Kung Fu could be defined as any of the various Chinese martial arts. Chinese Kung Fu was studied, organized and systematized by the Shaolin monks. Shaolin Kung Fu is known for their many animal styles such as Tiger, Crane, Dragon, Monkey, Praying Mantis and Snake. The word Kung Fu was originally used by the West. It means "skill" or "ability". It literally does not have anything to do with martial arts such as the word Tae Kwon Do, which means The Way of the Hand and Feet.

In China today, Wushu is the preferred word to describe Chinese Martial Arts. The word Kung Fu was first used by a western Jesuit Missionary named Pere Amoit after witnessing exercises and training regimen in China. He called it "Cong Fou" in his personal journals. The term "Kuo-Shu" was popular in China until about 1930.

The more famous chinese kung fu includes:

Choy Li Fut:
Choy Li Fut is one of the most powerful styles of Wushu. It relies on very powerful hand and arm techniques. Four main hand techniques are used, including the straight punch, the back fist, the uppercut and the hook punch. It incorporates oriental medicine and philosophy. The emphasis is on learning through forms practice and many hands and weapons forms are taught, most of which have between one hundred and three hundred moements. Speed, balance and power are all important elements in this style of Wushu, which also combines hard and soft techniques. Many full contact fighters follow this system.
Tai Chi Chuan
One of the three orthodox "internal" styles of Chinese martial art (the other two being Hsing Yi Ch'uan and Pa Kua Chang). The term "T'ai Chi" refers to the ancient Chinese cosmological concept of the interplay between two opposite yet complementary forces (Yin and Yang) as being the foundation of creation. "Ch'uan" literaly means "fist" and denotes an unarmed method of combat. T'ai Chi Ch'uan as a martial art is based on the principle of the soft overcoming the hard.

WING CHUN known art until the mid twentieth century. While multiple histories of the art do exist (some with only minor discrepancies), the generally accepted version is thus: The style traces its roots back over 250 years ago to the Southern Shaolin Temple. At that time, the temple a was sanctuary to the Chinese revolution that was trying to overthrow the ruling Manchu. A classical martial arts system was taught in the temple which took 15-20 years to produce an efficient fighter. Popularized by Bruce Lee. Chinese Kung Fu developed with the Chinese social society. The Shang period before the 16th and 11th centuries B.C. saw the flourishing of the Bronze Age in China, giving rise to an array of bronze weapons, such as the wave-bladed spear, dagger-axe, halberd, axe, battle-axe, broad-sword and rapier.

These weapons required a corresponding development in skill wielding them. During the Spring and Autumn and Warring States period between 770 and 221 B.C., cavalry replaced chariot-based warfare. To suit combat on horseback, modifications on weapons were made such as shape of the blade or length of handle. New weapons were also invented.

The Chinese people in their effort for survival developed Chinese Kung Fu through the centuries. Its roots lie in ancient society, though, at that time, it was a far cry from the artistic sport that it is today. In the distant past, man used clubs and sticks in his struggle against wild animals and in search for food. A rudimentary skill in weaponry was developed and then the need for skill in arms was further motivated by inter-tribal warfare. These conditions led to the continuing development of sophisticated weapons whose use required more skill, although hand-to-hand fighting was still essential to combat.

The History of Chinese Kung Fu

The history of China as a nation started with the Qui Dynasty when emperor Chin unified the then warring states, and joined the many parts of the Great Wall of China (221 BC). This same emperor immured 300,000 Chinese workers into the wall, believing that the spirits of these workers would increase protection against possible attackers. This seemed to work for 1800 years until the Manchurian invasion.

It is in the time of the Southern & Northern Dynasty that the first Shao-Lin Temple at Honan was built in the year 497 AD. (Over 1500 years ago). The temple had been built in the remains of a forest that had been cleared or burned down. At the time of the building of the temple, the emperor's gardeners had also planted new trees. Thus the area the temple was in was named "young (or new) forest", ('Shao Lin' in Mandarin, 'Sil Lum' in Cantonese).

Approximately 35 years after the foundation of the Shao-Lin Temple, Bodhi-Dharma, the prince of the South India traveled to China to spread Buddhism. When Bodhi-dharma (later called Ta Mo) arrived at the temple, he was refused admittance, probably being thought of as an upstart or foreign meddler by the head abbot. Rejected by the monks, he went to a nearby cave and meditated until his religious prowess was recognized and they admitted him. Legend has it that during his nine years of meditation he bored a hole through one side of the cave with his constant gaze; in fact, the accomplishment that earned his recognition is lost to history.

When Ta Mo joined the monks, he observed that they were not in good physical condition. Most of their routine paralleled that of the Irish monks of the Middle Ages, who spent hours each day hunched over tables where they transcribed hand-written texts. Consequently, the Shao-Lin monks lacked the physical and mental stamina needed to perform even the most basic of Buddhist meditation practices. Ta Mo countered this weakness by teaching them moving exercises, designed to both enhance Ch'i flow and build strength. These sets, modified from Indian yoga (mainly hatha, and raja) became the ‘18 Hands of Lo-Han’. They were the foundation for Shao-Lin Kung Fu and based on the movements of the 18 main animals in Indochina’s iconography (such as: tiger, deer, leopard, cobra, snake, dragon, etc.).

It is hard to say just when these exercises became "martial arts". The Shao-Lin temple was in a secluded area where bandits would have traveled and wild animals were an occasional problem, so the martial side of the temple probably started out as a need for self-defense. As time went on this Buddhist sect became more and more distinct because of the 'martial arts' they studied. This is not to say that Ta Mo 'invented' martial arts. Martial arts had existed in China for centuries. But within the confines of the temple, it was possible to develop and codify these martial arts into the new and different styles that would become distinctly 'Shao-Lin'.

One of the problems faced by many western historians is the supposed contradiction of the Buddhist principles of non-violence and the Shaolin's legendary martial skills. In fact, the Shao-Lin practitioner is never an attacker, nor does he or she dispatch the most devastating force in any situation. Rather, the study of Kung Fu leads to better understanding of violence, and consequently how to avoid conflict. Failing that, a Buddhist who refuses to accept an offering of violence (i.e., and attack) merely returns it to the sender. Initially, the Kung Fu expert may choose to parry an attack, but if an assailant is both skilled and determined to cause harm, a more definitive and concluding solution may have to be applied, from a joint-lock hold to a knockout, to death. The more sophisticated and violent an assault, the more devastating the return of the attack will be to the attacker. Buddhists are not, therefore, hurting anyone - they merely refuse delivery of intended harm. The Shao-Lin philosophy is one that started from Buddhism and later adopted many Taoist principles to become a new sect. Thus even though a temple may have been Taoist or Buddhist at first, once it became Shao-Lin, it was a member of a new order – an amalgamation of the prevailing Chinese philosophies of the time.

Shaolin Kung Fu Shaolin Quan or Shaolin Chuan originated in the Shaolin Temple on Mount Songshan at Dengfeng in Henan Province. It was named after the temple. The founder of the Shaolin Quan was said to be an Indian monk, Bodhi-dharma. The proposition, though very influential, was proved to be false, for there was a monk named BodhHiharma but he knew nothing at all about Chinese Chuan. In fact, Shaolin Quan was the manifestation of the wisdom of the monks of the temple, secular Wushu masters and army generals and soldiers. According to historical records, the Shaolin Temple was built during the Northern Wei Dynasty in the 19th calendar year of the reign of Emperor Taihe (495) and is one of China's most famous an-cient temples. The Shaolin Temple once had many monks on its premises. Those monks of the lower level mostly came from the secular society and some of them knew some martial arts before entering the temple. Those who knew martial arts taught and helped each other to improve their skills. They also absorbed the experience of their predecessors and gradually developed their martial arts into the unique Shaolin school. During the Northern Qi Dynasty (550-577), Shaolin monks could lift hundreds of kilograms in weight and were good at Chuan and horse riding. By the end of the Sui Dynasty (581-618), Li Shimin, king of the Qin state, fought with the self-appointed emperor of the Zheng state, Wang Shichong. Shaolin monk Zhi Cao, Hui Yang, and Tan Zong took the side of Li and helped him catch the latter's nephew Wang Renze to force the self-appointed emperor to surrender. After Li Shimin was enthroned as the first emperor of the Tang Dynasty, he awarded his followers ac-cording to their military merits and contributions. Monk Tan Zong had the title of chief general con-ferred on him, while the Shaolin Temple was given large grants of land and money to expand the temple complex. The Shaolin Temple was allowed to organize an army of monk soldiers, who acted as military people in warring times and as monks in peace time. The Shaolin school of Chuan improved and developed through the trials of battles and wars. The Shaolin monks in the Ming Dynasty (1368-1644) were all taught to practise Wushu. In the 32nd calendar year of the Jiajing reign (1553), the Shaolin military monks took part in the battles against Japanese invaders in southern China and accomplished many military exploits. Wang Shixing of the Ming Dynasty wrote in his Tour of Mount Song. "All of the 400 Shaolin Temple monks have good Wushu skills." "Fists and cudgels were wielded as if they were flying during practice." Cheng Chongdou also of the Ming Dynasty wrote in his book The Dossier of Shaolin Cudgel Fight: "Shaolin monks are best known for their cudgel fights." Ming general Yu Dayou, who was reputed for his anti-Japanese military service, went to teach cudgel fighting skills in the Shaolin Temple. It was in the latter half of the Ming Dynasty that Shaolin monks switched from cudgel fighting to fist fighting, so that fist fights could be promoted to match cudgel fights.

In the Qing Dynasty (1644-1911), the people living around the Shaolin Temple were very active in practicing Wushu, which boosted the development of the Shaolin school of martial arts. In the Shao-lin Temple, the rear hall was used for Wushu exercises, where various kinds of weapons were displayed on the weapon stands ready for use at any time. Some monks practiced fist fighting to safe-guard the temple. After years of exercises and practicing, foot prints were stamped on the brick floor of the rear hall and these prints can be seen clearly even today. On the north and south walls of the White-Clothes Hall, there are Qing Dynasty murals vividly depicting the exercises practiced by monks in the temple. Apart from the Shaolin Temple on Mount Songshan, the Shaolin Temple was said to have set up more than a dozen Shaolin affiliates in other temples in the country. The Shaolin Temple on Mount Nine Lotus in Fujian Province during the Ming Dynasty was famous for developing the Shaolin Quan.

The Shaolin school is very popular in secular society with a myriad of followers. Over the years it was enriched theoretically and its techniques perfected to form a colossal system of fist fight. Compactness is a feature of the Shaolin school. The moves and tricks of this school are short, simple and succinct as well as versatile. While fighting, Shaolin boxers would advance and retreat straight forwardly. They need only a small space to execute their style of fist fight which is described as "fighting along a single straight line." Shaolin Quart is powerful and speedy with rhythmic rising and falling of body movements. It stresses hardness of actions and blows but it also advocates softness in support of the hardness. The motto of the Shaolin fist fight says "hardness first and softness second." When jabbing or palming, the arm is required to be neither bent nor straight, in an attempt to blend external and internal forces.

Tai Chi Chuan

Tai Chi Chuan history and styles
The word Tai Chi first appeared in Book of Changes of the Zhou Dynasty. The essay says: "Where there is Tai Chi, there is peace and harmony between the positive and the negative." Tai Chi means supremacy, absoluteness, extremity and uniqueness. Tai Chi Quan takes its name for the implication of superiority. Tai Chi Quan got its name when Shanxi secular Wushu master Wang Zongyue used the philosophy of the positive and negative from the Book of Changes to explain the principles of the Chuan.

There are different opinions on the origin of Tai Chi Quan. Some think it was created by Zhang Sanfeng of the Song Dynasty (961-1279) while others believe it was created by Han Gongyue and Cheng Lingxi in the Liang Dynasty (502-557). Still others say that it was created by either Xu Xuanping or Li Daozi of the Tang Dynasty(618-907)Yet all propositions cannot be proved from authenticate historical records. According to the research of Wushu historian Tang Hao, Tai Chi Quan was first exercised and practised among the Chen family members at the Chenjia Valley which is located in Wenxian County in Henan Province. The earliest choreographer of the Tai Chi Chuan was Chen Wangling who was both a scholar and a martial artist. Chen combined his knowledge of ancient psychological exercises; the positive and negative philosophy describe in the Book of Ch-anges and Chinese medical theory of passages and channels of blood, air flow and energy inside the human body with the exercises and practices of Wushu. He absorbed the strong points from various schools and styles of martial arts of the Ming Dynasty, especially the 32-move Qi Jiguang style of Chuan (long-style Chuan), to form the school of Tai Chi Quan. After years of dissemination, many styles of Tai Chi Quan were created. The most popular and wide-spread are the following five styles: Chen-style Tai Chi Quan, Yang-style Tai Chi Quan, Wu-style Tai Chi Quan, Wu Yuxiang Style Tai Chi Quan, Sun-style Tai Chi Quan.

Although different in style and form, all Tai Chi Chuan routines require their practitioners to be tranquil, calm, relaxed but concentrative. In Tai Chi Quan the spine is the pivot around which the body moves. Forces and energy should be generated from the spine and waist before reaching the arms and legs. The movements are executed slowly, continuously and softly, but hardness is implied in softness. Substantialness should be distinguished from insubstantialness. Practitioners are required to breathe regularly and smoothly. The inner strengths and energy should be exuded through external movements and actions.

The theory of Tai Chi Quan was developed when Wang Zongyue wrote his On Tai Chi Quan. Tai Chi Quan theories matured with later writings of the Thirteen-form Frame, Thirteen Postures, Secrets of Thirteen Stances, The Essentials of Martial Artists, Martial Artists' Ballad, Tai Chi Combats and Five-Word Essentials. As mentioned earlier, the Tai Chi Quan has health enhancing and disease curing functions. This is largely due to its effect on brain function. Practicing Tai Chi enables part of the cerebral cortex to enter a protective inhibition so that partial rest is possible while other parts are excited. As a result brain function can protract exercises and practices of Tai Chi Quan. Various chronic diseases resulting from the malfunction of the nerve system can thus be cured or ameliorated.

Tai Chi Quan is also called "philosophical Chuan," meaning that its principles and techniques all contain the idea of Tai Chi in Chinese classical philosophy. To learn Tai Chi Quan calls, first of all, for under-standing this philosophical thought. This helps to know the techniques of Tai Chi Quan. The idea of Tai Chi is, in fact, a systematic thought of balance. Tai Chi refers to a primitive state in Chinese philosophy. It is a natural existence. The life of man was a state of Tai Chi in the earliest stage, just like the baby in the body of a mother. Lao Zi, the representative of Taoism, spoke very highly of this state when he wrote that people formed much tension in their daily lives which led to illnesses. Therefore, people should relax their bodies and minds through exercise to return to the infant state.

Chinese classical philosophy holds that all things are born of Tai Chi. The whole process is stated in detail in the Book of Changes written in the Zhou Dynasty (1100-221 B.C.): "Tai Chi causes the two opposites, the two opposites cause the four seasons, and the four seasons cause the eight natural phenomena (denoting heaven, earth, thunder, wind, water, fire, mountains and lakes)." The eight phenomena cause all things. The two opposites mentioned here are the yin (negative) and yang (positive), which exist in all system. The picture shows the famous "Tai Chi Chart," in which the black represents yin and the white yang. They are supplementary to each other, transform themselves into each other and depend on each other. The harmony and balance between yin and yang constitute the "Tai Chi state." The human body is also composed of yin and yang. When yin and yang are balanced, both the body and mind are in a good state; however, their imbalance leads to illness. Therefore, to improve the physical qualities and prevent illness begins with the adjustment of yin and yang. Offence and defense also form a contradiction of yin and yang; if the relationship between offence and defense is handled well, the key point of combat is grasped. Therefore, to grasp the rules of the changes between yin and yang of the human body is an important way to improve the ability of combat. The ideas described above form the basic train of thought for Tai Chi Quan.

The Tai Chi philosophical thought is embodied in the play of every exercise of the Tai Chi Quan. Yin and yang are divided in every movement: the relationship of yin and yang is involved in every motion of the Tai Chi Quan, whether in a fixed form or in a process. There is a clear distinction between the empty and the solid, and between the above and the below in every movement. In the Single Whip exercise, the left hand in front is the open palm and belongs to yang, and the right hand in the rear is the hook and belongs to yin. When the head is up slightly, it is yang, and when the crotch is relaxed and down, it is yin. When the weight is on the left leg, it is solid and belongs to yang; then the right leg is empty and belongs to yin. At the same time, every yin and yang element implies the tendency to transform itself into the opposite. This is why the play of the Tai Chi Quart changes constantly and continuously like the moving clouds and flowing water.

There are curves everywhere: The Tai Chi Chart is round in shape. Between yin and yang are harmonious coexistence and soft transformation. The curved movements conform best to the natural state of the structure of the human body, making it easy to transform and adjust the yin and yang relationship smoothly. Motion and stillness exist together. The movements of the Tai Chi Quan are relaxed and slow. They call for stillness in motion to achieve the relaxation of the mind and body. At the same time, while in the fixed form, there must be motion in stillness so that the movements do not discontinue and the mind and energy flow do not stop. Motion and stillness are the two opposites of a contradiction-the yin and yang. The coexistence of motion and stillness is the embodiment of the Tai Chi Quan idea: "There is yin in yang, and yang in yin." Hardness and softness are combined: if too hard, it is easy to break; if too soft, it is easy to damage. The Tai Chi Quan stresses softness to achieve hardness. In the light and soft movements is an imposing manner, assisted by the mind at the same time. Where there is the body form, there is the mind. What is tempered is the changeable and flexible "hardness." While executing the movements, softness is implied while hardness is shown in form. So exists the integral whole, whether in advance or retreat, in rise or fall, or in closing or opening. When one part moves, all parts of the body move. This effectively helps to temper the integrity and harmony of the human body and in-crease the harmony between yin and yang.

The Tai Chi thought is a strict system and it is embodied in the Tai Chi Quan in many ways. I have given only a few examples to illustrate the points. The readers have to carefully understand the more pro-found intentions of the Tai Chi Quan through their own practice.

Chinese Qigong

Qigong (pronounced chee goong) is a Chinese system of physical training, philosophy, and preventive and therapeutic health care. Qi (or chi) means air, breath of life or vital essence. Gong means work, self-discipline, achievement or mastery. This art combines aerobic conditioning, isometrics, isotonics, meditation, and relaxation. Qigong is a discipline whose practice allows us to gain control over the life force that courses throughout our bodies. There are more than 3,000 varieties of qigong, and five major qigong traditions: the Taoist, Buddhist, Confucian, martial arts, and medical. Qigong is thus a soft form of a related set of disciplines that includes Taiji (Tai Chi Quan) and the hard form of Kung Fu. This article is about the medical tradition.

Like the other forms, medical qigong is the cultivation and deliberate control of a higher form of vital energy.. It is also an ancient philosophical system of harmonious integration of the human body with the universe. As a radical denial of the human species' separation from nature, qigong challenges the foundations of modern Western biomedical thought. Medical qigong involves breathing exercises combined with meditation. The breathing exercises help induce the state of meditation, and vice versa. One is aware of what is going on, but not too aware, fully relaxed but not in a trance. In a qigong state, cares and troubles wash away. Replacing them are positive images, increased confidence, and enhanced spirit. Through meditation one gains feelings of happiness. This in turn stimulates circulation of blood and qi, or life force. If one is ill, over time the body's functions are thus able to return to normal. If one is not ill, the existing sense of wellness and well-being increases. People of all ages can learn to practice qigong, and so develop and maintain internal vigor and good health.

Today, millions of Chinese people practice qigong every day. Some do this to treat and cure an existing illness. Others are trying to prevent the onset of disease. Still others want to feel and perform better, experience higher levels of energy and stamina, and slow down the aging process. Qigong is least effective against acute illness or medical emergencies. It is better at preventing disease, and treating chronic conditions or disabilities. Inspired by tales of the qigong masters' miracle cures, many Westerners, including Calm Spirit, are traveling to China for treatment. Now qigong is rapidly making an appearance in North America. In 1988 the Chinese held in Beijing the first World Conference for exchanging qigong medical research. Later world conferences happened in Tokyo and Berkeley. Another took place in the summer of 1996 in New York City. Today, North American psychological, physiological and medical researchers are studying qigong with rapidly increasing interest. University students throughout North America have formed qigong practice groups, and on the Internet WorldWide Web qigong home pages are blossoming. A very large movement is underway.

The Chinese have found qigong an effective way to treat substance abuse and obesity. This gentle art improves delivery of oxygen to the body's cells, reduces stress and improves bowel functioning. Chinese doctors have applied qigong in hospitals and clinics to treat individuals suffering from a variety of ailments. These include allergies, arthritis, asthma, bowel problems, constipation, diabetes, gastritis, gout, headaches, heart disease and hypertension. The list goes on: chronic kidney disease, liver disease, lower back pain, Meniere's disease, myopia, obesity, neurasthenia, paralysis induced by external injury, retinopathy (deterioration of the back of the eye), rheumatism, sciatic neuralgia, sleeplessness, stress, ulcers, and peripheral vascular disease.

Qigong can successfully treat cancer and reduce or eliminate side effects from radiation and chemotherapy. It is helpful in treating aphasia (loss or impairment of ability to speak), cerebral palsy, multiple sclerosis, Parkinson's disease and post-stroke syndrome. It is especially useful in treating any kind of chronic pain, and chronic disorders of the digestive, respiratory, cardiovascular and nervous systems.

Qigong can help one fight virtually any disease. Through qigong, patients can cure many of the 50% of all diseases that Western doctors dismiss as untreatably 'psychosomatic.' If you try qigong to treat an existing illness, do so if possible under the guidance of a licensed Chinese medical doctor, or Qigong Master. Don't try it completely on your own. Beginners need professional supervision. Here the doctor or qigong practitioner acts as an advisor and teacher, rather than a Western-style repair technician. The patient must be an active partner in the health care process.

Avoiding Disease

In addition to providing cures, qigong helps people prevent the onset of diseases. This can save money and prevent suffering. Qigong increases strength, improves resistance to infectious diseases and premature senility, and helps assure a long life. Practicing qigong can greatly reduce the danger of stroke. It can improve blood sugar levels for diabetics. Because it normalizes the level of sex hormones, it can correct sexual impotence and frigidity. Its stress relieving effects improves one's sex life - both quantity and quality. Practice of qigong can speed recovery from surgery, and from sports and other injuries by up to 50%. Qigong offers individuals a way to achieve a relaxed, harmonious state of dynamic equilibrium. It typically improves their overall health status, allowing them to maintain a life free from pain, and full of vigor and grace. Qigong is a proper therapeutic practice with which to address virtually any chronic health problem. The various forms of Chinese medical massage (tuina) derive directly from qigong. These practices compliment and supplement orthodox medical interventions.

Many millions of people have learned and practiced qigong in its many thousand year history. We do not know how old qigong is, but the further we go back in Chinese history the larger qigong looms as a cultural force. Some turtle-shell artifacts conclusively show the art was important at least 7,000 years ago. Archaeological evidence suggests the practice may go back a million years. About 2,000 years ago The "Yellow Emperor's Classic of Internal Medicine" first systematically described qigong practice. Now qigong has finally reached North America -- through the increasing popularity of kung fu movies, acupuncture and Chinese herbal medicine. Qigong was a natural discovery of the New Age movement. Its underlying philosophy and practice both serve that movement's goals: qigong does 'raise consciousness' in significant respects.

How Qigong Works

To understand and judge it, first have to know the basis of TCM, Taoism. Chinese philosophies always believe that everything including the universe is interrelated and changing all the time. One has to reach peaceful state of mind and harmony with the surrounding to maintain good health. Any harmful thing done to others will bring long lasting mental and physical damage to self at the end. Human organism is just like a miniature version of the universe. They are inter-related and interplay in the five basic elements, i.e., wood, fire, earth, gold (or metal) and water. They are constantly interacting in between the opposing and unifying forces - yin and yang. Health is achieved when the equilibrium can be maintained or sickness will appear when it is out of balance. This is the basic law that human and nature all have to follow.

Qi is the life force, which flows through all the yin and yang organs. Deficiency of qi in any organ means that organ is out of balance. Inter-relatedness of all organs ensures proper flow of qi throughout the body. Each element has specific meridian for the flow of qi. The solid organs of Yang store the qi and the hollow organs of Yin transform nutrients into qi and discharge the wastes. Its practice makes people sensitive to the internal operations of their bodies, and it helps to reveal the body's place within nature's oneness. This permits us to build up resistance to imbalances and blockages affecting our qi. This sensitivity aids the integration of our opposite yin and yang internal factors within the universal order, of which we are a part. The qigong student learns how false is the separation of body and mind. We may instead understand qi as the force that integrates the relationship between body (matter, structure) and mind (process, function). Chinese medicine strongly emphasizes relationships between people and nature. Chinese herbology, acupuncture, and qigong are three parts of a single entity, as closely related as water, steam, and ice. They can be and often are used separately, and may be used together. With dietetics and massage they are considered to be the indispensable components of traditional Chinese health care. While acupuncture and herbal medicine typically focus on curing sickness, qigong usually focuses on maintaining good health.

In the philosophy of qigong, a primary aim is to maintain or restore balance and harmony of mind-body. Through qigong, one can build up qi and move it to where a disturbance or blockage occurs. Practitioners gain more than improved health. They learn another way of looking at and experiencing the dynamic unity of life, one far removed from the disenchanted and alienated thoughts common in Western civilization. Students of qigong learn to fulfill their potential to self-actualize.

What Qigong Does

Practicing qigong lowers blood pressure, pulse rates, metabolic rates, lactate production, and oxygen demand. It raises the endocrine system's capabilities. It also has a regulating effect on the substances cyclic adenosine monophosphate and cyclic guanosine monophosphate. These substances play basic roles in respiration and the provision of oxygen to the body's cells. The sense of serenity qigong produces results partly from a slightly increased body temperature, and an increased rate of oxygen absorption. Qigong activates qi, improves blood circulation, and balances yin yang. It bolsters the immune system, and stimulates the conductivity of the meridians and channels through which qi flows.

In Chinese medical theory, many diseases come from adverse environmental conditions such as: heat, cold, wind, dryness and humidity; wrong diet; spoiled food; worms and microbes; poisoning and pollution; trauma and accidents. Internal conditions can arise from excess or deficient emotions of anger, joy, sympathy, grief or fear and inappropriate mental attitudes and beliefs. There are also maladies of the spirit which can cause serious problems. These factors can cause one's qi to become excessive, deficient, stuck, blocked, congested or stagnant, and thereby cause all manner of problems. When the immune system is strong, one is emotionally centered within one's body, and qi and blood are flowing freely, then most diseases should disappear.

The goal of practicing qigong is to make our qi circulate strongly in our bodies. This helps us resist or overcome imbalances or blockages and their resulting disharmonies. That is also the goal of acupuncture and Chinese herbal medicine. Practicing qigong helps us intuit the infinity of the universe. It lets us sense our place as organized clusters of energy-information within the immense whole. Qi is an informational message and its carrier, a complex energy substance basic to life itself. Chinese medicine can prolong life, vitality and well-being by slowing the aging process. This it accomplishes due to the affinities of certain herbs to qi and the milieu within which qi exists.

Qigong therefore 'fits' into the regimen of Chinese medicine. The qigong art thus plays a fully active role to prevent disease or permit recovery. One need not become a qigong master to experience many of its healing effects. For health purposes, you need to learn only a few exercises. Conversely, qigong is far from being an instant cure-all. To benefit one must achieve a state of tranquility, find release from tension, build a positive attitude, and develop strong, committed will power. We can get benefits in one of three ways. First, one can go to a qigong master or practitioner for treatment by external qi. Second, one can seek get treatment from a master and practice exercise and meditation. Third, in a supervised group, one can learn to treat oneself. Under the third option, to gain full benefits of qigong requires time, patience, commitment to its practice, determination and persistence. This art involves more than simple physical training. It requires educating one's breathing and thought processes. This means increasing one's ability to sense one's body, and to feel and imagine. As with any other aspect of human endeavor, some people will prove more adept at the art than others, and so will progress more quickly. However, anyone with enough motivation can learn adequate qigong skills to make a large impact upon one's quality of life. This can take from a minimum of three months up to a year. There are no shortcuts. There are also though no obvious limits to how far one may progress.