Qigong Martial Arts After Bodhidharma

Qigong (a.k.a. chi kung) martial arts continued to develop outside of the Shaolin Monastery even after Bodhidharma’s death.

While Buddhist monks went on to develop the Shaolin Wugong for which they eventually became famous, Taoists and secular practitioners applied qigong (a.k.a. chi kung) to other forms of internal arts called neigong.

Internal alchemy, a form of nei dan qigong, (see Qigong Martial Arts: Its Origins) that focused primarily on Taoist meditation, also flourished.

Manuals such as the Taixi Jinzhu (Commentary on Fetal Breathing) by Teacher Huan Zhen surfaced among the secular public.

This commentary introduced fetal breathing techniques that conserved the yuan chi (also phonetically spelled yuanqi, translated as primordial chi) and shen (spirit) for the purpose of attaining immortality.

Thus, qigong continued to develop unabated in the secular community outside monastic life. Neigong and health both saw practical qigong techniques being applied, as seen in the following examples of assorted well-known texts. I have categorized them according to the chronological dynastic periods in which they were written.

Tang Dynasty (618-907 A.D.):

• Huanzhen Xiansheng Funei Yuanqi Jue (Teacher Huanzhen’s Oral Transmission of Consuming Primordial Energy) – Covers fetal breathing techniques and the Liu Qi Jue (Six Therapeutic Breathing Techniques).
• Zhu Bing Yuan Hou Lun (Thesis on the Origins and Symptoms of Diseases) – Written by Chao Yuan-Fang, this collection lists 260 methods for stimulating qi circulation.
• Qian Jin Fang (Thousand Gold Prescriptions) – Completed around 652 AD by Sun Si-Mo, it describes a method for guiding qi and the therapeutic use of six healing sounds.
• Wai Tai Mi Yao (Important Secrets from the External Pavilion) – Written by Wang Tao (circa 752 AD), this text discusses qigong and herbal therapies for disorders related to qi circulation.
• Cunshen Lian Qi Ming (Concentrating the Spirit and Refining the Breath) – A guide by Sun Si-Mo focusing on breathing techniques, five steps to merging with the Dao, and seven advanced stages of cultivation.
• Huangting Dunjia Yuanshen Jing (Book of the Hidden Period and Causal Body of the Yellow Court) – Combines meditation, the Six Therapeutic Breaths, and Daoist rituals involving invocation and talismans. This practice reportedly continues today with intriguing results.

Song Dynasty (960-1279):

• Yang Sheng Jue (Nourishing Secrets) – A compilation of works from the Song, Jin, and Yuan Dynasties, written by multiple authors.
• Bichuan Zhengyang Zhenren Lingbao Bifa (The Secret Legacy of Master Zhenyang’s Sacred Jewel) – Attributed to Zhong Li-Quan or Yun Fang, this manual outlines three key stages: breath control and movement, qi circulation and meditation, and transfiguration.

Jin and Yuan Dynasties (1115-1368):

• Ru Men Shi Qin (The Confucian Perspective) – Written by Zhang Zi-He, this text prescribes qigong for external injuries such as sprains and cuts.
• Lan Shi Mi Cang (The Secret Library of the Orchid Room) – By Li Dong-Yuan, detailing qigong and herbal remedies for internal ailments.
• Ge Zhi Yu Lun (A Further Thesis on Complete Study) – By Zhu Dan-Xi, advocating for qigong as a method for treating disease.
• Zazhu Jie Jing (Various Shortcuts to the Dao) – A collection of qigong exercises with anatomical descriptions, including a guide to the Ba Duan Jin (Eight Pieces of Brocade).

Ming and Qing Dynasties (1368–1911 AD)

• Chen Xi-Yi Er-Shi-Si Qi Daoyin Tushi (Chen Xi-Yi’s Twenty-Four Daoyin Illustrations) – By Chen Xi-Yi or Tu-Nan, detailing twenty-four postures linked to seasonal divisions, qi circulation, the Five Elements, and yin-yang dynamics.

During the Ming and Qing Dynasties, many qigong texts were reinterpretations or commentaries on earlier works from the Han, Tang, Song, and Yuan periods. While qigong practices continued to flourish, their core principles and techniques remained largely unchanged.

Additionally, many of these texts used poetic or alchemical language, often intentionally cryptic to preserve secrecy, as these teachings were meant to be transmitted directly from master to disciple.

Further Developments in Qigong Martial Arts

During the Song Dynasty (960–1279 AD), Daoist master Zhang San-Feng developed Taijiquan, a well-known form of neigong. Since its creation on Wu Dang Mountain, this site has been regarded as the centre of Daoist internal arts.

In 1026, physician Wang Wei-Yi created the famous Brass Man of Acupuncture and authored Tong Ren Yu Xue Zhenjiu Tu (Illustrations of the Brass Man Acupuncture and Moxibustion). This work systematized acupuncture theory, detailing the twelve organs and their relationship to the twelve meridians. Brass models with acupuncture markings are still used in medical training today.

During the Southern Song Dynasty (1127–1279 AD), Marshal Yue Fei was credited with creating several internal martial arts, including:

• Ba Duan Jin (Eight Pieces of Brocade) – Though some historians suggest its origins may be linked to the Yi Jin Jing (Muscle/Tendon Changing Classic), most credit Yue Fei with its development.
• Xing Yi Quan (Shape-Intent Fist) – An internal martial art that emphasizes direct, powerful movements.
• Eagle Claw – A martial art known for its gripping techniques and joint locks.

During the late Ming Dynasty (circa 1640), Wang Zu-Yuan wrote Neigong Tu Shuo (Illustrated Explanation of Neigong), in which he described Shi-Er Duan Shi (Twelve Pieces of Brocade), a system that blended dynamic and stationary qigong. Another style, Huo Long Gong (Fire Dragon Qigong), also emerged around this time.

In the late Qing Dynasty (1644–1911), Dong Hai-Chuan developed Ba Gua Zhang (Eight Trigrams Palm), an internal martial art known for its circular movements and adaptability. Tibetan meditation and martial arts also gained popularity, influenced by the interests of the Imperial Court and high-ranking officials.

Qigong: Internal vs. External Arts

Qigong has been applied to both neigong (internal arts) and waigong (external arts). Today, it is more closely associated with internal systems such as Taijiquan and Xing Yi Quan, which focus on cultivating nei dan (internal elixir or energy).

By contrast, the Shaolin Temple remains the authority on waigong (external arts), emphasizingwai dan (external energy) through rigorous physical training.

That said, both internal and external martial arts ultimately cultivate qi energy—just through different approaches:

• Waigong styles (e.g., Shaolin Wugong) begin with wai dan qi (external energy training) and gradually incorporate nei dan qi (internal energy training).
• Neigong styles (e.g., Taijiquan) prioritize nei dan qi first but also include wai danqi training.

Regardless of the approach, the goal remains the same: to develop and refine qi energy for health, longevity, and martial proficiency