Qi Kong (QiGong)

There are particular energy channels and centers that receive special focus in Qi Kong (QiGong). The three dan tian., or “elixir fields,” are areas of qi generation and storage. The lower, middle and upper dan tian are home to the “Three Treasures” of Jing (essence), Qi (vitality) and Shen (spirit).
These are the places where one symbolically plants the elixir of long life, health and wisdom.
The lower dan tian in the lower abdomen stores jing, “sexual essence,” and acts as a pump to send Qi throughout the body. The middle dan tian, in the region of the heart, stores Qi itself and obviously relates to
respiration. The upper dan tian, between the eyebrows, stores the most yang form of vitality, the shen, the spirit and corresponds to clarity of mind. These “three treasures” are most emphasized in Taoist practice: sexual harmony to nourish the jing, Qi Kong (QiGong) to nourish the qi and meditation to nourish the shen.(Cohen, 1991:21)
The breathing, movement and awareness practices of Qi Kong (QiGong) work to “charge” these three dan tian with reserves of qi for preventative health care and mental and physical well-being.
The upper dan tian is thought of in two possible locations: one is Yin Tang, an extra point between the eyes, at the level of the pituitary; or at the Ni wan or Bai Hui point (Governing Vessel 20) at the crown of the head where yin and yang intersect.
The middle dan tian is at the Conception Vessel 17 acupoint on the sternum,(behind which is the thymus).
The lower dan tian is approximately two inches below the navel and one third into the depth of the abdomen; this varies with body structure. It is usually the lower dan tian that is meant when the dan tian is referred to.
From the Western standpoint, this area is the body’s center of gravity, a source of “gut feelings.” In Japan it is the Hara: “the physical embodiment of the original Life centre in man.” (Von Durkheim, 1962:19)
As “the Sea of Qi” in Chinese thought, it is the home of original qi that has been converted from original Jing; the meeting place of many meridians and the starting place of the circulation of qi.
Abdominal breathing, and more specifically, attention to the breath, gathers qi in the lower tantien and helps send it to the channels. A movement seen frequently in Qi Kong (QiGong) is the drawing of the palms toward the lower dan tian or placing them on that area of the body in-between exercises or when finished practicing. Self massage is done by circling the palms on the lower dan tian all to focus qi in this important energetic center.
The palms are also significant as the location of the laogong points (pericardium 8 acupoint). This is usually the first place that a beginning practitioner will be able to sense qi.
The yongquan points (kidney 1), or Bubbling Well or Bubbling Spring on the bottoms of the feet are comparable to the lao gong points. These points are stimulated and opened during practice to dispel cold qi and take in fresh qi from the Earth to enter and circulate through the body.
A primary route of qi flow is through the partnership of the Governing Vessel (Du Mai) and the Conception Vessel (Ren Mai) two of the eight extraordinary channels, to create the “microcosmic orbit.” The twelve major organ channels depend on an abundance ofQi in this circuit as the Ren Mai supplies the yin channels and like wise, the Du Mai is responsible for the yang channels.
The Ren Mai travels from the tip of the tongue down the front of the body to the perineum (CV 1 or Hui Ym). The Du Mai begins at the coccyx and ascends the back, passing the Ming Men “gate of life,” opposite the navel, an important point for the kidneys, adrenals and overall vitality; it continues up, over the top of the head to the upper palate. The Qi Kong (QiGong) student is advised to rest the tip of the tongue just behind the upper front teeth to connect these two channels.
The circulation of qi can be enhanced by the guidance of mental focus along the path of the microcosmic orbit around the body.
The Chong Mai (Central or Thrusting) channel is comparable to the Kundalini path in yoga. This extraordinary channel transports qi up the center of the body to nourish the brain and spirit.
The next section will explore the way Qi Kong (QiGong) works from the perspective of Western physiology, keeping in mind that cultivating strength and endurance without force is characteristic of Qi Kong (QiGong). The benefits of practice result from creating the ideal circumstances for the wisdom of the body to economize and co-ordinate its resources.