Qigong is a form of therapy within traditional Chinese medicine (TCM) that dates back to the 6^th century BC. Its roots lie in the conceptual worlds of Taoism and Buddhism. For many centuries special exercises, that have collectively come to be called “Qigong”, were practiced by Monks who lived secludedly in Chinese mountain regions and searched for methods to prolong life. Many of these exercises were previously “secret knowledge” that was passed on strictly within families. It was not until the 20^th century that this form of constitutional exercise spread into the public domain.

Qigong is a composite of the syllables Qi – “vital energy” and Gong – “work, effort”. However, the direct translation of the word Qi is insufficient to convey the full native meaning of this Chinese word. Qi stands for an extremely important aspect of TCM that transcends our (western) understanding of energy. It refers to a universal power without which life would not be possible. In Chinese culture the existence of the world, nature and consequently man is dependent on this “vital energy” and its sufficient availability and unrestricted flow. Thus, good health critically depends on a sufficient amount of Qi being available in the body, all organs, muscles, joints and the body’s surface and on the Qi being able to circulate naturally without constraint.

Illnesses are often caused by disturbances in the free flow of Qi. These disturbances usually occur as a result of muscle hardening/tension, malposition, improper work-load/stress on muscles. The hectic nature of contemporary life is especially conducive to the emergence of Qi blockades. This form of “working with Qi” is thus a great way to counterbalance the stress burden and to treat pains within the locomotor system. Chinese hospitals often use certain types of Qigong as a complementary therapy to treat serious chronic illnesses.

Qigong encompasses physical exercises (movement) as well as resting exercises. The latter (Jinggong) are forms of meditation – primarily focusing on mind and soul. These exercises can be done sitting or lying down and are thus suitable for physically debilitated people. Ostensibly, the exercises exude calmness, but on the inside, the exercising person is fully devoted to the movement and flow of Qi. The physical exercises (Donggong) comprise gentle and soft motion sequences that are completed in a state of harmony of the soul, mind and breathing.

In its broadest sense, Taiji Quan is a subset of the physical exercises of Qigong. Traditionally, however, Taiji is primarily a combative expression. It was initially developed as an esoteric familial form of exercise in the 17^th century from martial arts that were practiced at the time. Around 300 years later, during the Chinese cultural revolution, Taiji reached the mainstream in its simplified and shortened “<st1:city w:st="on"><st1:place w:st="on">Beijing</st1:place></st1:city>” form.

The defining element of Taiji is the interaction of the two polar powers: Yin and Yang. The harmonic interchange of inhaling – exhaling, tension – relaxation, forwards – backwards, high – low mirrors the constant changes that nature undergoes. The Chinese word “TAI” originally stood for the uppermost beam in a house. Its modern translation is: the highest thing, the outermost thing. “JI” stands for absoluteness, “Quan” stands for the fist. Taiji practitioners learn a precisely predefined sequence of movements (the <st1:city w:st="on"><st1:place w:st="on">Beijing</st1:place></st1:city> form consists of 24 movements, other forms, some including weapons, are longer). They concentrate on the interaction of arms, legs, torso, head, eyes. Thus, Taiji stimulates retentiveness and memory as well as the practitioner’s general spiritual level allowing him/her to “let go”, to forget his/her everyday problems. This aspect of Taiji – the harmony of body and soul – can be seen as an expression of the indivisible wholeness of man.

There is one overarching prerequisite that needs to be fulfilled, whichever form of “working with Qi” one decides to pursue. Practitioners of Qigong and Taiji must relinquish the acquired thought patterns related to “striving for perfection”. The aim is neither to learn a movement pattern as quickly as possible in order to move on to the next one immediately, nor to consume as many types of Qigong or Taiji as possible. The real aim is to recognise and perceive oneself, keeping in mind the old and very valid Chinese proverb: the journey is its own reward. Those that have put themselves on the journey of training patiently with enthusiasm and curiosity and, with the help of regular practice, have started to perceive their undivided self again have already reached their goal.