The Root of Chinese Qigong. Jwing-Ming Yang

to childhood) exercises.

      Abdominal exercises not only open the Qi channels, they can also draw Original Qi from its residence in the Lower Dan Tian to join the Post-birth Qi in its circulation. Original Qi is considered the original vital source of human energy. Therefore, in and out abdominal exercise is also called “Qi Huo” (), which means “start the fire.” This hints at the way the Daoists build up Qi energy. The Daoists consider the Dan Tian to be the furnace in which they can purify and distill the elixir (Qi) for longevity.

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      The second of the three Dan Tians is called the Middle Dan Tian (Zhong Dan Tian, ), and it is located at the solar plexus. The Middle Dan Tian is considered the center where the Post-birth Qi is produced and gathered. Post-birth Qi is the energy which is converted from the Jing (essence) of air and food. Post-birth Qi is affected therefore by the type of food you eat and the quality of the air you breathe. The level of your Post-birth Qi is also influenced by such things as whether you are getting enough sleep, whether you are tired, irritable, nervous, sad, and so on.

      It is believed in Chinese medical society that the lungs and the heart are the places where the air Jing is converted into Qi. The stomach and the digestive system are the center where the food Jing is absorbed and then converted into Qi. This Qi then resides at the Middle Dan Tian, and follows the Conception and Governing Vessels to disperse throughout the entire body. The conversion of air and food to Qi is similar to the burning of wood to give heat. Therefore, the lung area is called the Upper Burner (Shang Jiao, ), the stomach is called the Middle Burner (Zhong Jiao, ), and the lower abdomen is called the Lower Burner (Xia Jiao, ). The three are referred to collectively as the “Triple Burner” (Sanjiao, ).

      You can deduce from the above description that the Upper Burner is the burner which handles air Qi, while the Middle and Lower Burners handle food Qi. The Lower Burner, in addition to separating the pure from the impure and eliminating waste, also processes the Lower Dan Tian Qi. When someone has eaten too much positive food such as peanuts or sesame seeds, the excess Qi will cause heat. This is called “Shang Huo” (), which means simply that the body is “on fire.” When you don’t get enough sleep, the body can also pass into the “on fire” state. When the Post-birth Qi is too positive, it is called “Huo Qi” (), which means “Fire Qi.”

      When the Post-birth Qi is too positive and is directed to the organs, the organs will become positive and degenerate faster. When the Post-birth Qi is too weak, for example because of starvation, there is not enough Qi to supply the organs and the body, and you will gradually become more unbalanced until you become ill. Most people get more than enough food, so their Post-birth Qi is too positive. For this reason, Post-birth Qi is usually called Fire Qi. There is a Qigong practice which leads the Water Qi (Pre-birth Qi) at the Lower Dan Tian up to mix with the Fire Qi (Post-birth Qi) at the Middle Dan Tian in order to cool the Fire Qi.

      The third Dan Tian is located on the forehead and is called the Upper Dan Tian (Shang Dan Tian, ). Your brain uses a lot of energy (Qi) for thinking. This Qi is supplied by one of the vessels called Chong Mai (Thrusting Vessel, ), which flows through the spinal cord up to the brain. Your spirit resides in your Upper Dan Tian, and when it is amply supplied with Qi, it is “raised,” or energized. If the Qi stopped nourishing your brain and spirit, you would lose your mental center, your judgment would become faulty, and you would become depressed and mentally unbalanced.

      You can see from this discussion that all three Dan Tians are located on the Conception Vessel. The Conception Vessel and the Governing Vessel together form the most important Qi reservoir in the body, and it is important for it to be full.

3-4. Three Flowers Reach the Top (San Hua Ju Ding, )

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      Daoists commonly call the three treasures (Jing, Qi, and Shen, ) the three flowers. One of the final goals of Daoist Qigong training is to gather the three flowers at the top of the head (San Hua Ju Ding).

      The normal Daoist Qigong training process is: 1. to convert the Jing (essence) into Qi (Yi Jing Hua Qi, ); 2. to nourish the Shen (spirit) with Qi (Yi Qi Hua Shen, ); 3. to refine the Shen into emptiness (Lian Shen Fan Xu, ); and 4. Crush the Emptiness (Fen Sui Xu Kong, ). The first step is to firm and strengthen the Jing, then convert this Jing into Qi through meditation or other methods. This Qi is then led to the top of the head to nourish the brain and raise the Shen. When a Daoist has reached this stage, it is called “the three flowers meet on the top.” This stage is necessary to gain health and longevity. Now the Daoist can start training to reach the goal of enlightenment.

3-5. Five Qi’s Toward Their Origins (Wu Qi Chao Yuan, )

      According to Chinese medical science, among the twelve main organs are five Yin organs which have a great effect on the health. These five organs are: heart, lungs, liver, kidneys, and spleen. If any internal organ does not have the appropriate level of Qi, it is either too Yang (positive) or too Yin (negative). When this happens, it is like running the wrong level of electric current into a machine. If the condition remains uncorrected, the organs will run less efficiently. This will affect the body’s metabolism, and eventually even damage the organs. Therefore, one of the most important practices in Qigong training is learning to keep the Qi in these five organs at the proper level. When the Qi of these organs has reached the appropriate levels it is called “Wu Qi Chao Yuan,” which means “the five Qi’s toward their origins.” Your organs can now function optimally, and your health will be maintained at a high level.

      There are twelve Qi channels and eight extraordinary Qi vessels. The Qi in the twelve channels should be at the levels appropriate for the corresponding organs. The Qi in these twelve channels changes with the time of day, the seasons, and the year. This Qi is affected by the food you eat, the air you breathe, and your emotions. Therefore, in order to keep your five Qi’s at their right levels, you must know how Qi is affected by time, food, and air, and you must learn how to regulate your emotions.

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CHAPTER 4

       Qi and the Human Body

      In order to understand human Qigong, you must understand