INSTRUCTIONAL MATERIAL OF THE QIGONG MEDICAL SCHOOL EXPLANATION OF QIGONG TERMS

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Instructional Material of the Qigong Medical School
Explanation Of IQ GONG Terms
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Ma Li-Da
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INSTRUCTIONAL MATERIAL OF THE QIGONG MEDICAL SCHOOL
EXPLANATION OF QIGONG TERMS
by
Ma Li-Da
Beijing Chinese Immunology Research Center
(Qigong is "a system of deep breathing exercises"added here
by the translator)
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WHAT IS QIGONG?
In order to make clear what qigong is, we first introduce
historical literature:
The Chinese Qigong Dictionary. People's Health Publishing
Company, September 1988, P. 108.
1. Coming from "Ling-Jian-Zi", it has two sides of
explanation.
(1) Pointing to adjustment of body and adjustment of breath,
it means arts of making mind and figure harmonious and making yin-
yang balanced. (in other words, it means a technique of
maintaining the body in a stable state through its own
functions). Taoists: Cultivating one's mind and training one's
character, while maintaining one-self, obtain the whole thing-in-
itself, and cultivate the spirit and the figure of the thing-in-
itself. "A wise man (sage) embraces it and make it as if the whole
land under the heaven;" "all materials are ying and grab yin, and
they are charged with energy and become reconciled;" "ponder
utmost and hold tranquility." (Laozi). Confucians: Cherish mind
and nourish character, hold inside the thing-in-itself, pass
through the thing-in-itself and harmonize with the life of the
thing-in-itself. "joy, anger, comfort or sorrow would not occur;
this is called happy medium. If they occur, they all are middle;
it is called harmmony. The medium is the origin under the heaven;
harmony is the course for all under the heaven. When the medium
and harmony are achieved, the heaven and earth are properly
situated and all things grow." (The Doctrine of the Mean).
Buddhists: Clear mind can see the nature. In the empty thing-inn-
itself the thing-in-itself as a whole returns and becomes the mind
of empty thing-in-itself. "Color does not lead to emptiness, and
the emptiness does not lead to color, but color is the emptiness
and the emptiness is color, ... all ideas have no appearance;
if they are not born, they do not die out; if they are not
soiled, they do not become clean; and if they do not increase, they
do not decrease." (The Doctrine of the Mind).
(2) Points to the art of adjusting breath. (Life Elongation
and Secret of Embryo Breath): True male and true female animals
breath themselves, like spring fish and many insects, breath
happily and harmoniously. Not muddled, nor clean; no mouth, nor
nose; not leaving, nor coming; not exiting, nor entering; and
returning to the origin, this is the true embryo breathing."
2. "From the nature, the definition of qigong is induced as
follows: ( The History of Chinese Qigong compiled by Li Zhi-Yong.
published by Henan Science and. Technology Publishing Company, p.
2). At present, our country's qigong circle is in the stage of
debate about the concept cf "gigong." According to the
"conceptual" norm, Li Zhi-Yong induced the following points:
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The mankind makes it the main objective to enhance his body's
harmonious coordination. Qigong is the process of training body
and mind mainly through adjusting the mind, adjusting the breath,
and adjusting shapes."
According to this theory, qigong itself must be equipped with
the following three characteristics:
(1) This must be the major activity process of a man himself.
It involves movement of thought, breath and shape. Among them,
movement of thought always occupies the leading role.
(2) The above-mentioned movement must have objective, must
have intention and plan. This would distinguish from the animal's
instinct.
(3) such movements should be directly beneficial of the man's
mental and physical health, for example, enhancing the vitality of
the body, strengthening the resistance against diseases and self
curing capacity, increasing the intelligence of cerebrum,
stimulating latent capability of the body, etc.
All told, we can call "gigong" all the methods leading to
breathing conditions, enabling the body and mind like one whole,
making the cuter side and self forget each other, and so on.
2. The Concept of Qigong
(Scientific Base of Qigong, compiled by Xie Huan-Zhang,
published by Beijing Science and Engineering University Publishing
Company), p. 1.
The definition and the concept of qigong do not have an agreed
upon theory until today.
Some people try to understand qigong from its meanings of the
Chinese characters. They argue that, "Qi" has the meaning of
representing breath, and "Gong" means exercises and practices.
They translate it into English as "Breath Exercise" and many books
use this title.
And, some other people call qigong as follows: "A kind of
method of training in rest." And, some other people like to say
that qigong is "a kind of psychological therapeutical method."
At the time when qigong was born and established, it was not
called qigong. The two characters of qigong can be found very
rarely in ancient exercise books.
The origin of the term qigong and a kind of'philosophy of the
era of the Warring States -- "Qilun" -- have a close relationship.
"Qilun" says that birth and growth and charges of all things in the
universe are all functions of qi. since the birth of "Qilun" it
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has gradually become the leading idea of the Chinese medicine and
health.
(Mencius) started proposing: "Raising noble spirit."
(Xun-Zi) proposed: "Technique of harmonizing breath and
cultivating mind."
In (Ling-Shu)some thing whose contents are health is called
"Xing-Qi." (Xing-Qi means performs Qi, this is provided by the
translator). (Xing-Qi Yupeiming, the inscription of Xing-Qi),
which is thing of the era of the Warring States excavated after the
Liberation, is the inscription of the exercises of Qi made during
the era.
In the Jin Dynasty (265-420 AD) first used formally "Qigong"
as the terms of technique and study of health.
In (Yuanhuopian) published during the Ching Dynasty, there is
a chapter entitled (Qigong Buji). (Here Buji means supplemental
collection).
In 1934 Hanzhou (province) published a book entitled (Qigong
Therapy).
Since Qigong sprouted more than 4,000 years ago, writings on
the methods of Qigong and the like have appeared gradually.
At first, the mechanism of Qigong came about in relation to
ancient philosophies and medical theories.
During the eras of Sui Dynasty (581-618) and Tang Dynasty
(618-90?), when religions were popular, Qigong was also a religious
appendage and increased elements of mysteries.
After that, Qigong was used also in the military arts.
Therefore, discussions of_Qi_gong are scattered__. around in
medical, Confucian, Taoistic and Buddhistic and military theories
Thus, there is no one unified theory; there is no indepen ent and
established field of learning as the Qigong either.
WHAT IS QI?
((Chinese Medical Encyclopedia) p. 14, published by Shanghai
Science and Technology Publishing Company, August 1988).
1. (Nanjing. Eanan say: (1) "Qi is the origin of the man."
Qi has elements of inborn nature and postnatal nature. Zhang Jie-
Bin says: "The inborn nature is the true Qi and gasifies into
nothingness and shape is formed from Qi, and this Qi comes from the
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midst of nothingness. The postnatal nature is the energy of
vigour, it gasifies at the valley and shape becomes Qi (energy).
This energy comes from the midst of adjustment and conservation
of health." ((Leijing (Reference book). Shesheng (Conservation of
health), note) The energy of the inborn Qi is the vital energy
(Yuanqi), and it is inherited from parents. degrees of vigour of
yuanqi (the vital energy) determines life span and health
conditions; therefore, Shi Jian-Wu of the Tang Dynasty says: "Qi
is the medicine of adding age and like life-continuing lawn by
moistening."
Since Qi is distributed at various parts of the human body,
they have different characteristics of origin and function.
Because of this, in the medicine also there are distinctions of
zongqi (principal qi), nutritional qi, hygiene qi, liver qi, piqi
(disposition), kidney qi, and xingi (energy of mind), etc. But,
Xu Ling-Tai of the Ching Dynasty says that they are all parts of
yuanqi (the energy of vitality). He says: "Five intestine have
the true essences of the five intestine; and they are parts of the
yuangi (the energy of vitality, or the original qi). And the
location of its origin is what the Taoist bibles calls as dantian.
(Nanjing) calls it as gate of life. Yin-yang rests there;
breathing system rests in it. And, the original fire can order
all bodies warm. The original water can order the five intestine
all to be smooth. In that is one line and the line of the living
qi does not perish." (Study on origin and Development of
Medicine) calls this as the essence (pojingpi).
Note: (Neijing) In the medical books, the study of yuanqi
(the energy of vitality) is seen first in (Nanjing), and it says:
"The breath between ribs under the navel is the life of a man and
it is the origin of the twelve channels; therefore it is called
Yuan (origin). Three focuses are the another name of the yuanqi.
Yuan is the honorific title of the three focuses." This theory has
a profound influence upon the study of Qigong.
In the ancient literature on Qigong, always the Qi of yuanqi
was copied as " --" so as to distinguish it from the Qi of post
natal Qi. In the study of Qigong, Yuanqi is also called "Original
Ancestor," and it points out mainly that it is the energy of
circulation of embryo breath (the potential ---- revolves
inside). And, the postnatal Qi mainly points to the Qi of breath
(outer breath). The " a-" of the inborn Qi is the inner Qi
latently stored, while the post natal Qi is manifested in the Qi
of breath. Therefore, Wang Tao-Yuan said: "Stored one is - -
(Yuangi), while the manifested is Qi written ...... (Qi of
breath)."
((Ruyaojing) Note) In the human body, the inborn - ' and
the post natal Qi cannot be separated. After one's birth " --*--
falls to become dantian," and becomes "the origin of breath."
When people breath, "the original inborn -- - will not fill the
whole. without the post natal Qi, the Yuan will see the inborn -
-- flows; without the inborn Qi, it will make the post natal Qi
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to become the master." (Wang Taiyuan. (Ruyaojing) Note)Exercising
requires the Qi penetrates the dantian (public region); this means
that the post natal qi pulls the inborn qi, moves and circulates,
and thus the so-called "restoring the embryo breathing." An author
(the original is ineligible) (Ruyaojing) says: " Those who know the
-I(- and the post natal qi are always like intoxicated." This means
that in the state of exercising, the two qi's are mixed and
breathing is soft and continuous, are circulating smoothly, and the
mind and body experience self.
The three things of essence, qi and mind are "the natural
child and mother and intimate." If we look at the way our life
moves, one of them can be lacking. Those who emphasize qi say that
it is "the way of life evolves and so qi is the origin." Late Li
Tong-Huan said: "Qi is the root belt of the mind." In the ancient
times, qi was considered to be the basic element of the world and
all things in the universe were considered to move, change and
grow through qi. When a person is "in the qi and qi is in the
person," it means that he simply "has a part of qi of the world."
(Baobeizi) and (Taichingtiaogijing), therefore, pursuing the
origin, say that among the three, essence, qi and mind, qi is the
most basic element. Zhang Jiebin is the one who emphasizes mind
in the field of health. But, after he summarized all the eight
he especially
theories, from the view point of the origin
emphasizes qi and he says: "When survey many books, we cannot help
finding the three of essence, qi and mind. However, when we use
the three, qi comes first... probably all things under the heaven
are generated by qi; so that living thing is due to it and also the
dead thing is also dt;.e to it. The qi is important and if one
values true qi, it is the way of prolonging his life." ((Leijing
. Yungilei) Note).
In (Lingshujing . Jueqipain) qi is said as follows: What is
qi? It warms skin, filling the body, moist hair, and it flows
like fine dew. This is called qi." Qi has the function of filling
each part of the body with refined materials, thus maintaining each
organ and part well. In this manner, health experts, qigong
experts and medical doctors in the history all have emphasized it;
for example, in (Nanjing) Yupianhe said: "Qi is the fundamental
element.." And, in (Zhangzi . Zhibeijing) it is said: The human
life is the concentration of qi; if concentrated, he can live; and
if dispersed, he will die." And, in (Taipingjing) it is said: 11
in the opening up of things under the heaven qi was the basic
element. .... the heaven is the root of the way and the beginning
cf qi and life is connected to it, and it is born from the mind."
In (Fugijing) it is said: "The way (dao) is qi; maintaining qi is
to obtain the way, and if the way is obtained, long life can be
achieved.." The famous medical doctor of the Ming Dynasty, Zhang
Jingyue induced and said: "A human being has life; this is all due
to qi." (Jingyue Collections). Such a qi can be seen as "the
energy of vitality" or "true qi." The human's prime qi must be
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abundant; if the energy of vitality is lacking, one becomes sick and tired; when the energy of vitality (yuanqi) is exhausted, life
is finished. Therefore, (Taipingjing) says: "If one wants to live
long, he must love qi.'" At the same time, Yuanqi (the energy o
vitality) must adjust things to be balanced, because if gs haangs gost
balance, it would cause sickness. For example, If angry, 4i
Jubinglun) says: "all sicknesses stem from qi.
when
rises, if joyful, qi loosens, when sorry, qi disappears, scared, qi falls down, when cold, qi shrinks, when quick, qi is
discharged, when frightened, qi is confused, and when tired, qi
various emotional states
disappears." This is_to pointout _that, -
will make qi disordered and.-lead to sickness. Several thousand
of qigong have proved_ that, training ir. gigong
years of practice. _ _ _
will make qi solid and adjust mechanism of qi and accomplish the
oBve cui ing sic mk ess
(Baosunzi . Zhili (Maxim)) says: " for those who practice qi
well, qi can make their bodies grow well insid oand arg t ridanf
evils outside." And, it says "by practicing qi, y
sicknesses." Taking qi as the turning point, heath experts
gradually have come up with a set of theories and methods of health
For example, (Yangshengyanminglu (Book on Health and Long
Life)) says: "The method of practicing qi is to eat less and self
libe k
control shapE and state iof b to d;is ndtl eep t thpem will abendcnomeever
excessive, and if you rep
pharynx and the body will become neat, the mind will concentrate,
sides
always firm and upper idtbottom
things l will lauto~sa aically wigo
adjust things well, and
away."
And, it says: "If you want to cure various sicknesses by
practicing qi, think of given places; if you have headache, think
aufoot; and tomat a g y t,ly do this
of head; if you have foot-ache, disapp~ea of
time to time so that they can
((Introduction to Chinese Qigong) p. 16, People's Health
Publishing Company, 1988, written by ZhaO Bao-Feng, Hong Ji and
Zhang Tian-Ge).
"Qi" in the theory of "Qi" include both the inborn qi and the
post natal qi. Yuanqi (the energy of vitality) belongs
category of inborn qi. Zonggi, water valley qi, nourishing qi, and
qi of various intestine, belong to the category of the post natal
qi.
The yuanqi (the energy of vitality) is born at the inborn
essence and is stored at the gate of life of the human body.
Yuanqi (the energy of vitality) has the important function of
the moving the original activity of life.
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The zongqi is generated by combination of the natural
atmosphere and the energy going through various intestine and
digestive organs, and it has the function of pushing blood of the
heart and expanding the lung. Nourishing qi comes from water.
The nourishing qi originates from the water valley (the
digestive part) and is being refined; and it goes into pulse, and
has the function of nourishing the body and producing blood. Qi
of protection stems from bone marrows and spreads over the surface
of the body. It has the function of keeping ying inside and
protecting the body from outside.
Qi of intestine. It is endowed by the inborn yuanqi (the
energy of vitality) and also relies on nutrition through the post
natal refinement of the water valley, and it makes various
intestine to perform their own functions.
In this mariner, various qis of the human body have their own
unique functions; however, the yuanqi (the energy of vitality) is
the most important one.
The yuanqi is the origin of life and it constitutes the cause
of growth and activity of various intestine.
To speak of the meaning of qi in a summary, it is a matter and
it is a function. Speaking from the nature, growth and development
and change of all things under the heaven depend upon the movement
of qi.
Using the human body as an example, qi is the material base
of the movement of life, and it is manifestation of function of
physiological activities of intestine. For example, (1) qi of
breath and qi of water valley belong to refined materials that
moist, nourish and circulate the body. (2) And, yuanqi, zongqi,
qi of protection and qi of intestine belong to manifestations of
functions of human body.
Health condition of the human body are determined by vigor or
weakness of yuanqi. (1) If yuanqi is full, the post natal qi will
get help and thus various intestine will cooperate and adjust the
body to make it healthy.
(2) If the inborn endowment is insufficient or the post natal
elements are weak, various post natal qis will be weak; this will
result in a series of sicknesses.
Yuangi relies on three focuses and passes throughout the body,
and helps gastification and accomplish their physiological
functions.
Gastification is the process of movement and change of qi.
The places where gastification takes place are the three
focuses. The three focuses have their own respective positions,
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and they have their intestine.
The intestine belonging to the three focuses and their
functions are briefly as follows:
(1) The upper focus is. mainly the heart and lung; its
function is mainly accepting and it starts up energy and spreads
it throughout the body.
(2) The middle focus is mainly the digestive organs (stomach,
etc.) and its function is mainly changing and it decomposes the
water valley and has the function of generating blood of energy.
(3) The lower focus is mainly kidney and liver, and its
function is mainly reading. it has the function of distinguishing
clean from unclean and adjusting the water routes.
The water valley contains intestine, and through gastification
refined qi is generated; it goes to the lung and in the morning the
lung pals.=s 100 times. Through the heart the refined qi goes
through all the intestine and four legs and bones, thus it
maintains various functions of the human body.
What has been described above is the gastification process
in which materials and functions mutually transform by
participation of various qis under the movement of yuanqi (the
energy of vitality).
zhangzi says: "The life of human being is the concentration
of qis; if they are concentrated, they make life; but if they are
scattered, they make death." And, it also says: "There is one qi
under the heaven."
(Suxiang . Pingrebinglun) points out, "Unhealthy influences
gather together, the true qi will be tired." This summarizes the
dialectical relations of sicknesses and the yuanqi inside the body,
and it emphasizes the determination function of internal factors.
(Nanjing) argues: Qi is the base (root) of the human being;
therefore, if the root is cut off, the stem withers."
Besides, Wang Chong's (Lunqishoupian) says: "If the heaven is
strong and weakens the life, it means qi is lacking. If the
endowed qi is moistened, the body becomes strong; when the body is
strong, life becomes long. When qi is thin, the body becomes weak,
and when the body is weak, life becomes short."
What has been said above points out that, whether the yuanqi
(the energy of vitality) fills the lung or not has relations not
only with whether the body is healthy or weak but also with whether
life becomes long or short. Because of this, in the theory of the
Qigong the idea of "the qi is the base" is pervasive. In the area
of its practice, the emphasis on cultivation of yuanqi is the most
important thing.
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(wansujian-Bagua-Xundaogong) , p. 2, published by the People's
Army Medical Publishing Company, January 1, 1988.
The qi of the human body is comprised mainly of three parts:
The qi inherited from the parents and the nourishing materials from
the food (the essence of the water valley generated through the
intestine.) increase with the "essence" of the nature which is
popularly called the inborn inheritance, and the post natal
nutrition and air (the atmosphere). These three combine and make
them one.
The inherited inborn qi is stored in the kidney and other
intestine and is the yuanqi. And the yuanqi is the base of the
human body and is the most important qi. And, this is the moving
force of life. The yuanqi (the energy of vitality) goes through
the three focuses and flows through the whole body and presides the
well-being of each intestine, each channel and each organ. In
exercising qi, the most important thing is to cultivate yuan make
it full, and make each part of the body maintain in its own
vigorous condition.
The qi of qigong contain "inner qi" and "puter qi." Generally
speaking, we must cultivate first the qi of "dantian," thereafter
it passes through the large and small parts of the body; after
going through an established exercises let the "inner qi" is
released to outside. Forming the outer qi of the qigong is also
called induction of outer qi of the qigong.
The outer qi of the qigong is used as the opposite of the
inner qi. The outer qi induction is to arrive at a certain degree
through exercises and the inner qi becomes full, and at the time
in which the body is in a condition of qigong the body will have
benefits of adjusting the body's inner qi. (True qi, yuanqi and
refined qi) In a part of the body there may be a relative
concentration and a certain degree of strength and density, and the
vigorous inner qi is made to pass the mind and led to be released
outside the body. Such inner qi that is released and reaching
outside the body is called the outer qi of qigong.
Speaking of the outer qi of qigong, it has had a mysterious
color in the past, but nowadays _the _outer__gi. of__gigong_has been
studied by scientists and through many tests and research sources
it has been rove that, the_"outer -q- i-1-1 of ggong -is material, and
it contains ultraviolet_ rays, electromagnetic rays, infrasonic
sound, static electricity, etc. Such scientists also interpret
that _ ..--
qi is a biological electricity and biological faith.
(9)
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In the field of terms of qigong, it is necessary to understand
certain terms, definitions and their origins:
2. Mouth of Qi:
This is a term of qigong. See (Huangdi-Neijing-Sunei.
Wuzhanglun). Zhang Jingyue, a medical doctor of the Ming Dynasty
(Leijing): The mouth of qi has three meanings: (1) The lung is the
passage through which vital energy circulates regulating bodily
functions; thus the lung governs various qis and ups and downs of
qis can be seen there. Therefore, it is called the mouth of qis.
(2) The lung governs arteries and veins; they are concentrated
largely here; therefore, it is called the mouth of arteries and
veins. (3) arteries and veins put out large deep pools. Their
length is one 1.9 inches. Therefore, it is called the mouth of
inch. Although the name has three meanings, in reality it is one."
This points out that, the hand, the lung and the passages and the
mouth parts through which they pass.The mouth of inch is located
on the inside of the arm and its length is 1.9 inches; therefore,
it is the part where Chinese medical doctors examine pulses.
(,Chinese Qigong Dictionary, p. 108, published by the People's
Health Publishing Company, September 1, 1989).
3. Gate of Qi:
It has come from (Lingshujing . Guanneng (organic functions):
"Administrating, supplementing, considering, rushing out and
solidifying upper and lower gates of qis.
4. Holes of Qis.
(1) This points to the lower dantian. (Xuanfulun) "The hole
of tianqi (heaven qi) is the beginning of the qi that our human
beings' embryo originally receives; it consists of the essential
qi received from parents, it is the utmost pole of each individual.
Its name is not always the same; it is called the sea of qi, it is
sometimes called guanyuan (Junctural origin), it is sometimes
called linggu (sharp valley), sometimes it is called xiatian (lower
field), sometimes it is called life belt, and it is the one place
where something turns to its origin and builds up the gate of
life."
(2) It is passage hole; and it is also called baomen or zihu
(child's door). It is located three inches below the navel and
right at the middle of stomach. ((Chinese Qigong Dictionary), p.
109, published by People's Health Publishing Company, September 1,
1988).
5. Sea of Qi:
(1) This is a term of qigong study: "Yuanyin (the original
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yin) is located at the kidney, and the kidney is the sea of qi."
See (Zhong Lu Zhuando-lun . Lun-Shuihuo).
(2) It is the name of channel cave. It belongs to arteries
and located at 1.5 inches below the navel.
(3) It is the name of a part of the body. The stomach is the
upper sea of qi; dantian is the lower sea of qi. ((Chinese Qigong
Dictionary), p. 109).
6. Qilun (Wheel of Qi):
It came from (Taiping Shenghuiwan). One of the five wheels
of ophthalmology. Located at the clear eyeball ( which includes
conjunctiva and the front nasal membrane). It belongs to the lung
and its sicknesses are cured through the lung and large intestine.
The clear eyeball is the wheel of qi, and it belongs to the lung."
(Chinese qigong Dictionary, p. 109)
7. Streets of Qi:
(1) They point to the ways through which qi passes, and they
are also called is four qi streets. (Lingjiejing . Dongshu): "The
four streets are channels through which qi passes."
(2) The places of the stomach and thigh where arteries pulse;
and they are also called qigong (thoroughfare of qi). (Huangti
Neijing Suxiang . Qifulun): The street of qi is each artery."
8. When qi is alive, he is alive; when qi is dead, he is also
dead. When qi is vigorous, he is vigorous; when qi is weak, he is
old and weak."
A famous saying: See (Daozhang . Xuanfengginghuilu). This
explains that, the existence, absence, ups and downs of qi are
closely related with the life, death, vigour and weakness of the
human body; in the process of activities of human body qi has an
important function. "Adjustment of qi" is one of the important
functional mechanism of qigong exercises. (Chinese Qigong
Dictionary), p. 112.
9. Renqi (Human Qi):
This came from (Huangti Neijingjing Suxiang . Shengqi-
tongtian-lun): "At the dawn, the human qi comes out; during the
daytime, the human qi rises. When the sun sets toward the west,
the yinqi becomes empty." This points out that, the human body
generates qi. (Chinese Qigong Dictionary, p. 20.
Classification of methods of exercises: (1) The basic qigong.
(2) Clinical qigong. (3) Massage exercise. (4) Scientific qigong
exercises.
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