But what of the beginnings of this work, this searching and experimenting... Strong motivation for this study of energy (Chi Gung is literally energy work) can be found in mankind's universal need to understand how we are part of nature, how to fully integrate with our constantly changing environment and how to harness the energies of the earth, the heavens and ourselves. These concerns are as relevant to us today as they were to the people of ancient times. As Lu Buwei, a prime minister of the Qin Dynasty (221-207 B..C.), stated "...when yin is inert and yang is obstructed, the human body's chi remains unable to flow and the bones and muscles become contracted, thus they need strengthening and relaxing through movement. This has been the case since ancient times."* These ancient times are said to be pre Shang Dynasty (16th - 11th centuries B.C.). Indeed, the origins of these movements can be traced to civilizations living on the banks of what is now the Yangtze River in China. These Shamanic people developed various movements and breathing techniques that helped balance body temperature, expel dampness and invigorate the immune system, effectively these were the beginnings of Daoyin, the oldest and most diverse form of Chi Gung.
With the passage of time Daoyin continued to develop, and by the Warring States Period (476-221 B.C.) it had become a systematic art for the preservation of health ("The Yellow Emperor's Internal Classic" compiled at this time contains explicit records of Daoyin). Further refinement occurred during the Han Dynasty (206 B.C.-220 A.D.), prompting a spread of recognition and the creation of more specialised practices. A textile painting unearthed in 1973 from the Western Han Dynasty tomb of King Ma (c.a. 168 B.C.) at Mawangdui, vividly depicts Daoyin movements and the effects they produce on particular diseases. In fact, the postures depicted and the movements described on this piece of silk are so similar to modern day Chi Gung, that they speak as eloquent evidence of the consistency and continuity of these healing techniques.
As the path of Chi Gung lengthened over time, many masters from various backgrounds passed on their insights and knowledge through written texts, or orally, to one or two disciples in a lineage system. Often what was recorded in writing was done in such a manner that to the uninitiated it appeared to make little if any sense, and only after consistent study and guidance from a master would the terms used take on significance. For example, in the well-known 'Tao Te Ching' attributed to Lao Tzu (c.a. Spring and Autumn Period 770-476 B.C.), the sixth chapter reads "The spirit of the valley is immortal and mysterious femininity. The gateways of the mysterious femininity represent the sources of heaven and earth." These gateways are the nose and mouth.
Chi Gung evolved into many forms, with variations dependant on application and intent (medical, martial or meditative), but all came from this base of Daoyin (physical and breathing exercises). In this context Dao refers to physical movements, guided by the mind stimulating the flow of chi within the body. While yin means that with the aid of these physical movements chi can reach the extremities, thus linking the zhang (solid/yin organs) and fu (hollow/yang organs).
It is beyond the scope of this page to mention all the significant events and writings in Chi Gung's vast history, but a few other texts should be noted. In A.D.142 the Taoist Wei Bo-Yang wrote 'Can Tong Qi' (The Kinship of the Three). In it he showed how the primary theories of yin and yang and the five elements combined with the complex symbols of the I Ching could be applied to internal alchemy. Along with the Daoyin illustrations at Mawangdui, a silk scroll of some 400 characters `was also found explaining how and when to absorb chi on a daily basis, ' Que Gu Shi Qi' (Taking Less Food and Absorbing Chi). Many of the writings on Chi Gung differ greatly in their explanations, but can generally be traced to either the northern or southern schools. The text 'Wu Zhen Pian' (On the Real Meaning of Chi Gung), was a contribution of Zhang Boduan, founder of the southern school (Song Dynasty 960-1127), while from the northern school, established by Wang Chongyang (Jin Dynasty 1115-1234), we find significant studies of exercises specifically for women.
When viewed against the cultural and political background of Chinese history, Chi Gung's own history is equally turbulent and extraordinary. This is due in no small part, to its significance in medicine and in the discipline of meditation and spiritual development, as well as its vital role in the cultivation of internal power for martial arts. At various times these practices have been forced underground, deliberately hidden or openly encouraged..
These ancient methods essentially serve as blue prints; they embody and expose the full complexities and subtleties of the human experience. They codify a way of balancing these diverse yet inter related body systems and enable the practitioner to actively feel and participate in their on going process. Mapped out and investigated over thousands of years by generation upon generation of highly motivated people, the study of Chi Gung puts us in touch with tangible methods that enhance and expand our awareness.
* Chinese Qigong Illustrated - Yu Gongbao (New World Press, Beijing, China)
