Medical Qigong is a compilation of effective preventive, healing, and strengthening exercises derived from a long history of the Chinese people’s experiences as they struggled with nature. As early as the Shang Dynasty (1766-1123 B.C.) and the Zhou Dynasty (1122-249 B.C.), there have been drawings vividly representing the art similar to what we call qigong today. In the early part of the Spring-Autumn (722-480 B.C.) period, the Yellow Emperor’s Internal Classic, the oldest Chinese medical text, was compiled and presented theories and methods for qigong training.

In Traditional Chinese Medicine (TCM), the human body is treated as an integral system of interrelated networks with different physiological functions. This integral system uses the energy pathways to link the organs and other human systems into an unified whole, making the communication and interaction between parts of the body possible. The energy that flows in the energy pathways is called qi. It extends internally to the organs and externally throughout the body, completing an interrelated system of networks.

The energy meridians were accurately charted by Dr. Wang Wei-Yi (987-1067 A.D.). He was a distinguished acupuncturist in the Northern Dynasty. Dr. Wang was responsible for casting the two life-size bronze acupuncture figures, and was in charge of compiling the Manual of the Illustrated Points for Acupuncture and Moxibustion. The bronze figures and the manual facilitated the research, development, and teaching of acupuncture.

Energy Meridians

The qi pathways in the human body include 12 channels, 8 extraordinary vessels, 15 main branches, and collaterals. In this book, channels refer to energy pathways that connect to the organs internally and extend to the limbs externally, and have accessible acupuncture points on the surface of the body. Vessels are energy pathways that connect to the channels, but without a direct connection to the organs, and have no accessible acupuncture points of its own, except for the Conception and Governing Vessels. The 15 main branches are branches of the 12 channels plus one from the Conception Vessel, one from the Governing Vessel, and an additional one from the Spleen Channel. The smaller netlike energy pathways, branching out of the energy pathways are called collaterals. These energy pathways are the connectors between the organs and the limbs, link to the upper and lower body, the regulator and the balancer for the entire body; making the human body an integrated whole (Drawings 1-1 and 1-2).

The 12 qi channels are connected to 6 viscera and 6 bowels. The 8 qi vessels that do not have a direct connection with the organs, supplement the 12 qi channels. Sometimes the combination of the 12 qi channels, and the Conception and Governing Vessels are lumped together and called the 14 Channels and Vessels. They are lumped together because they all can be accessed externally through the acupuncture points.

Acupuncture points or qi cavities are locations on the surface of the skin which connect to the channels or vessels. These locations either have a greater accumulation of qi, are points for draining or nourishing qi, or are important passages for the energy pathways. Since these points connect with the energy pathways which in turn connect directly or indirectly to the organs, they can affect the flow of qi through and from the organs. Through the stimulation of these points with acupuncture, massage, moxibustion, or qigong exercises, a person who is ill can regulate and balance their qi to maintain or regain health.

When the energy pathways are not able to function and regulate the qi properly, spathogenic influences can follow the energy pathways into the organs. Similarly, when the organs are diseased, the body will manifest signs of illness externally through the energy pathways.

There are two primary functions for the energy pathways. First, they conduct regular patterns of physiological activities when the body is functioning in a normal state. Secondly, they systematically reflect symptoms of disease when the body is ill. A TCM doctor can decipher the irregular manifestations in the physical body, in order to help with their treatment of the disease.

When the human body is ill or injured, the symptoms which appear will depend upon the condition of qi in the body. During illness, qi generally manifests in two ways: qi-deficiency or qi-stagnation. Qi-deficiency refers to a weakness in the functioning of the body or the organ systems. Qi-stagnation refers to a restricted flow of qi in the body. Qi flows throughout the human body. It is suppose to flow unrestricted. If any part of the body is injured, or is ill, a restriction of qi and blood has occurred.

Jing, Qi, Shen

TCM uses the terms jing (essence-of-life), qi (energy), and shen (spirit) to theorize and explain the human physiological system. It is believed that these three treasures (jing, qi, and shen) are the fundamentals for all facets of life and its many variations. Deficiency in any of the three will influence the others and can result in illness if not replenished or corrected.

Jing or essence-of-life is the fundamental material that makes up the human body, the material foundation of life. It is further classified under two categories, innate-jing and acquired-jing. Innate-jing is that which we inherit from our parents. Acquired-jing is from food and water converted by the stomach and spleen, with the excess stored in the kidneys along with innate-jing. Therefore, what you eat can significantly affect the jing in your body which in turn affects your qi and vitality. Innate-jing and acquired-jing are not separate parts stored in the kidneys. They mutually utilize and promote each other. When we are born, innate-jing already exists, providing the foundation for acquired-jing. After birth, acquired-jing is continually nurtured by the innate-jing to maintain and develop it functions.

Innate-jing includes reproductive essence or semen - the original substance needed for the construction of the human body. The jing stored in the kidneys is also closely related to reproduction and sexual function. Acquired-jing from food and water, is the essential substance needed for all human bodily activities and metabolism. Jing is continually being used and is also continually being replenished with food and water. Under normal conditions the surplus of jing is stored in the kidneys. When jing is abundant, then your vitality will be strong and your adaptability to environmental changes will be adequate, to prevent illness. When jing is deficient, then your vitality will be weak and immunity to illness will be impaired.

Qi, generally speaking, is the intrinsic substance that makes up the cosmos, and produces all things through its movements and variations. The physiological definition of qi in TCM is the intrinsic intrinsic substance that flows in the human body and is the impelling force for all activities. Qi includes the energy derived from the air, food, and water, as well as, the innate energy source we inherit from our parents. The existence of qi is felt indirectly and manifested as a result of the body’s interactions within its integral parts and with its surroundings.

Qi in the human body is classified according to the source of the qi. Innate-qi comes from our parents. It is the energy source that we inherit from our parents when we are born. It is converted from innate-jing. Acquired-qi is converted from food, water, and air. The combination of innate-qi with acquired-qi is further classified as genuine-qi, serving as the dynamic force of all vital human functions. Because qi distributes in different parts of the body, it is further classified into different categories to explain the function of qi in different areas of the body.

The general term for these different types of qi, whether it is from innate-qi and/or acquired-qi sources, is called vital-qi. It is the cumulative term describing the human ability to defend against pathogenic influences that cause disease. That is, the ability of the human body to ward off diseases depends on the abundance or lack of vital-qi in the body. The basic premise of qigong training is to remove stagnation and balance qi, and to build and strengthen vital-qi.

Qi is not visible to the untrained eye. Many gifted individuals and qigong practitioners are able to see a manifestation of qi as an aura. Even though most people are unable to see the qi, everyone can feel the qi. Qi can be felt as warmth, coolness, tingling, and magnetic repulsion sensations.

Shen, loosely translates as spirit, is explained in TCM as mental faculties; and the expression of one’s vitality of spirit. It is closely related to the function of the heart. It is the individual’s expression of consciousness and living activities. Shen is derived from innate-jing, and relies on acquired-jing and qi for nourishment to maintain its function. It is the most important component of the human system. When shen is abundant, then the body will be strong, and all the human systems will function harmoniously. When shen is scattered, then all the human functions will be debilitated. Shen is the cumulative term for the expression of one’s vitality, as well as, the reflection or manifestation of the functions within the human body.

The condition of one’s vitality of spirit, is also an expression of one’s emotional state. Emotional disturbances can in turn cause energetic changes in the human body. One’s vitality of spirit is an important factor that can influence one’s health, recovery from disease, or can impede body functions. A stable emotional state and positive state of mind can maintain health and speed recovery. Whereas a low vitality of spirit and a constant bombardment of emotional disturbances will cause a scattering or stagnation of energy. Constant prolonged emotional disturbances manifest itself as physical diseases.

Causes of Illnesses

TCM believes that the vitality of spirit is influenced by 7 emotions - joy, anger, pensiveness, worry, sorrow, shock, and fear. Since emotions are closely related to the energetics and functions of the organs, any prolonged excessive emotional state can cause disease in the organ systems. It is stated in the Yellow Emperor’s Internal Classic that “excessive anger damages the liver, excessive joy damages the heart, excessive pensiveness damages the spleen, excessive sorrow damages the lungs, and excessive fear damages the kidneys.” Also, “excessive anger causes qi to rise, excessive joy causes qi to retard, excessive sorrow cause qi to diminish, excessive fear cause qi to fall, excessive shock cause qi to scatter, and excessive pensiveness causes qi to stagnate.” In TCM, the emphasis is placed more on the various physiological functions of an organ, rather than on its anatomical structure, because one of the main causes of disease is that of emotional trauma, which results in a malfunctioning of the internal organs.

Emotional trauma is considered an internal cause of disease. It falls under one of the three categories of the causes of disease: the exogenous (external), the endogenous (internal), and those that are neither exogenous nor endogenous. The exogenous causes of disease refer mainly to excessive atmospheric atmospheric influences; namely the wind, cold, summer summer heat, dampness, dryness, and fire. That is, if our body can’t effectively adapt to the changing seasons, our body’s energy flow will be unbalanced and illness can result. The endogenous causes of disease refer mainly to excessive emotional trauma; namely the excesses of joy, anger, pensiveness, worry, sorrow, fear, and shock. The third cause of disease refers to diseases that are from neither external nor internal influences, such as overworking, excessive drinking, overeating, and unregulated sexual activities. Excesses of any of the pathogens can influence the circulation of qi and blood to the internal organs and can cause disease.

The Yin-Yang and Five Element Theories

In an attempt to understand and describe the phenomenon of the universe, ancient Chinese philosophers, astrologers, and doctors, used the Yin-Yang and Five Element Theories to describe everything in the cosmos. The Yin-Yang and Five Element Theories have been the basic reasoning behind all ancient Chinese natural science. Ancient Chinese believed that the production, the development, and the changes of everything in the cosmos were the result of the interaction of yin-qi and yang-qi. The interaction of yin-qi and yang-qi is also used in the description of the interactions within the fundamental elements. These five symbolic elements are Wood, Fire, Earth lMetal, and Water which make up the universe. Table 1-1 shows the classifications of the human body and nature in the Five Elements.

The basic theory behind the five elements can be summed up by two normal and three adverse interactions. Mutual Nourishment (interpromoting) and Mutual Restraint (interacting), are normal cyclic patterns. Mutual Over-Restraint (encroachment), Reverse-Restraint (violating), and Mutual Burdening are the adverse conditions. By understanding the cyclic patterns in the human organs (elements) and the possible adverse conditions, the illness of one organ can also indicate problems in the corresponding organs.

Mutual Nourishment refers to the cyclic enhancement or interpromoting pattern of the Five Elements. In this normal cycle, each element gives and receives nourishment in the cyclic pattern. Mutual Restraint refers to the cyclic neutralizing of the elements in order to keep each other in check and balance. Mutual Nourishment and Restraint cycles are not independent cycles. They interact with each other and are closely related. Drawing 1-3 is a typical representation of the normal cyclic interactions of the Five Elements.

Everything in the great cosmos contains many linkages. Any object that has any type of interaction with another object, and within itself, has an opposing, yet interdependent nature. This opposing, yet interdependent nature, is due to the interaction of yin and yang. The Yin-Yang philosophy is a means to understand and grasp the laws of nature. It is the empirical reasoning for the production, development, and perishing of all things in the great cosmos.

Drawing 1-4 is the most commonly used symbol to represent the yin-yang philosophy. This symbol is known as Taiji - the grand ultimate. The big enclosed circle symbolizes the whole universe. The curvature within the circle symbolizes the opposing, yet interdependent nature of yin and yang. The black (yin) and the white (yang) tear drop shapes symbolize the decreasing and increasing of yin and yang, as well as, the transformation of yin and yang. At the highest concentration of yang there is a black dot, and at the highest concentration of yin, there is a white dot. The dots symbolize that yin and yang are not absolute. They are not only interdependent, but there are subdivisions of yin and yang within yin and within yang.

The Yin-Yang Theory is primarily used to describe the opposing, interdependent, waxing and waning, and transformational nature of all things in the cosmos. The Five Element Theory is primarily used to explain characteristics, classifications, and the law of mutual nourishment and mutual restraint. In the practical applications of Yin-Yang and the Five Elements, they are used in conjunction with one another.

Human physiology, and the causes and development of diseases are also within the Yin-Yang and Five Element Theories. In the Spring-Autumn and Warring Kingdom periods in China (8th-3rd Century B.C.), the Yin-Yang and Five Element philosophy was appended into Chinese medicine to describe human physiology, illness, herbal characteristics, and the relationship between humans and nature. This effectively guided the diagnostic and healing processes and became an important component of Chinese medicine.

In TCM, yin-yang also refers to the various antitheses in the human body which occur in the anatomy, physiology, pathology, diagnosis and treatment. For example, the material aspect of the body is yin, and the functional aspect of the body is yang. The five elements are used in TCM to expound on the unity of the human body and the environment, and the physiological and pathological relationship between the human internal organs.

Contents in Book 1

Qigong methods for self-healing involve the training of an individual’s qi and/or receiving external qi, to regulate unbalanced qi or to strengthen qi. Medical Qigong methods target at balancing yin-yang, smoothing out the qi pathways, harmonizing qi and blood, regulating the organ functions, and strengthening vital-qi to prevent pathogenic influences from affecting the body’s energetic balance.

Book 1, begins with an introduction of relaxation methods in Section 1.2. It is followed by Qi Permeating Technique in Section 1.3., which work on absorbing the pure essence of the universe into the body and discharging all the impurities from the body. In Section 1.4., we will present Medical Qigong practices to maintain, heal, and rejuvenate the functions of the organs. This section also includes Healing Sounds for Life Nourishing; and Lying Down and Walking Qigong. Section 1.5. includes a list of suggested qigong practices for healing specific illnesses