Longfei-Taijiquan Association of Great Britain

A Brief Guide to Qigong Practice
Longfei News Letters - Volume 2, Issue 1

Part 1 A Personal Understanding, by Dick Watson

Many newcomers to Taijiquan, Qigong and Daoyin are overwhelmed by the subject matter and many questions arise as to the relationship between the three titles. Historical records suggest that Qigong has a background that can be traced to antiquity. As a prophylactic system of self cultivation, Daoyin systems probably grew originally from a village or family source, hence we hear there are indeed many thousands of methods and schools of health maintenance and disease prevention. 

The study of Qigong is made difficult as it has enjoyed varying degrees of popularity in recent years. During the earlier part of this century the occupation of Chinese territory by colonial expansion saw the Chinese intelligensia adopting all things Western as a way forward to industrial and political influence. At this point in history the cultural development and philosophy took a backward step. After the establishment of China's first republic (Sun Yat-Sen) in 1912, and the ending of the old empire the disintegration of China, far from coming to a halt merely gathered momentum. The forming of the Kuomitang (the people's party) by Sun Yat-Sen, signified his disenchantment with all things Western and the turning of his back on his erstwhile supporters from the middle classes.

At the time of Sun Yat-Sen's death, China's cultural heritage was slowly disappearing, as the disintegration of China's mandarin-based society took place. By the 1920s Chinese thought was feeling the religious urge we all experience in times of chaos and stress. A need to re-examine the past arose - could a new interpretation of past metaphysical systems, Confucianism, Buddhism, Taoism reawaken China's religious instincts. That the culture of the past still had a magnetic appeal for many Chinese looking for stability in their society is signified by the fact that the constitution of the "Republic of China" proclaimed in 1917 that "Confucius was to be held in reverence."

During the cultural turmoil of the 1920's all the famous lines of Western philosophy were examined for solutions although coloured with suspicion and feelings of love hate for everything spawned by the occident. The disenchantment with the West and its loss of prestige was to some extent pronounced by the upheavals of World War One.

The vacuum provided by the lack of direction was to be filled by events of World War One and the October Revolution. The concepts of Western democracy were put aside as was its political imperialism and its scientific power structure. The communism of Lenin was to be the spark to an explosion of xenophobia and nationalism. An alliance eventually developed with the communists and the ruling Koumintang took place until growing anxiety and anti-communist feelings culminated with  the coup of March 1926. Chiang Kai-Shek asserted his full control of the Koumintang and removed the communists from all positions of influence. This was to be the prelude to bring to an end the persuasion of all Marxist, Lenin doctrine, within the Koumintang. The seemingly downcast communists were far from downcast or finished. Following the long march and Mao's climb to supremacy there followed the formation of the so-called Soviet China. By the late 1920s the Koumintang and Chinese Soviets with different agendas, the Koumintang controlling the field armies, the communists, the behind the line guerrilla warfare. On the outbreak of the Sino-Japanese war 1937-1945, these formidable forces joined in harness and were to bring victory to China.

The war had reduced the powers of the Koumintang within itself, whereas the communists working in northern China gained greater control over several hundred million Chinese. The European war had reduced the West's influence on Chinese affairs. Japan's unconditional surrender and loss of military might, power and influence created a tremendous vacuum. A vacuum that could not be filled by the previous colonial powers of Europe. While Japan lost their own war they nevertheless won it for colonised Asia. By the end of World War Two the communist influence had grown; undoubtedly the Russian help had been most effective.

At this stage the Russians had no idea of their real strength. As the strategic advantage moved to the communists the writing was on the wall for the nationalist armies of the Koumintang led by Chiang Kai-Shek. From the end of 1946 the gradual decimation of China's social fabric proceeded at an alarming pace wherever the communists continued in power.

The history of the communist rule in China since 1949 is well recorded. As soon as they gained government the party's activity shifted from the countryside to the cities. The country folk whose discontent was a major force in bringing the communists to power were to be relegated to the second division.

The purpose of this brief excursion into the 20th century turmoil in China is the realisation of the difficulties experienced by the developers of modern Qigong. At almost every throw of the political dice there would be vibrations affecting the growth of a scientific approach to investigating and finding acceptance of Qigong methods.

It's a strange contradiction that it is the communists who have sown the seeds of logical and scientific examination of Qigong and related subjects. It would appear also, that they are determined to uncover sharp practice, expose charlatans, eliminate myth and mystery surrounding what they consider a part of traditional Chinese medicine.

The second part of this article will be continued in the next issue...

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