Golden Lotus Nei Gong

Ancient Meditation Practices Study Group

"The sages does nothing yet nothing stays undone" is a core concept in Daoism, specifically referring to the principle of wu wei (無為), which translates to "non-action" or "effortless action."

This doesn't mean complete inactivity, but rather acting in accordance with the Dao, the natural order of the universe, without forceful striving or unnecessary effort. The sage, in tune with what is referenced simply as Dao "the way", achieves more by acting naturally and allowing things to unfold, rather than trying to force outcomes.

Neigong (pronounced "nay-gung") is a Daoist term that translates to "internal skill" or "internal work". It refers to a type of training used in some martial arts and/or health practices that focuses on cultivating and harnessing the body's internal energy, or qi (also spelled chi). The terms "qigong", "chi kung/nei gong" are considered relatively a modern umbrella terms in the context of a long history of various practices for cultivating vital energy (Qi) in China. The term "qigong" was popularized in the 1950s by the Chinese government to categorize a diverse set of exercises that had existed for hundreds of years. These practices were previously known by different names, such as Dao Yin, Nei Gong, and Ming Gong.

"Nei Gong" (or "Nei Kung") is an older term meaning "internal skill" or "internal work". It generally refers to practices aimed at developing internal energy or power, often associated with the health practices of some internal martial arts and related to Daoist/Taoist traditions.

Some practices described as Neigong may fall under the umbrella of Qigong, but others, particularly those focused on the deepest energy channels and involving mental direction of Qi, are distinct from the more generalized internal practices. The foundational ideas for neigong go back to ancient Chinese practices dating back over two millennia. Daoyin exercises are "gymnastic" and breathing exercises and are a direct ancestor of modern neigong. Texts describing them date to the 4th century BCE, and archaeological discoveries from as early as the 2nd century BCE show figures performing daoyin movements. Daoist internal alchemy (neidan) practice, which is central to Taoist self-cultivation, is clearly documented in written form from the 8th century CE, and its concepts were developed from even earlier sources. Neidan forms the philosophical and practical backbone of much of what is considered neigong today.

While Taoist thought does use concepts of "emptiness" or "the void," it's distinct from the Buddhist understanding and serves a different function. Wu wei (無為) translates as "effortless action" or "non-doing" and is a core principle of Taoism. It is the practice of being in harmony with the Tao, the natural and spontaneous process of the universe. Flowing like water: The classic metaphor for wu wei is water, which yields and adapts but over time can carve stone. This shows that aligning with the natural course of things is not passive but a dynamic and highly effective way of acting. Active, not passive: Wu wei does not mean being lazy or doing nothing. Instead, it means acting without contrivance or excessive striving, allowing a task to unfold naturally. It leads to a state of being "in the zone," where action and awareness merge. Emptiness as potential: Taoist emptiness (often called wu or "the void") is not an end in itself but the dynamic potential from which all "ten thousand things" can manifest. The famous analogy of the wheel's hub from the Tao Te Ching explains that the empty space is what makes the wheel useful.

In Mahayana Buddhism, śūnyatā means that all phenomena are "empty" of inherent or independent existence. Things exist interdependently, meaning they only arise in relation to other causes and conditions. The path to enlightenment: Understanding śūnyatā is the key to liberation from suffering, which is caused by clinging to the illusion of a fixed, independent self and reality. Realizing that nothing has a separate, permanent essence is central to achieving enlightenment. Not nihilism: Buddhist emptiness should not be confused with nihilism. It does not deny that things exist conventionally, but rather describes their ultimate nature as interdependent and devoid of a fixed identity.

While there is a popular legend connecting Kalaripayattu to Chinese martial arts, especially Shaolin Kung Fu, there is no definitive historical record of it being migrated directly from India. The story largely centers on the Buddhist monk Bodhidharma, who is credited with introducing physical training to the monks at the Shaolin Monastery in the 5th or 6th century CE. A more likely explanation, supported by historical evidence, is that martial arts and other cultural practices were exchanged between India and China along trade routes like the Silk Road. Over centuries, both Indian traditions (including elements of yoga and meditation) and Chinese practices influenced one another, contributing to the development of different martial arts forms. The Silk Road is an ancient network of trade routes whose formal establishment began around 130 BCE. While organized trade and diplomacy flourished during this time, some routes and trade along them are much older.

Unlike external practices that emphasize physical strength and technique, neigong focuses on developing internal awareness, coordination, and the flow of qi through the body's energetic pathways. This can involve practices such as specific breathing methods, precise body alignments, meditation, and visualizations to influence the circulation of energy and blood.

The goal of the studies of these practices is to achieve a deeper understanding and control of one's own internal processes and energy system, which can lead to improved health, longevity, and heightened martial arts abilities, including increased strength, agility, and power.

Neigong is not a specific set of exercises, but rather a progressive series of practice stages a person undergoes. It's considered an advanced form of training, often associated with internal martial arts like Taijiquan. Many qigong practices can be considered to be components of neigong, serving as tools for cultivating internal energy and preparing the body for more advanced levels of internal work.

It's common to view Neigong as a foundational step towards Neidan practice. Neigong helps build the necessary internal energy and skills, that generate the "voltage" that in turn moves the "current" of Qi, so to speak. This energy "Qi", is later utilized in then Neidan practice for deeper inner physical and inner transformations.

In essence, Neidan practices rely on the abilities developed through Neigong to achieve higher levels of energetic and spiritual cultivation.

Timeline and key points:

Early Daoist concepts emerged during the Spring and Autumn and Warring States period, often called the "Hundred Schools of Thought", saw the development of various philosophical traditions, including Daoism.

Laozi (or Lao Tzu), is often traditionally considered to be the founder of Daoism and to be author of the Dao De Jing. Daoism flourished around the 6th century BCE. Zhuangzi (or Chuang Tzu), another influential Daoist thinker, lived from 369 to 286 BCE.

Lǎozǐ (/ˈlaʊdzə/) is the modern pinyin romanization of 老子. It is not a personal name, but rather an honorific title, meaning 'old' or 'venerable'.

Traditionally, the Tao Te Ching (Dao De Jing) is attributed to Laozi (Lao Tzu), a semi-legendary figure said to have lived in the 6th century BCE (Spring and Autumn period).

Tao Te Ching was not composed until the Warring States period (c. 475 – 221 BC), and was the product of multiple authors, according to modern scholars.

The name "China" is thought to derive from the Qin dynasty (221–206 BCE), but the term itself likely existed in some form prior. The term "Zhongguo", meaning "central country" or "central state", was used as early as the Western Zhou period (c. 1038–c. 1000 BCE) but did not consistently refer to the entire nation until much later. Daoism was formalized as a religion under the East Han dynasty (c. 2,000 years ago).

In essence, the philosophical and religious ideas that form the basis of Daoism were part of Chinese culture for centuries before the region was formally known as "China" in the way we understand it today.

Lao Tzu was not influenced by Buddhism, as Buddhism originated in India centuries after Lao Tzu's time. Lao Tzu, the reputed author of the Tao Te Ching, is a central figure in Taoism, a philosophy and religion that developed in ancient China. Buddhism, on the other hand, emerged in India with Siddhartha Gautama (the Buddha) around the 6th to 4th centuries BCE.

Buddhism began influencing Daoism significantly around the 5th century CE, following the standardization of Buddhist terminology and the vast translation of Buddhist scriptures into Chinese. This period, particularly with the school of Numinous Treasure (Lingbao), saw Daoism adopt Buddhist concepts of monasticism, rituals, ethical rules, and even philosophical ideas like cosmology and psychology. While Buddhism entered China earlier, its major impact on Daoism came later, coinciding with the standardization of Buddhist texts and the resulting cultural exchange.

Buddhism arrived in China during the Han Dynasty (206 BCE – 220 CE), but its initial impact on Daoism was more about using Daoist terminology to express Buddhist concepts.

The 5th century CE marks a turning point with the standardization of Buddhist terminology and the translation of Buddhist scriptures, leading to a more profound influence on Daoism.

Numinous Treasure (Lingbao)

This Daoist school played a crucial role in integrating Buddhist ideas into Daoism, adopting elements like monasticism, rituals, ethical rules, and even concepts of cosmology and psychology.

Mutual Influence:

While Buddhism in some ways influenced parts of Daoism, there was also a reciprocal influence, with some Buddhist notions being shaped by later Daoist sectarian thoughts, such as the concept of the ruler as a prophesied savior.

Competition and Coexistence:

Despite some friction and competition for followers and influence, Daoism and Buddhism coexisted and even influenced each other in various aspects of Chinese culture, including art, literature, and philosophy.

Early tai chi sources are grounded in Taiji cosmology. Taiji cosmology appears in both Taoist and Confucian philosophy, where it represents the single source or mother of yin and yang (represented by the taijitu symbol ☯).Tai chi also draws on Chinese theories of the body, particularly Taoist neidan (internal alchemy) teachings on qi (vital energy) and on the three dantian. Cheng Man-ch'ing emphasizes the Taoist background of tai chi and states that it "enables us to reach the stage of undifferentiated pure yang, which is exactly the same as Laozi's 'concentrating the qi and developing softness'"

Understanding Qi (氣)

Qi is perhaps the most fundamental concept in Chinese philosophy, medicine, and cosmology. Often translated as "energy" or "life force," qi is more accurately understood as the vital principle that animates and connects all things in the universe. It's both material and immaterial - a kind of primordial substance that exists in constant flux and transformation.

The Three Types of Qi

Heaven Qi (Tian Qi, 天氣)

Heaven qi encompasses all the cosmic forces and celestial influences that affect life on Earth. This includes:

Solar radiation and seasonal changes: The sun's energy drives photosynthesis, weather patterns, and biological rhythms

Lunar influences: The moon's gravitational pull affects tides, and traditional Chinese thought extends this to human emotions and biological cycles

Planetary and stellar influences: The basis for Chinese astrology and calendar systems

Atmospheric conditions: Weather patterns, air pressure, and electromagnetic fields

In traditional Chinese thinking, heaven qi operates on vast timescales and follows predictable patterns (like seasons and celestial cycles) that humans can observe and harmonize with.

Earth Qi (Di Qi, 地氣)

Earth qi refers to the terrestrial energies and environmental forces:

Geological features: Mountains, rivers, and land formations are thought to channel and concentrate earth qi

Magnetic fields: The Earth's magnetic field and local geological variations

Soil quality and fertility: The life-giving properties of the earth

Geographic location: Different places are believed to have different qi qualities

This concept underlies feng shui (風水), the practice of positioning buildings and arranging spaces to optimize the flow of earth qi. Earth qi is seen as more stable than heaven qi but still subject to change through human activity and natural processes.

Human Qi (Ren Qi, 人氣)

Human qi is the vital energy within people, consisting of several components:

Original qi (Yuan Qi): The constitutional energy inherited from parents

Nutritive qi (Ying Qi): Derived from food and breath, circulating through meridians

Defensive qi (Wei Qi): Protects against external pathogens and influences

Organ-specific qi: Each organ system has its own qi with particular functions

Human qi is influenced by lifestyle, emotions, diet, exercise, breathing practices, and meditation. It can be cultivated and refined through practices like qigong, taiji, meditation, and proper living habits.

The Interconnected System

These three types of qi don't exist in isolation - they form an interconnected system:

Heaven qi influences earth qi through weather, seasons, and cosmic cycles

Earth qi affects human qi through environment, geography, and living conditions

Human qi can be harmonized with both heaven and earth qi through proper timing, location, and practice

When any level becomes imbalanced, it seeks to restore equilibrium, sometimes through dramatic natural events

Weather and Natural Disasters as Qi Rebalancing

Extreme weather events serve a cosmic purpose - they're manifestations of heaven qi working to restore balance. This reflects the Chinese understanding that:

Natural disasters aren't random but part of larger energetic patterns

Human activities can disturb natural qi flow, contributing to imbalances

Understanding these patterns allows for better prediction and preparation

Divination and Astrology

Original literatutre mentions divination and astrology and points to traditional Chinese texts and practices like:

I Ching (Book of Changes): Using hexagrams to understand qi patterns and timing

Chinese astrology: Based on interactions between heaven qi and human qi

Feng shui: Harmonizing human qi with earth qi

Traditional Chinese medicine: Diagnosing and treating human qi imbalances

This worldview sees the universe as a living, breathing organism where every part affects every other part - a perspective that influenced Chinese medicine, martial arts, philosophy, and daily life practices for thousands of years.