Ferrel D Moore
“The primary purpose of these methods is to energize the consciousness and develop the intuition to enhance the practice and results of meditation.”
Monk Manual and Esoteric Teachings
Sifu Tom Smith
This is the essence of chi kung practice, “…to energize the consciousness and develop the intuition to enhance the practice and results of meditation.” It leaves a great deal unsaid, however, such as what exactly is chi? How can it energize one’s consciousness and develop the intuition? Further, it begs the entirety of the question of whether or not chi exists at all. Where is it, exactly? Can it be touched, felt, or intuited?
“Qi (Chi) is defined as vital life energy that is constantly transforming with multiple functions in a systemic interdependent network…There are different kinds of Qi ranging from pre-birth Qi from parents to post-birth Qi from food, air, and environmental energies.” (Qigong Therapies, A Self Care Approach, Douglas K. Chung, © 2000, p. 1). So says Dr. Chung in his definitive work on Chi Kung, which is part explanation of chi and chi kung, but also a practical application of chi in healing. It is preeminently a practical book, that just happens to elucidate several key points. For example, his definition of Qigong is “The art and science of the management of Qi (vital life force) in the mind, body, and spiritual dynamics for holistic healing is called Qigong, (Chi Kung), which implies a lifelong practice in order to master it. It is an intuitive approach of knowing and learning the truth, which can be found from the individual energy dynamics (i.e., mind, body, and spirit relationship).” (Qigong Therapies, A Self Care Approach, Douglas K. Chung, © 2000, p. 2)
Dr. Yang, Jwing-Ming says honestly enough, though, that “Even though Qigong has been researched in China for four thousand years, there are still many questions which can only be answered through recourse to today’s technology and interdisciplinary knowledge.” (The Roots of Chinese Qigong, Dr. Yang, Jwing-Ming, ©1997, p. xv) It is well said. Yet he goes on to describe qi as “…the energy or natural force that fills the universe.” (The Roots of Chinese Qigong, Dr. Yang, Jwing-Ming, ©1997, p. 6). But he adds this peculiar explanation of chi kung, “Therefore, the correct definition of Qigong is any training or study dealing with Qi which takes a long time and a lot of effort.” (The Roots of Chinese Qigong, Dr. Yang, Jwing-Ming, ©1997, p. 7)
Sifu Tom Smith, perhaps, says it best, however, when he says, “This is the science involved in the use of Chi.” (Monk Manual and Esoteric Teachings, Sifu Tom Smith, © 2010, p. 2-10). If it takes one year of study or one hundred years, it is the science of chi that is the heart of chi kung. And chi is, in its simplest terms, energy. The energy that permeates life; it is in fact the energy that without it, there would be no life.
It can be felt, but it takes training to feel its presence. But, when you can feel it, it is everywhere in abundance. It is in the very air that you breathe and that shared experience with the world. It is in yourself; you are born with it. The science of chi is what this paper is all about—the practice of Chi Kung.
In the science of Chi Kung, there are two types of practice that must be explored. The accumulation of chi in localized parts of the body (wai dan chi kung), and the other type which is the accumulation and transport of chi through the chi vessels and meridians (nei dan chi kung).
But before exploring these the concept of chi kung further, we need a definition of terms. For example, jing, chi, shen, yi, hsin, kan and lii.
Jing, chi shen are considered the Three Treasures of Sanbao. Jing is said to be the material basis for the physical body and is yīn in nature, which means it nourishes, fuels, and cools the body.
“Theoretically, jīng is consumed continuously in life; by everyday stress, illness, substance abuse, sexual intemperance, etc. Pre-natal jīng is very difficult to be renewed, and it is said it is completely consumed upon dying.” (Wikipedia https://en.wikipedia.org/wiki/Jing_(Chinese_medicine)) This means that we are consuming it through daily living. It is very difficult to be renewed, but ginseng is one method reputed to be able to replenish it. But Tai Chi Chuan, if practiced correctly, is another method to preserve and even renew pre-natal jing and post-natal jing. Yoga and meditation are said to have the same effect.
Chi we have already detailed—it is the energy of life, and as such is the second of the three treasure of Sanbao. It is synonymous with “breath” in the Chinese language, but it actually goes much deeper than that. It is prana to the Indians, ki to the Japanese and mana to the Hawaiians. It is the Spirit of God to the Christians. But it is essentially the same thing to one and all. The energy of life.
Shen is a little different than the first two, it is the Chinese word for Spirit, God, Deity or Theos. It is the third treasure of Sanbao, and is “…a starting point for an understanding of shen is the meeting place of Heaven and Earth, which is mankind. Heaven is the origin of the spiritual aspect of humanity and provides ongoing spiritual influences, while Earth is the origin of the physical aspect of humankind. The ongoing harmonious interaction of Heaven and Earth in man is essential to maintaining life. In Chinese religious tradition, balancing yin and yang is important to provide organization of life and prevent harm to body and spirit.” But in simplest terms, shen is spirit. According to the Chinese, shen resides in the Third Eye, and is eternally watchful to be awakened.
Thus, we have defined the three treasures of Sanbao- “In Buddhism, liberation is achieved via refuge in the Three Jewels practices; abstention, meditation and wisdom. The devout Qigong practitioner needs to promote and develop the essence (Jing), internal energy (Qi), and spirit. A radiating Shen is best achieved with abundant Qi which must be supported by solid Jing.”
But we have four more concepts that must be defined— Yi, Hsin,
Kan and Lii.
Yi is the mind. The conscious mind, as we say. The everyday thinking mind.
Hsin is the emotional mind, that is to say, the irrational thinking.
Kan and Lii represents two of the eight trigrams (Bagua). Kan stand for Water and Lii represents fire. Kan therefore is Yin to Lii’s Yang. Dr. Yang Jwing-Ming has a saying about this that is both explanatory and lucid: “When your mind stays there (the third eye), it is calm, and your will is firm. Your spirit is the headquarters for controlling the Qi in your body. When your spirit is firm and steady, the Qi will be controlled efficiently, and you will be able to regulate the Fire Qi and prevent it from energizing your body.” (The Roots of Chinese Qigong, Dr. Yang, Jwing-Ming, ©1997, p. 105)
Before we go on to talk about such things as the regulation of the body, breath, mind, essence, chi and spirit, we must first, before we can get to these, talk first about the Energy centers, Vessels, Channels and Cavities that the energy flows through and is stored throughout the body. These are essential to an understanding of chi, and without them, our chi kung lessons would not make any sense.
The energy centers are exactly what you would expect if you were an Indian approaching the matter. That is, the energy centers are roughly equivalent to the chakras of the body. These chakras—the Sahasrara, Ajna, Chandra, Vishudha, Anahata, Manapura, Swadhisthna, and Mulahara form a network of interconnected points that account for the major energy centers. “These energy centers influence the personality in a developmental progression to maturity; from self-absorption to selflessness.” (Vajra Mukti, the Teachings of Kundalini Yoga, Sifu Tom Smith, © 2015, p. 4-3)
The vessels that we speak of, are very much what you would expect. They are vessels used to store energy. The Ajna chakra is also the command center for the transportation of prana (chi). There are many more vessels, from the Governing vessel, to the Shushumna (Chinese Thrusting Vessel) to the conception vessel and more, but these are the basics.
Channels and cavities are a different matter altogether, where the channels are the meridians or networks through which energy flows. It is, for example what we use for the Cobra Breath and Crane breath. It is the distribution network through which the energy of life will find a pathway.
Now we come to the final elements in our research on chi kung: the regulation of the body, breath, mind, chi and spirit. This a function of mind and spirit control, for nothing can be achieved without it.
For example, in order to make it possible for Yi to lead and transport Chi we must regulate the body. We must have the body relaxed, centered, balanced, rooted and coordinated. All the aspects of the body must have no restrictions due to blockages.
Regulating the breathing is important, in fact it is critical. We need to have a relaxed body wherein the breathing is slow, steady and controlled if mind/Yi are to lead energy throughout the body.
The mind must be controlled or regulated, too, in order for this to be possible. The mind is key to movement of Yi. It cannot move, in fact, without it. A disciplined mind is important to controlling the Yi and thus controlling the flow of energy. We need a calm, peaceful mind so that the mind can control Yi.
It is, of course, critical to the whole affair that the chi be regulated, because that is the single, overwhelming phenomena that in the end is definitive. We must regulate the chi because it is the chi whose energy flow we must control. Without discipline of the chi, what is the point of chi kung?
Finally, we have the matter of regulating the Spirit (shen) for the best chi kung results. “We must be aware that holding the Yi at the Upper Tan Tien is the key to achieving consciousness of Wu Chi” (Monk Manual and Esoteric Teachings, Sifu Tom Smith, © 2010, p. 3-4). Because when the Yi is held at the Upper Tan Tien, all things are possible.
This is a brief, but by no means exhaustive, overview of chi kung, nor is it intended to be. Chi kung is something that requires a lifetime of study to master, and it would be foolish to attempt to encapsulate all of the elements of it in a ten-page report on the matter.
I have aphasia, and it is a terrible disease. Some people never recover from it and they have my sympathy. But I find that my time at the Shaolin Temple has given me new hope for recovery, and I find that Chi kung is one of the tools that has made a difference in the quality of my life and frankly, it has had, I believe, a curative effect. It is my fondest desire to study more of Chi kung so that someday I can write how I was cured by Chi kung. Or, at least, that the quality of my life was immeasurably improved by my practice of Chi kung.