An open sketchbook of ink-drawn qigong postures beside a sage-green handbook, a brush, an ink stone and a cup of tea

Health Qigong: how China’s standard forms were made

ByRaymond Hackland

Evidence label: Tradition only This is a history article. It rests mainly on official Chinese sources: the sport administration, its Health Qigong Management Center, the Chinese Health Qigong Association and the compilers themselves. They tell the story from the inside. Where a statement is an official account or a compiler’s own account, we say so.

Author: Raymond Hackland · Last reviewed: 21 October 2026 · Reading time: about 14 minutes

In short

What this is: How China’s sport administration created “Health Qigong” (健身气功, jiànshēn qìgōng) after 1999. It covers who compiled the first four standard forms in 2001–2003, what they kept from old sources and what they designed new, the forms that followed, and how the forms spread abroad. It is part of our Qigong series, after What is Qigong? An introduction and The making of modern Qigong: Liu Guizhen, Tangshan and Beidaihe, which cover the longer history.

What the evidence says: The main dates and steps are well documented in official notices and news reports. Most detail about how the forms were compiled comes from the compilers and the bodies that promote the forms. We found no independent scholarly history of the compilation itself.

What it means for your practice: A Health Qigong form is a carefully researched modern version, built from old sources by teams of experts and tested on volunteers. It is not an ancient form handed down unchanged, and it is not a master’s personal method. Knowing this helps you read claims about “the original” form with care.

What tradition says

Label for this section: 📜 Documented history, unless marked otherwise.

After 1999: why a sport body stepped in

The background is the end of the “Qigong boom” of the 1980s and 1990s, described in our article What is Qigong? An introduction and in a planned article of this series, Qigong fever: the boom of the 1980s and 1990s and how it ended. The historian David Ownby writes that a large protest by Falun Gong followers outside the Party headquarters in Beijing on 25 April 1999 marked the end of the boom, and that the movement was then banned [2]. David Palmer’s history of the Qigong movement, Qigong Fever, covers the same events in its chapter on Falun Gong’s confrontation with the Party and in its epilogue on the collapse of the Qigong movement [29].

Four months later the state set new rules for all Qigong. In August 1999 the General Administration of Sport, the Ministry of Civil Affairs and the Ministry of Public Security issued an opinion, which the State Council’s General Office passed on to all provinces on 29 August 1999 [1]. It already uses the term jianshen Qigong, “Health Qigong”. It complains that some groups had used Qigong to spread “ignorance and superstition”, to practise medicine illegally and to make money by fraud. It then sets the rules [1]:

  • Qigong must not “deify the creators of methods” (神化功法创编人).
  • No associations may be formed along the lines of a particular method.
  • Practice must be “small-scale, dispersed, local, nearby and voluntary”.
  • Mass events such as lectures where a master was said to transmit qi to the audience (带功报告) are banned.

All translations from Chinese in this article are our own.

On 5 June 2001 the General Administration of Sport founded its Health Qigong Management Center [3]. According to a retrospective by Lü Shiming, republished by the sport administration in 2021, the Center’s survey found that people were keen to practise Qigong. But it also found “more than 600 kinds” of Qigong in circulation, of very uneven quality, and ordinary practitioners had no way to tell them apart [3]. The Center’s answer was to “dig out and organise traditional methods” and compile new forms that would be “scientific, safe and effective” [3].

2001–2003: how the first four forms were compiled

The four forms were Yi Jin Jing (易筋经, “Sinew-Changing Classic”), Wu Qin Xi (五禽戏, “Five Animals’ Play”), Liu Zi Jue (六字诀, “Six-Character Formula”) and Ba Duan Jin (八段锦, “Eight-Section Brocade”) [3].

Who compiled them. The work was organised by the Health Qigong Management Center of the General Administration of Sport [3, 4, 6, 7]. According to a news report of November 2002, it was run as a set of research projects. Sport universities, Chinese-medicine colleges and research institutes could bid for them. The projects went to five institutions [4]:

  • Beijing Sport University
  • Shanghai University of Sport (上海体育学院)
  • Wuhan Sports University (武汉体育学院)
  • Xiyuan Hospital of the China Academy of Traditional Chinese Medicine (中国中医研究院西苑医院)
  • Capital University of Physical Education and Sports (首都体育学院)

A 2009 notice from the Center names the leader of each form’s compilation team [5]:

  • Ba Duan Jin: Professor Yang Bailong, Beijing Sport University
  • Wu Qin Xi: Professor Yu Dinghai, Shanghai University of Sport
  • Yi Jin Jing: Professor Shi Aiqiao, Wuhan Sports University
  • Liu Zi Jue: Zhang Mingliang, described in the notice as executive editor of the magazine Jianshen Qigong (Health Qigong)

The sources we found do not say which of the five institutions hosted the Liu Zi Jue team.

The Chinese Health Qigong Association did not compile the forms. It was founded in May 2004, after they were finished. The Xinhua report on its founding says that the Management Center “organised the compilation” of the four forms [7].

How they worked. The 2002 report describes a year of literature research, collecting similar traditional methods, revising, group viewings and trials among ordinary practitioners [4]. The Ba Duan Jin team, for example, formed at the end of 2001. Lü Shiming lists its members as Yang Bailong, Liu Yuping, Wang Anli, Zhou Xiaoqing, Huang Tiejun and Zeng Yungui. He writes that they collected versions from different periods and talked with folk practitioners. They then “re-arranged” the traditional form and kept revising it in trials [3]. The stated standard for the result was to “take the essence and discard the dross, inherit the tradition and bring forth the new” [3].

Timeline. Each step below comes from the source given.

  • End of 2001: work begins [3, 4].
  • November 2002: the four forms pass an expert review in Beijing [4].
  • July 2003: the Ba Duan Jin book is published by People’s Sports Publishing House [3].
  • August 2003: the first training course for instructors of the four forms is held in Beijing [3].
  • October 2003: a national conference in Beijing launches the trial promotion of the four forms [3].
  • January 2004: the Center announces that all four books are out. Together they run to more than 200,000 characters and over 380 photos [6].

Official texts since then say the General Administration of Sport “issued” the four forms in 2003 [8].

What was kept and what was new

Label: 📜 Documented history (the compilers’ and promoting bodies’ own accounts) · 🔵 Tradition only (the legends and theories they cite).

The compilers describe every form as a mix of the two. The 2002 report says the movements were all drawn from historical texts and refined with the best of modern lineages [4]. Form by form, according to their own accounts:

Wu Qin Xi. The team’s leader Yu Dinghai and his co-author Cui Yongsheng describe the work in detail [5, 15]:

  • They read more than 50 texts and collected more than 20 recorded versions.
  • They visited Bozhou in Anhui, the hometown of the physician Hua Tuo, to whom the five animals are traditionally attributed.
  • They held a meeting at Shanghai University of Sport with representatives of five Wu Qin Xi lineages.

What they kept:

  • The order of the animals (tiger, deer, bear, ape, bird), from Hua Tuo’s biography in the 3rd-century Sanguozhi (Records of the Three Kingdoms).
  • The number of movements: ten, two per animal, following the earliest surviving description in the Yangxing yanming lu [14, 15].

The movements themselves were drawn mainly from that text, from later illustrated books and from the Han-dynasty Mawangdui Daoyin tu [15]. What was new [14, 15]:

  • An opening and a closing movement.
  • A design that pays attention to modern ideas of body mechanics and appearance.
  • A form that is symmetrical left and right and suitable for practising in public groups.

Yu and Cui call this the first time in history that a sport authority had organised the compilation of Qigong forms and promoted them in an organised way [15].

Ba Duan Jin. Old texts know a seated and a standing Ba Duan Jin. The Health Qigong form takes the standing version as its model [16]. The name is first recorded in the Song dynasty, in Hong Mai’s Yijian zhi, in a story set in 1117. The now-familiar eight lines of verse, each seven characters long, appear with pictures in a late-Qing book [16]. The new form keeps those seven-character movement names [17], with small changes. Comparing the two lists shows that the last three movements come in a different order, so that “Seven bounces on the back of the heels” now closes the form [16, 17]. What changed was the arrangement and detail of the movements, which the team “re-arranged” and refined in trials [3]. The Association’s own history admits that “who created Ba Duan Jin, and when, is still undecided” [16].

Yi Jin Jing. The Health Qigong form “inherits the essentials of the traditional twelve postures of Yi Jin Jing” [18]. It keeps the traditional names, such as “Wei Tuo presents the pestle” and “Nine ghosts draw the sabre” [18]. It adds a particular emphasis on turning and bending the spine, and a few movements are accompanied by sound [18].

The official history says that most texts credit the Indian monk Bodhidharma, and that Shaolin monks adapted the method between the Tang and Song dynasties [18]. Scholars see it differently. Summarising the historian Meir Shahar, Elisabeth Hsu and Chee Han Lim date the Yijin jing text to 1624. They report that the text came with two prefaces, signed with the names of two famous generals, one of them tracing the method to Bodhidharma, and that scholars already recognised both prefaces as forgeries from their anachronisms [20].

Both sides point to a 19th-century illustrated manual, the Neigong tushuo. The official history calls it the earliest surviving source of the twelve postures and dates it to 1858 [18]. That is the year of Pan Wei’s original compilation, which appeared under another title (Weisheng yaoshu); Wang Zuyuan reissued the same material as the Neigong tushuo in 1881 [18, 32]. Hsu and Lim, who cite an 1882 edition, say the Health Qigong version follows the twelve postures as published there [20]. Our planned article on Yi Jin Jing will look at this in detail.

Liu Zi Jue. The Association’s account names the questions that were still open when work began [19]:

  • how two of the characters should be pronounced
  • the mouth shapes
  • whether to breathe out with or without sound
  • which sound goes with which organ
  • the order of the sounds

The team consulted experts in historical phonology. For the hardest character, 呬, it settled on si [19]. It then chose:

  • a set of organ pairings
  • the order of the five phases’ “generating” cycle, starting with xu
  • the overall rule of “breathing out without sound”, with voicing allowed for beginners [19]

Before the Ming dynasty the sources record no movements for Liu Zi Jue; it was essentially a breathing method. Ming texts add only brief single postures, and no movement form of its own had developed. So the team designed new accompanying movements, following principles it set out in advance [19]. Our article Liu Zi Jue: where the Six Healing Sounds come from explains where the older pairings and orders came from.

Not the Qigong of the boom

Several features set Health Qigong apart from the Qigong of the 1980s and 1990s. Each comes from the rules or the compilers’ own descriptions:

  • A sport, not a therapy or a science of the paranormal. Health Qigong is defined as a “national traditional sport”. It combines body movement, breathing and mental regulation, and its stated aim is better physical and mental health [13]. The sport administration lists it as its 62nd sport [11].
  • Teams, not masters. The forms were compiled by research teams and reviewed by experts [4]. Yu and Cui contrast this “collective wisdom” with older forms that grew from one person’s experience [15]. The 1999 rules forbid deifying the creators of methods [1]. The current rules (2024) forbid names of forms or practice groups that use religious terms or a person’s name. Approved forms are called “Health Qigong · [name of the form]” [13].
  • Approved forms only. To be approved, a form has to go through an official review that includes a research report [13]. Registered practice groups and events may only use approved forms [13]. In 2020 the Center published a list of officially promoted forms. It explicitly warned against self-styled “Qigong masters” who promise to dispel misfortune and illness [11].
  • Small and local. From 1999, practice was to be small and local. Events where a master transmitted qi to an audience were banned [1].

Some things carry over from the 1950s, as our article The making of modern Qigong: Liu Guizhen, Tangshan and Beidaihe shows. These include selecting and reworking older practices, removing what was seen as superstition, and describing the result in modern scientific and medical language. In Lü’s words, the aim was to “discard the dross” [3].

The later forms

2009/2010: five more forms followed:

  • Taiji yangsheng zhang (太极养生杖, taiji staff)
  • Daoyin yangsheng gong shi’er fa (导引养生功十二法, twelve daoyin exercises)
  • Shi’er duan jin (十二段锦, twelve-section brocade)
  • Mawangdui daoyin shu (马王堆导引术, Mawangdui daoyin exercises)
  • Dawu (大舞, “great dance”)

In May 2009 the Center reported that Beijing Sport University, Tsinghua University, Shanghai University of Sport and Wuhan Sports University were compiling them as research projects of the General Administration of Sport [9]. National training courses for them began in 2010 [10]. In 2017 shorter competition versions of the five forms appeared [10].

2020: the Center’s list of officially promoted forms added Ming mu gong (明目功, eye exercises, in youth and adult versions) and a school version of Wu Qin Xi [11].

2026: an updated list added Wuzang yangsheng zhuang (五脏养生桩) and Ershisi jieqi yangsheng gong (二十四节气养生功), plus competition versions of the four 2003 forms. That makes 13 forms for general practice and 4 for competition, 17 in total [12].

Not to be confused. Zhang Guangde has written on the Center’s website about his work compiling, practising and teaching one of the 2009 forms, the Twelve Daoyin Exercises [21]. He is also known for his own Daoyin Yangsheng Gong system. One routine of that system, Shujin Zhuanggu Gong (疏筋壮骨功, “Muscle and Bone”), has been published in English as Eight Movements to Make the Tendons and Muscles Supple, Strengthen the Bones [22, 30]. Shujin Zhuanggu Gong is not one of the Health Qigong forms on the 2020 or 2026 lists [11, 12]. It is also not the same as Yi Jin Jing: the Health Qigong Yi Jin Jing is a separate form, compiled by the Wuhan team, with the twelve traditional postures [5, 18].

International spread

The forms were promoted abroad soon after launch. In May 2005 a delegation of the Chinese Health Qigong Association came to Germany to present the four forms. In an interview with the Taijiquan & Qigong Journal it explained how strictly Qigong was now regulated in China: teachers were registered and checked [25].

In September 2011, at the IOC’s 14th World Conference on Sport for All in Beijing, the IOC gave the Health Qigong Management Center and the Chinese Health Qigong Association its Sport for All award for “development and promotion” [24, 31]. On 21 September 2012 the International Health Qigong Federation was founded in Hangzhou, with headquarters in Beijing [23, 24]. The founding meeting brought together 86 delegates from 52 organisations in 33 countries and regions [23]. According to the Association’s report, Health Qigong was then being promoted in 36 countries and regions, which had 56 Health Qigong organisations [23]. Lü Shiming (2021) gives the Federation 105 member organisations in 54 countries and regions; for China in 2018 he gives 35,314 registered practice sites with 4,992,715 practitioners [3]. These are the promoting bodies’ own figures.

A note on sources and dates

Official sources give 2003 for the “issue” of the first four forms, but the books appeared between July 2003 and January 2004 [3, 6]. For the later forms they give 2009, when the forms were compiled [8, 9]; national courses began in 2010 [10]. The 2002 news report and the 2009 notice name the institutions and the team leaders; a full list of every team member is published only for Ba Duan Jin [3, 4, 5].

What science says

Label for this section: 🟡 Early evidence (research on the forms) · 📜 Documented history (how the forms were tested).

The compilers’ own tests. The teams tried their drafts out on volunteers:

  • Wu Qin Xi: the team ran six teaching sites in Wuxi, Shanghai and elsewhere and followed 323 middle-aged and older people through three months of practice. It reported changes in some physiological and psychological measurements [15]. The account mentions no comparison group. On the ladder in our article Study types explained (coming soon), that makes it a before-and-after observation, not a controlled trial.
  • Liu Zi Jue: the team compared voiced with silent exhalation, and practice with and without movements, using the hu sound and grip strength as a measure. Neither comparison showed a statistically significant difference, although the averages were higher with sound and with movement [19].

These tests were part of developing the forms, not independent evaluations.

Who funds the research. From the start, the Center itself commissioned research on its forms. Its 2003 call included the evaluation of practice effects [26]. That is normal for a sport body, but it is worth knowing when you read the research.

What the research shows so far. Much of today’s research on Qigong uses these standard forms. Clinical research on Liu Zi Jue is mostly small trials in people with chronic lung disease. A 2020 review included 14 such trials with usual care as the control, and its authors point to methodological bias and the placebo effect as reasons why further research is needed [28]. Our article Qigong and tai chi: what systematic reviews say summarises the wider research.

Does a standard form make research easier? In principle yes, because it gives researchers a shared reference. In practice, a 2015 review of Ba Duan Jin studies found that there was no uniform way of practising it, and that most research reports described the movements only incompletely [27]. A study that just says “Ba Duan Jin” may not tell you which form was tested.

If you have a health condition, please start with Who should be careful with breathing practices.

Where popular claims go beyond the evidence

Label for this section: 🟠 Speculative.

“The Health Qigong forms are the original ancient forms.” They are modern compilations from 2001 onwards, built from old sources plus newly designed elements [3, 4, 14–19]. Wu Qin Xi gained an opening and a closing; Liu Zi Jue gained new movements; Ba Duan Jin was “re-arranged”.

“This is Hua Tuo’s (or Bodhidharma’s) own form.” These are traditional attributions. Even the official histories say the movements of Hua Tuo’s Wu Qin Xi cannot be traced, and that the creator of Ba Duan Jin is unknown [14, 16]. Historians, as summarised by Hsu and Lim, date the Yi Jin Jing text to 1624, and report that scholars already recognised the preface tying it to Bodhidharma as a forgery [20].

“The Chinese Health Qigong Association created the forms in 2003.” The forms were compiled under the Health Qigong Management Center of the General Administration of Sport. The Association was founded in 2004 and has promoted them since [7].

“Shujin Zhuanggu Gong is another name for Yi Jin Jing.” They are two separate forms. Shujin Zhuanggu Gong belongs to Zhang Guangde’s Daoyin Yangsheng Gong system [22, 30]; the Health Qigong Yi Jin Jing is a separate form with the twelve traditional postures [18].

“Officially approved means proven to work.” Approval is a decision by a sport body. The applicant has to submit its own research report and data on fitness effects [13], but this is not an independent clinical evaluation. Official descriptions of the forms often state health effects. Those are the promoters’ claims. The research itself is mostly early [27, 28].

How this relates to the Six Healing Sounds, Qigong and neigong

Label for this section: 🔵 Tradition only (traditional theory) · 📜 Documented history.

Liu Zi Jue is one of the four original Health Qigong forms, and its 2003 version is the standard reference today. It is a good example of what the compilers did. They kept the six sounds and the long tradition of pairing them with organs. They made choices where the tradition disagreed. And they added movements that the older breathing method did not have [19]. The organ pairings and the five-phase order are traditional theory, not anatomy; our article Liu Zi Jue: where the Six Healing Sounds come from shows how they changed over the centuries.

How I relate to these forms. I learned the other forms I practise from my teacher Bob Lowey, who studied with Professor Zhang Guangde. With Bob I studied the standardised Health Qigong Wu Qin Xi and several routines from Zhang Guangde’s Daoyin Yangsheng Gong, including Shujin Zhuanggu Gong, a separate form from Yi Jin Jing. The Six Healing Sounds form I share is my own; it doesn’t come from Bob. It is inspired by Liu Zi Jue but is not the Health Qigong form. It brings together breath, gentle movement, voiced sound and Solfeggio tones, and the order of the immersion days follows my own sequence, which differs from the standard 2003 form. The music I use, including the Solfeggio tones, is not part of any Health Qigong form. The health claims made for those tones are 🟠 Speculative; see our article Solfeggio frequencies: where they come from and what the evidence says. All of this describes how I share the practice, not a rule of the tradition or of the standard form.

Resonance Heritage Qi is a personal, music-assisted practice inspired by Liu Zi Jue: connected to it, not a replacement for the traditional form or for study with a teacher of that tradition. If you want to learn a Health Qigong form properly, look for a qualified teacher of that form.

Where this journey goes next. Planned articles in this series:

  • Qigong fever: the boom of the 1980s and 1990s and how it ended
  • Baduanjin, the Eight-Section Brocade: the history of a form
  • Wuqinxi, the Five Animals’ Play: from legend to the 2003 form
  • Yijinjing, the Sinew-Changing Classic: texts, legends and the modern set
  • The Six Roots of Qigong
  • Learning Qigong today: how to choose a form, a teacher and trustworthy information

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Sources

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  22. Daoyin Yangsheng Gong Society UK. Document Archive (book list, including Eight Movements to Make the Tendons and Muscles Supple, Strengthen the Bones, on Shujin Zhuanggu Gong 1, Singing Dragon, ISBN 978-1-84819-252-2), accessed 20 October 2026. https://dyysg.org.uk/docs.php
  23. Chinese Health Qigong Association, 2012. Report on the founding meeting of the International Health Qigong Federation, Hangzhou, 21 September 2012. Republished by the Health Qigong Management Center, 25 September 2012. https://www.sport.gov.cn/qgzx/n5401/c666512/content.html
  24. Fu Wei 傅玮, 2012. 国际健身气功联合会成立大会在杭州召开 (Founding meeting of the International Health Qigong Federation held in Hangzhou). General Administration of Sport of China, 24 September 2012. https://www.sport.gov.cn/n315/n20066836/c20717688/content.html
  25. Taijiquan & Qigong Journal 3/2005 (issue 21). Table of contents with summary of the interview “Ordnung muss sein!? – Zur aktuellen Situation des Qigong in China”, accessed 20 October 2026. https://tqj.de/alle/alle-tqjs-2000-2009/tqj-32005/
  26. Health Qigong Management Center, 2004. 2003年度健身气功科研课题指南及承担单位 (2003 Health Qigong research topics and institutions), published 6 April 2004. https://www.sport.gov.cn/qgzx/n5401/c666477/content.html
  27. Antonishen K, 2015. Exercise mode heterogeneity among reported studies of the qigong practice Baduanjin. Journal of Bodywork and Movement Therapies 19(2):278–283. https://doi.org/10.1016/j.jbmt.2014.05.013
  28. Xiao L, Duan H, Li P, et al., 2020. A systematic review and meta-analysis of Liuzijue in stable patients with chronic obstructive pulmonary disease. BMC Complementary Medicine and Therapies 20:308. https://doi.org/10.1186/s12906-020-03104-1
  29. Palmer DA, 2007. Qigong Fever: Body, Science, and Utopia in China. New York: Columbia University Press. Chapter 9, “Falungong Challenges the CCP”, and Epilogue, “The Collapse of the Qigong Movement”.
  30. Zhang Guangde, 2015. Eight Movements to Make the Tendons and Muscles Supple, Strengthen the Bones: Shu Jin Zhuang Gu Gong, 1st Form. Translated by Zhu Mian Sheng and Mark Atkinson; commentary by André Perret. London and Philadelphia: Singing Dragon. ISBN 978-1-84819-252-2.
  31. International Olympic Committee, 2011. 14th Sport for All Conference kicks off in Beijing (IOC news, 21 September 2011). Republished by the Chinese Olympic Committee, 22 September 2011. https://en.olympic.cn/sport_for/sport_for_all/2011-09-22/467828.html
  32. Chinese Civilisation Centre (中国文化研究院), Hong Kong. 十二段锦如何坐着养生？ (Shi’er duan jin: how is it practised seated?). 灿烂的中国文明 (China Five Thousand Years), accessed 20 October 2026. https://chiculture.org.hk/sc/china-five-thousand-years/2274

Source quality note:

  • [1] and [13] are official regulations. [3]–[12], [21], [23], [24] and [26] are published or republished by the General Administration of Sport or its Health Qigong Management Center, or are Chinese news reports. [14]–[19] are written by the Chinese Health Qigong Association, by the compilers themselves ([15] is co-written by the Wu Qin Xi team leader) or by other authors published by the Center. All of these give an official, insider view of the history: good for dates, names and stated aims, not independent assessments.
  • We found no independent peer-reviewed history of how the forms were compiled. [2] is a reference article by a historian of the qigong movement. [20] is a scholarly preprint, not peer-reviewed, which we use for the historians’ view of the Yi Jin Jing text; we have not read Shahar’s book ourselves. [22] is a practitioners’ society’s book list, used only to show that Shujin Zhuanggu Gong is published as part of Zhang Guangde’s system. [25] is a magazine’s summary of an interview. [29] is an academic history of the qigong movement, cited alongside [2] for the Falun Gong context, by chapter only (we have not checked page numbers). [30] is Zhang Guangde’s own book on Shujin Zhuanggu Gong; its bibliographic details were checked against the Library of Congress record. [31] is the IOC’s own news item on the 2011 award, read in the Chinese Olympic Committee’s republication (the IOC’s page did not load for us). [32] is an educational site of a Hong Kong cultural foundation with no official status, used only for the publication history of Pan Wei’s book and its 1881 reissue.
  • [27] and [28] are peer-reviewed and were checked in PubMed. The compilers’ own tests described in [15] and [19] are reported only in those articles, and we could not find them as peer-reviewed studies.
  • All Chinese sources were read in the original on the pages linked; the translations are our own working translations. The section on my own practice draws on the main site’s Forms, Immersions and Science of Sound sections.

Disclaimer

This article is for general education only. It is not medical advice and does not replace diagnosis or treatment by a doctor or other qualified health professional. Qigong and the Six Healing Sounds are traditional practices; we make no claims that they cure, treat or prevent any illness. If you have a health condition, are pregnant, or are unsure whether a practice suits you, please talk to your doctor first.

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