Neigong, also spelled nei kung, neigung, or nae gong, is any of a set of Chinese breathing, meditation and spiritual practice disciplines associated with Daoism and especially the Chinese martial arts. Neigong practice is normally associated with the so called "soft style", "internal" or nèijiā Chinese martial arts, as opposed to the category known as waigong or "external skill" which is historically associated with shaolinquan or the so called "hard style", "external" or wàijiā Chinese martial arts.
Both have many different schools, disciplines and practices and historically there has been mutual influence between the two and distinguishing precisely between them differs from school to school.
There is both martial and non-martial neigong. Well known examples of martial neigong are the various breathing and focus trainings taught in some traditional Taijiquan, Baguazhang and Xingyiquan schools.
Neigong and the internal martial arts:
The martial art school of neigong emphasizes training the coordination of the individual's body with the breath, known has the harmonization of the inner and outer energy, creating a basis for a particular school's method of utilizing power and technique.
Neigong exercises that are part of the neijia tradition involve cultivating physical stillness and or conscious (deliberate) movement, designed to produce relaxation or releasing of muscular tension combined with special breathing techniques known as the "tortoise" or "reverse" breathing" methods to name but a few.
The fundamental purpose of this process is to develop a high level of coordination, concentration and technical skill that is known in the martial arts world as neijin. The ultimate purpose of this practice is for the individual to become at one with heaven or the Dao. As Zhuangzi stated, "Heaven, earth and I are born of one, and I am at one with all that exists (天地與我並生, 萬物與我唯一)".
Neigong and meditation:
This type of practice is said to require concentration and internal reflection which results in a heightened self-awareness that increases over time with continued practice. Neigong practitioners report awareness of the mechanics of their blood circulation, peristalsis, muscular movement, skeletal alignment, balance, etc.
What is said to be occurring as the result of continual practice is a type of internal alchemy, that is a refinement and transmutation of the "Three Treasures" or San Bao, in Chinese. The Three Treasures are known as Jing(精), Qi (氣) and Shen(神) and can be loosely translated as Essence, Vitality and Spirit.
According to Daoist doctrine the Three Treasures can be described as three types of energy available to humans. The Dao De Jing purported to be written by Lao zi states in chapter 42 that "The Daogives birth to the One, the One gives birth to the Two or Yi and Yang and the Two gives birth to the Three (which some interpret to mean Jing 精, Qi 氣 and Shen 神, or sometimes Heaven Tian, Earth Di and Man Ren) and lastly the Three gives birth to the 10,000 Things; which is all that exists in heaven and on earth.
Internal alchemy, also called spiritual alchemy, (nèi dān shù) is a term used for different esoteric disciplines focused on balancing internal and spiritual energies. In China, it is an important form of practice for most schools of Taoism.
Internal alchemy, like the more general alchemy from which it derived, focuses on transmuting energies and substances. The practices focus on restoring balance and elevating spiritual vitality.
The goals of internal alchemy are enlightenment, improved health, longevity and peacefulness. Practitioners often seek immortality or reunion with God or another divine source.
The energies and substances of the body are described in metaphor. Elements and metals and have all been used to classify and define characteristics of the human system. Internal alchemists map the body, noting which routes energy move through and which areas are associated with particular "elements".
Medicinal alchemy
In many cultures, notably those of the East, diseases and medical ailments were thought to be due to imbalance in the afflicted person's internal alchemy, or a weakness of one's life spirit.
One of many ancient Taoist practices was alchemy - the search for an elixir that would make a people immortal. Spiritual alchemy is a series of physical, mental, and spiritual disciplines intended to prolong the life of the body and create an immortal spiritual body that would survive after death.
In Inner Alchemy, the human body becomes a laboratory in which the Three Treasures of Jing, Chi, and Shen are cultivated for the purpose of improving physical, emotional and mental health, and ultimately merging with the Tao, i.e. becoming an Immortal. In China, it is an important form of practice for most schools of Taoism.
Jīng (精) is the Chinese word for "essence", specifically kidney essence. Along with qì and shén, it is considered one of the Three Treasures. Jīng is stored in the kidneys and is the most dense physical matter within the body (as opposed to shén which is the most volatile).
It is said to be the material basis for the physical body and is yīn in nature, which means it nourishes, fuels, and cools the body. Jīng is also believed by some to be the carrier of our heritage (similar to DNA).
Production of semen, in the man, and menstrual blood (or pregnancy), in the woman, are believed to place the biggest strains on jīng. Because of this, some even equate jīng with semen, but this is inaccurate; the jīng circulates through the 8 extraordinary vessels and creates marrow and semen, among other functions.
One is said to be born with a set amount of jīng (pre-natal jīng, also sometimes called yuan qi) and also can acquire jīng from food and various forms of stimulation (exercise, study, meditation.)
Theoretically, jīng is consumed continuously in life; by everyday stress, illness, substance abuse, sexual intemperance, etc. Pre-natal jīng by definition cannot be renewed, and it is said it is completely consumed upon dying.
So, this jīng is considered quite important for longevity in TCM. Many disciplines related to qìgōng are devoted to the replenishment of "lost" jīng by restoration of the post-natal jīng.
In particular, the internal martial arts (esp. Tai chi chuan) and the Circle Walking of Baguazhang may be used to preserve pre-natal jīng and build post-natal jīng - if performed correctly.
Commonplace in China is the sight of rénshēn on sale in herb shops, at a wide range of prices - Kung Fu classics fans may remember it used as a plot element at the start of Drunken Master 2. Rénshēn, particularly Korean and Chinese, is said to bolster the jīng and a common medicinal recipe is to add to porridge (of course congee in China) along with cinnamon, goji berries and ginger for a sweet, warming breakfast when the weather starts to turn cold in Autumn.
Yin and yang are thought to arise together from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and to continue moving in tandem until quiescence is reached again.
For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin-yang, thus, always has the following characteristics:
The ancient Chinese YIN-YANG scholars believed that three are two natural, complementary and contradictory forces in our universe. The scholars named them as YIN and YANG. YIN represents the female, negative, darkness, softness, moisture, night-time, even numbers and docile aspects of things.
YANG represents the male, positive, brightness, hardness, dryness, day-time. odd numbers and dominant aspects. YIN and YANG are continually in the state of flux and always looking for the BALANCE point. One moves , the other responses. Therefore, ancient scholars treated this natural phenomenon as a natural universal law.
These scholars also believed that our universe consisted of five basic elements, which are Metal, Water, Wood, Fire and Earth (Soil). Everything, including humans, in the universe (between Heaven and Earth) must have a relationship with these five elements. So they tried to apply the five elements not only to every physical thing in the world, but also to the Colors, Directions, Seasons and Sounds.