The Historical Background of
QiGong and Its Taoist Lineage
-Jing Shuai
I. Introduction
Taoist (Daoist) philosophy emphasizes harmony between humanity and nature, with the Tao, (Dao, the Way) serving as the fundamental law of the universe. In the Tao Te Ching, (Dao De Jing), Laozi compares the nature of the Dao to water, describing its softness, humility, and non-contention as essential qualities of the Way. This philosophy profoundly influenced later philosophers, physicians, and QiGong schools.
This study is based on Laozi’s Dao De Jing, incorporating the works of Daoist-influenced philosophers such as Zhuangzi and physicians such as Sun Simiao and Hua Tuo. It explores the significance of the Daoist concepts of the “Way of Water” (水之道) and the “Way of Humanity” (人之道) in health cultivation. Furthermore, it examines the relationship between Daoist internal alchemy (Neidan), QiGong practices, and the lineage of Daoist schools, particularly the WenShi School (文始派) and the Wudang Sanfeng School. (武当三丰派).
II. The Way of Water and the Way of Humanity: Daoist Health Philosophy
1. The Way of Water in the Tao Te Ching (Dao De Jing)
Laozi frequently uses water as a metaphor for the Tao (Dao), as seen in the following passages:
“The highest good is like water. Water benefits all things without contention; it dwells in places that others disdain, thus it is close to the Dao.” (Dao De Jing, Chapter 8)
“Nothing in the world is softer or weaker than water, yet nothing surpasses it in overcoming the hard and strong, for nothing can substitute it.” (Dao De Jing, Chapter 78)
Water exemplifies the Daoist principles of wuwei (non-action), flexibility, and humility. These ideas not only shaped Daoist philosophy but also became foundational principles in traditional health cultivation, emphasizing natural balance, internal harmony, and unity with the cosmos.
2. The Way of Humanity and the Transformation of Jing, Qi, and Shen
Taoism (Daoism) views human life as comprising three essential components: Jing (精, essence), Qi (气, vital energy), and Shen (神, spirit). The cultivation of health and longevity revolves around the progressive refinement of these three elements through the following stages:
• Refining Jing into Qi (炼精化气): Controlling desires, nourishing the body, and practicing breath regulation to enhance Qi circulation.
• Refining Qi into Shen (炼气化神): Accumulating and directing Qi to elevate consciousness and enter deep meditative states.
• Returning Shen to the Void (炼神还虚): Transcending individual awareness and achieving unity with the Dao.
This transformative process is central to both Daoist internal alchemy (Neidan) and QiGong practices.
III. The Development of Daoist Medicine, Internal Alchemy, and QiGong
1. Daoists Influence on Traditional Chinese Medicine
• Hua Tuo (2nd century CE): Developed the Five Animal Frolics (五禽戏), a set of movements mimicking animals to regulate Qi circulation and improve vitality.
• Sun Simiao (7th century CE): In his Essential Prescriptions Worth a Thousand Gold Pieces (千金要方), he emphasized the importance of seasonal health practices, QiGong, and Daoist breathing techniques for maintaining well-being.
2. The Relationship Between Daoist Internal Alchemy and QiGong
Daoist internal alchemy, with its roots in The Cantong Qi (周易参同契) by Wei Boyang, focuses on refining internal energy through breath control, visualization, and meditative absorption. Various Daoist QiGong schools emerged from this system, including:
• The WenShi School (文始派, founded by Guan Yinzi): Primarily focused on stillness meditation and breath regulation.
• The Shaoyang School (少阳派): Integrated martial applications with QiGong, emphasizing the balance of hardness and softness.
IV. The WenShi School and the Wudang Sanfeng School Lineage
1. Guan Yinzi and the WenShi Schools
The WenShi School was founded by Guan Yinzi, a disciple of Laozi, and regarded The WenShi Zhen Jing (文始真经) as one of its primary texts. This tradition emphasized internal cultivation through stillness and breath regulation, closely aligning with Huang-Lao Daoist thought.
2. The Formation of the Wudang Sanfeng School
• Zhang Sanfeng (13th–15th century CE): Integrated the essence of the WenShi School and the Shaoyang School to establish the Wudang Sanfeng School, emphasizing both internal cultivation (Nei Gong) and martial applications (Wushu QiGong).
• The Wudang Sanfeng School synthesized Daoist health-preserving QiGong with martial QiGong, giving rise to practices such as Tai Chi (Taijiquan) and Wudang QiGong, which embody the principles of Yin-Yang balance and Qi harmonization.
V. Comparison Between Health-Preserving QiGong and Martial QiGong
Qigong is a diverse practice with multiple branches, but it is generally categorized into two main types: Health-Preserving Qigong (养生气功) and Martial Qigong (武术气功). While both share a common foundation in breath control, energy cultivation, and meditative focus, they serve distinct purposes and differ in training methods, applications, and effects on the body.
Purpose and Focus
Health-Preserving Qigong is primarily designed to enhance overall well-being, strengthen the immune system, and promote longevity. It focuses on gentle, flowing movements, controlled breathing, and meditative awareness to improve Qi circulation, harmonize the body’s internal organs, and maintain a balanced state of health. This type of Qigong is widely practiced for stress reduction, emotional balance, and disease prevention.
Martial Qigong, on the other hand, is specifically developed to enhance physical power, endurance, and combat efficiency. It is practiced by martial artists to condition the body, develop explosive strength, and cultivate inner power (Nei Jin, 内劲) for self-defense. Martial Qigong often incorporates dynamic tension, breath retention techniques, and impact training to increase resilience, toughen the body, and prepare practitioners for the rigors of martial arts combat.
Training Methods
The training methods of Health-Preserving Qigong are typically slow, relaxed, and meditative, emphasizing deep breathing, gentle stretching, and smooth energy flow. Common exercises include Ba Duan Jin (Eight Brocades), Wu Qin Xi (Five Animal Frolics), and Zhan Zhuang (Standing Meditation). These techniques aim to nourish the internal organs, calm the nervous system, and promote longevity without placing excessive strain on the body.
Martial Qigong, in contrast, involves more rigorous and physically demanding exercises. It includes techniques such as Iron Shirt Qigong, which hardens the body against strikes, and Fa Jin (Explosive Power Training), which channels Qi into powerful martial techniques. Martial Qigong often incorporates forceful breathing methods, dynamic tension training, and impact conditioning (such as striking sandbags or wooden dummies) to build strength, resilience, and combat effectiveness.
Effects on the Body and Mind
Health-Preserving Qigong is gentle on the body and suitable for people of all ages. It helps regulate blood pressure, enhance lung capacity, improve digestion, and calm the mind. The meditative aspect of this practice fosters mental clarity, emotional stability, and deep relaxation, making it an excellent tool for stress management and overall well-being.
Martial Qigong, while also beneficial for internal energy cultivation, places greater strain on the body. It builds muscle endurance, bone density, and resilience to impact, but improper training can lead to injuries if not practiced correctly. The mental aspect of Martial Qigong is focused on strengthening willpower, concentration, and combat readiness, making it ideal for martial artists but less suited for those seeking purely meditative or healing benefits.
Application and Suitability
Health-Preserving Qigong is widely practiced by individuals seeking a holistic approach to health and longevity. It is especially beneficial for elderly individuals, those recovering from illness, and anyone looking to maintain overall well-being. Since it requires no special equipment or intense physical exertion, it is accessible to beginners and those with limited mobility.
Martial Qigong is primarily practiced by martial artists, soldiers, and athletes who require enhanced physical strength, resilience, and energy control. It demands greater physical commitment and discipline, and some forms require years of dedicated training to fully develop their benefits. However, its powerful energy cultivation methods can also be integrated into martial arts for enhanced combat effectiveness.
Conclusion
While both Health-Preserving Qigong and Martial Qigong stem from the same foundational principles of Qi cultivation and energy management, they diverge in their intent, methods, and outcomes. Health-Preserving Qigong prioritizes balance, longevity, and inner harmony, making it suitable for daily practice and long-term well-being. Martial Qigong, in contrast, focuses on strength, endurance, and combat effectiveness, requiring a more rigorous and demanding approach.
For those seeking to enhance their health, reduce stress, and cultivate inner peace, Health-Preserving Qigong is the ideal choice. For those engaged in martial arts or requiring physical conditioning and self-defense capabilities, Martial Qigong provides powerful tools for energy cultivation and combat readiness. Both forms, however, can complement each other, offering a balanced approach to physical and mental cultivation.
VI. Common Traditional Daoist QiGong Practices
1. Five Animal Frolics (Hua Tuo): Mimicking animal movements to regulate Qi and enhance circulation.
2. Eight Brocades (Ba Duan Jin): A series of exercises designed to strengthen the internal organs and promote energy flow.
3. Tai Chi QiGong (Wudang Sanfeng School): A fusion of Tai Chi principles with QiGong, focusing on Yin-Yang balance.
4. Standing Post QiGong (Zhan Zhuang): A method for building internal power and strengthening the body’s Qi field.
VII. Conclusion
The Daoist philosophy of the “Way of Water” highlights wisdom in yielding, adaptability, and natural harmony, while the “Way of Humanity” manifests in the refinement of Jing, Qi, and Shen through dedicated practice. Daoist medicine, internal alchemy, and QiGong are closely interconnected, with the WenShi School and Wudang Sanfeng School carrying forward these traditions. As a result, Daoist QiGong has evolved into both a health cultivation system and a martial discipline, providing a safe and effective means of achieving physical, mental, and spiritual well-being in modern society.
References
1. Dao De Jing – Laozi
2. Zhuangzi – Zhuang Zhou
3. The WenShi Zhen Jing – Guan Yinzi
4. Essential Prescriptions Worth a Thousand Gold Pieces – Sun Simiao
5. The Cantong Qi – Wei Boyang
6. Huangdi Neijing – Compiled by various ancient Daoist physicians