Taiji (better known in the Western world as tai chi) and qigong are ancient practices which are steadily gaining popularity in modern times. Much like what we have seen with yoga before them, the increasing amount of anecdotal reports and scientific research lending support to the wide array of health benefits linked to these practices has piqued the interest of the masses. Like what has happened with yoga, we are beginning to see more and more availability of classes and instructional material in taiji and qigong.
While this new resurgence of interest in these ancient arts is still in its infancy in many ways, even now one need only do a basic search of the terms to discover that taiji and qigong contain within them an impressive (and potentially imposing) variety of styles and practices which can be difficult to navigate for the fledgling would-be student. Indeed, there are quite literally thousands of different schools and variations that have arisen over the hundreds, sometimes thousands of years in which taiji and qigong have been practiced and developed. While they all are built on essentially the same basic foundations, the actual practice and applications can vary widely and lead to quite different places.
It is safe to say that the majority of the people around the world who are currently practicing or considering beginning taiji and qigong are primarily if not totally interested in the health benefits which have been attributed to the practices. These are certainly a major part of the positive effects one can expect from diligent training, but they are in fact far from the only effects. In fact, in traditional practice these general health benefits would be seen more as a side bonus to what the practitioners were actually seeking. The majority of what is talked about in scientific research (e.g. improved balance, coordination, mood, focus, sleep, immune function, stress management, breathing, cardiovascular function, etc.) actually arises quite early on in practice and doesn’t require much work at all to achieve. It is for this reason that taiji and qigong have become so well-regarded as exercises for promoting healthy aging and have even been stereotyped in many cases as exercise for the elderly. While this can certainly be the case, it is but a small fraction of what taiji and qigong can truly offer.
Taiji and qigong are practices which offer many layers of benefits. There are many levels to which one can practice, each with its own wealth of treasures to be discovered. It is for this reason that one must decide on a goal and know what it is that they seek from training. The right style and path must be selected which will be best suited to yield the desired results. Taking the wrong approach can lead to years of wasted effort if the intent and technique are not aligned.
Why Do You Practice
So then, the first thing that the beginning practitioner needs to decide on is what exactly do they expect to gain from this endeavor? Are they looking to relieve stress and anxiety? To improve balance and range of motion? To improve energy levels for daily life activities? To support a healthier immune system? All these things are legitimate reasons for practice.
Beyond these practical things, one might seek out a more spiritual path. This could include gaining mastery over the mind and exploring the depths of the Self. One could seek to attain greater harmony with the Tao. Even continuing on the physical level with the things already mentioned above, to what extent do they wish to improve these areas? Do they simply want to feel better and have more energy and vitality? Or do they want to gain the ability to precisely control and state, quality, and movements of the tissues and fluids within the body? Do they want to gain the power to manipulate energy within the body, or to even project it into the environment for various purposes? All of these and more are possibilities contained within the practice of taiji and qigong. The results depend on the intent and technique of the practitioner.
Intent and technique, put into practice through discipline, determine what you will get out of taiji and qigong practice. So again, the first thing the beginning practitioner must decide is what is it that they hope to gain.
Types of Practice
One of the problems that can and often does arise for taiji and qigong practitioners is that their intentions and their techniques do not line up. There are many different styles and techniques available and not all are created equally nor do they all lead to the same results.
Broadly speaking (as a detailed analysis would be far beyond the scope of this article) the practice of taiji and qigong can be separated into two types. These can then be further subdivided in many ways.
First, there is what is known as waigong or “external work.” This is by far the most common and most easily attainable path. It is also the one that has been the subject of the vast majority of scientific research for health benefits. Essentially, waigong is a purely or nearly purely physical path which is based on the forms (the movements and postures for which taiji and qigong are most well known) and simple breath control. Often there will be aspects of visualization and mental focus that is incorporated to increase sensations throughout the body.
Then, there is neigong or “internal work.” This is much more intricate and advanced than waigong training. Neigong deals with learning to perceive and manipulate the various energies, tissues, and fluids of the body. While waigong training will often introduce the practitioner to the beginnings of energy perception (e.g. the sensations of heat or electrical stimulation in the body) neigong training takes this to the next level as we now develop the skills to control these energies.
Proper practice of taiji and qigong must include both waigong and neigong. The typical progression is to begin with the external and gradually grow toward the internal. This is because of two important factors: 1.) external training is easier for the beginner to grasp and serves as an entryway to the more complex practices, and 2.) a strong and capable physical body is required in order for there to be an adequate vessel for the internal power to develop properly.
Beyond the simple division of “external” and “internal” practices, there is the distinction of post-heaven (hou tian) and pre-heaven (xian tian) practices. This leads us to what we might call the true polarity of practices. This distinction can be understood as working with the natural progression of life (post-heaven) as opposed to reversing the flow to return to the root (pre-heaven.)
In post-heaven training we work with the natural progression of life. Qi is cultivated from the food we eat and the air we breath. This qi is accordingly known as hou qi, the post-heaven qi. In this method of practice we work to build and develop the ability to circulate this qi throughout the body to increase vitality. This is incorporated to some extent in all taiji and qigong practices and is the basis for all that most people are familiar with in these arts. For many, this is the primary focus of their training and quite often the only method they are familiar with. This method involves optimizing the normal functioning of the body and mind and is able to provide all of the commonly associated health and life benefits.
Pre-heaven training, on the other hand, is a more advanced level of practice which deviates from the natural progression of life. Rather than working only with the “normal” qi gained from eating and breathing and sleeping, pre-heaven training delves into the realm of neidan or internal alchemy. In this practice, we work to develop the true dantian and refine the original essence into a tangible substance within the body. At this stage, there is no visualization or imagination required to “move the qi” through the body. It is a physical force. The tissues and fluids of the body are refined and mastered to a higher degree and transformation takes place in the body, mind, and spirit. This method is difficult to come by as even many teachers are not aware of the proper techniques or otherwise refuse to teach them publicly.
Ultimately a division is seen in what is referred to as yang sheng fa (training for basic health and fitness) and yang sheng tao (training for alchemical transformation and spiritual evolution.) Neither can be called necessarily right or wrong. The purposes are different. They are different practices. Again, one must know what their goals are and seek out the methods that will lead them to it.
Seek Out a Teacher Who Suits Your Needs
Once you have decided what you hope to achieve with your taiji or qigong practice, care must be taken to find the right source of instruction. Depending on the level you wish to train at, quality instruction can be difficult to come by.
As one might expect, the easiest instruction to find is that of the basic level. This amounts to what one might see at the local gym or community center. Typically there will be a focus on learning the forms and postures, linking them into flowing sets, and basic mindfulness and breathing practice. This is adequate for a healthy pastime or to gain some practical health benefits. It is, however, not to be confused with the true practice of taiji and qigong.
Chinese culture is traditionally very secretive, and often more advanced methods are closely guarded. As a result even many otherwise skilled instructors have simply not been given access to the alchemical methods required for higher levels of proficiency in taiji and qigong.
While this may not be such a major issue for those just wanting a relaxing pastime or an exercise routine, this becomes a problem for those who wish to advance in their practice. I have seen more than a few practitioners who have been training for 10-20 years and are still at what I would consider the level of a rank beginner in their skills. They do nothing but repeat forms ad infinitum and spend hours circling through very basic discussion of theory. This is because all too often people are only given this introductory information and are never taught the purpose or meaning behind the techniques, much less how and when to progress to deeper levels. The forms, or taolu, are merely tools used to teach the body to move efficiently and to develop a feeling for the practice. While the practice of elementary forms and breathing is a necessary starting point and can lead to basic health benefits as discussed earlier, this is an insufficient level of practice for those who wish to grasp true taiji or qigong.
To give an example that is perhaps more familiar to a broader audience, we can think of the practice of taiji and qigong like what we see in yoga circles. The majority of modern yoga consists of asana (yogic postures) and pranayama (breath training.) These are but two of the eight limbs of yogic practice, yet virtually all yoga is nothing but these two. Is it a part of yoga? Yes, of course. Is it proper yoga? Not at all. It is incomplete. Does this make it bad or wrong? Not necessarily. One might seek to practice “yoga” simply to relax or get in shape or increase flexibility. This is fine. But it is a simpler level of practice and should not be confused with true yoga.
In the same way, taiji and qigong can be practiced purely at basic level to gain practical health benefits. But this level of practice is not to be confused with true taiji or qigong. To remove the spiritual and alchemical methods is to dilute the practice and to lessen its power and potential.
Summary
In conclusion, the practice of taiji and qigong has numerous layers of depth to which one can reach, with each having its own profound benefits waiting for the dedicated student. Those who are looking to begin this path, or those who have been at it for a while and wish to explore more deeply, must take care to educate themselves on the variety of methods and systems within the scope of these arts and to seek out instruction accordingly for their desired goals. Far too many practitioners who are seeking the depth of the arts have become stuck in an endless wheel of futile repetition resulting from the dearth of qualified and/or willing teachers. Putting in a bit of effort to locate and research exactly what you want will save potentially years of wasted time and effort.
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