INTEGRATING QIGONG INTO YOUR DAILY CLINICAL PRACTICE – Part 2

– Preserve and nourish your Qi to foster better results –

Damian Allegretti

In the previous issue (July 2023) we briefly explored what QiGong was, and how the classics highlighted throughout history the connection between the act of needling and the state of our Shen or mind. This subtle yet crucial task falls within the boundaries of QiGong. Subsequently, we delved into the concept of ‘Three Internal Harmonies’ and elucidated how these harmonies link the Heart-Mind (Xin), the intention (Yi) and the Qi. Additionally, we touched upon the significance of the Dantian (‘Elixir Field’), abdominal breathing and the foundational posture known as Wu Chi (infinite, unlimited). The majority of the ‘QiGong practice’ that can be integrated into treatments is condensed into maintaining a good and relaxed posture following basic alignments, a focused intention (Yi), a calm Mind (Shen) and consciously ‘sinking down’ into the Dantian.

In Part II, I would like to delve deeper into each of the aforementioned aspects, including Wu Wei  (‘Empty State’) and the concept of relaxation, which is intrinsic to both QiGong and martial arts practices.

We have previously examined two distinct quotes from the Huang Di Nei Jing, specifically from chapters 8 and 25. However, chapter 54 of the Ling Shu also provides a beautiful and clear explanation of what to do during needling:

As for ‘as if one looked down into a deep abyss’, that is, do not dare to be careless. As for ‘the hand [must be strong] as if it held a tiger’, that is, one wishes it to be strong. As for ‘the spirit should not be confused by the multitude of things’, that is, have a tranquil mind and observe the patient, look neither to the left nor to the right.[i]

A focused Yi, a steady hand and a mindful/attentive Shen (Mind). It couldn’t be clearer!
The question arises: How could one cultivate these qualities during treatments? Well, I would suggest that a part of it can be done through the ‘Treatment Principle’.

I vividly recall one of my teachers from school encouraging me to write down my treatment principles after arriving to the diagnosis and before thinking about channels and points. Since then, I’ve consistently prioritised this crucial step. Often, there’s a tendency to rush from diagnosis to points or herbs selection, neglecting this intermediate and essential step, which outlines the transformative outcome we aim to achieve for the patient.

Keeping a treatment principle in mind establishes a link between the diagnosis and the point selection, preventing abstractions or excessive self-concern. This enables us to think flexibly and adapt classic ideas to suit the needs of modern patients. We can certainly engage with this medicine in a deeper level and emulate the thinking of many great Chinese physicians.[ii] It does not matter whether you apply it to acupuncture, herbal, moxibustion or TuiNa treatments – this is your clear Yi or intention, focused on the person, diagnosis and the changes you want to generate. It’s pure QiGong in action applied to the treatment itself.

Inspired by the late Qin Bo-Wei (秦伯未), and borrowing his treatment methods for herbal medicine, consider going even further. Dry Dampness may be your principle; but how will you achieve it? Will you Aromatically  Transform Dampness? Warm and Dry Damp Turbidity? Move downwards and Facilitate the Resolution of Dampness? Promote Sweating to Dispel Dampness?These represent varying degrees of complexity and severity in a pattern, and this concept extends beyond herbal medicine. The question is, how precise can our treatment principle be, and how focused can our Yi be?

Let’s now turn our attention to the Heart and the Shen, often translated as Spirit. In the Huang Di Nei Jing Su Wen, chapter 8, it is stated: ‘The Heart holds the office of emperor and it is the issuer of spirit clarity.’ As Jason Robertson explains, Dr Wang Ju Yi’s understanding of the Heart and the Shen: ‘Spirit is the intelligence of existence itself, while “spirit clarity” is a manifestation of that intelligence.’[iii]  It follows that, due to the Heart’s quality, we can recognise and interact with ourselves and the environment. Another metaphor Robertson introduces is that of the Heart as a pool of water or a mirror. When the surface of the Heart is calm, it can clearly reflect perceptions.

This is the point where I like to arrive at the communion between a calmed Shen, a focused Yi and the Empty state or Wu Wei. Wu Wei embodies the Daoist idea of non-action, non-interference. It does not mean doing nothing at all. It does not signify the complete absence of activity but rather not overdoing, doing less and acting without artificiality or arbitrariness.[iv]

The cultivation of Qi, breath, posture and Mind cannot really be forced; rather, we let them develop at their own pace while attending to and observing our internal processes. In practicing QiGong, we aim to reconnect with our instinctive body and mind, finding a careful balance between focused practice and non-interfering observation, as well as incorporating ‘relaxation and release’ or Fang Song.[v]

From my own experience, the more relaxed we are, the clearer our spirit, and the emptier we become, the better we can reflect and comprehend our environment. This, in my opinion, leads to improved diagnosis, more accurate treatments and better outcomes. Ideally, working from this empty state not only brings the aforementioned benefits but also preserves, fosters and refines our own energy. These are undoubtedly profound concepts that may not be thoroughly explained in just a few sentences. The reader is strongly encouraged to delve into further readings, engage in experimentation and/or find a qualified teacher.

The significance of Dantian cultivation and its relationship with abdominal breathing has been emphasised in various internal martial arts as paramount. As discussed in the first part of this article (July 2023), beyond specific movements or traditional exercise sets, the fundamental and profound prerequisite is always to sink the Qi down into the Dantian and move it from there. Amidst the multitude of concepts, theories, ideas, sets and lineages, always remember that QiGong is essentially experiential. It requires practice, embodiment and a genuine felt experience.
Focusing your Yi into your Dantian and practice abdominal/diaphragmatic breathing is what essentially, overtime, will cultivate your Dantian and refine the way you sink and move your Qi.

This type of breathing can be practiced in four different positions: lying, sitting, standing and walking. Their level of difficulty follows that order, with lying being the easiest and walking being the most challenging. With consistent practice, you will be able to master this type of breathing, and it will become your new natural.

Performing TuiNa with body alignments, Fang Song and intention (Yi)

Finally, I would like to discuss Fang Song, commonlytranslated as relaxation. In Chinese, these terms imply something like ‘doing relaxation’ or ‘relaxation-release’. It goes beyond merely lying down and relaxing; Fang Song entails actively eliminating all unnecessary tension through awareness. The distinction lies in our active role in achieving relaxation. Through awareness, we understand our actions, providing an opportunity to change or relax – release tension. Fang Song enhances sensitivity to internal processes and the external environment, fostering grounding and calmness. This active relaxation effortlessly increases sensitivity while simultaneously enhancing abdominal breathing. The interrelation of concepts becomes apparent, creating a seamless flow with no clear beginning or end.

Recall the alignments explored in the previous section as we now take a step further. Focus entirely on your feet, sinking into the ground, relaxing and melting your muscles while maintaining the bony structure. Use the skeleton primarily to stay upright. In one of the Tai Ji classics, we read: ‘Qi is rooted in the feet, controlled by the Yao [waist and abdomen], and manifests in the hands.’ Once the Dantian is full, Qi overflows into the meridians, bones and all the tissues in the body.[vi]

Performing Moxibustion with body alignments, Fang Song and intention (Yi)

These profound concepts demand considerable work, experience and attention. We have only scratched the surface of this wonderful field, and I hope to inspire you to experiment not only during solo practice but also during treatments – the ultimate goal of these articles. Once again, I would like to ask the reader if anything has changed for them after applying these ideas.
 
Consider how a clear treatment principle, a calm and reflective Shen, Qi sunk into the Dantian, a well-aligned, supple, relaxed body melting down through the feet into the ground affect you during a long day with patients. How do you feel? Do you notice any difference in results? Do patients feel any difference?

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[i] Unschuld P U and Tessenow H, (2011). Huang Di Nei Jing Su Wen: An Annotated Translation of the Huang Di’s Inner Classic – Basic Questions, Vol. I. University of California Press, Berkeley.

[ii] Bo-Ping Wu, Blalack Jason, (2011). Qin Bowei’s 56 Treatment Methods. Seattle. Eastland Press.

[iii] Robertson, Jason, Wang Ju-Yi (2008). Applied Channel Theory in Chinese Medicine. Seattle. Eastland Press.

[iv] Fun Yu-Lan, (1997). A Short History of Chinese Philosophy: A Systematic Account of Chinese Thought from its Origins to the Present Day. The Free Press.

[v] Bisio, Tom (2019). Xing Yi Quan: Art of Inner Transformation, Outskirt Press, Inc.

[vi] Cohen, Kenneth (1997). The Way of QiGong: The Art and Science of Chinese Energy Healing. Random House Publishing.

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