In this section: A brief history · The fundamentals · Protocol · Principles · Meditation
The notion of "inner pacification through Qi harmonisation" at the origin of Freechi was already present during the Warring States period (475–221 BCE) through Taoist currents and martial traditions associated with elite castes who dedicated their lives to wisdom and pacifist combat.
During the Warring States period (475–221 BCE), ancient forms of meditative and martial practices were already widely developed in China, although Tai Chi as we know it today was codified much later under that name during the Ming dynasty (1368–1644). Among the ancient disciplines from which it draws its sources, the texts mention:
These influences were gradually integrated into Chinese internal martial arts and evolved into what we know today as Tai Chi or Tuishou.
Some fundamental principles of the practices of this era:
Freechi is inspired by descriptions in certain ancient texts of paired meditation practices by "warrior-philosopher princes". These texts date from periods when philosophical schools were prolific and the practice of internal arts highly developed, even considered sacred. Disciplines were not yet codified and restricted — on the contrary, they allowed many exploratory connections between philosophies and currents of practice. References can be found in the following writings:
Traces of paired meditation can be found in the following ancient practices:
The term Neijing (内经) literally means "Inner Classic". It is a theoretical corpus describing the energetic principles of the human body and of nature. It refers primarily to ancient texts on medicine, internal energy, and Chinese cosmology.
One key reference is the "Huangdi Neijing" (黄帝内经) — the Yellow Emperor's Inner Classic, a foundational text of Chinese medicine written around the 2nd century BCE. It explains the principles of Qi circulation, meridians, Yin-Yang, and the Five Elements. It does not describe specific practical exercises like Neigong, but provides the energetic theory underlying health practices and internal arts. It is often used as the theoretical basis in acupuncture, Qi Gong, and Tai Chi.
Neigong (内功) literally means "Inner Work" — applying the principles of the Neijing. It refers to a physical and energetic practice aimed at cultivating internal energy and mastery of Qi.
A bodily and breathing practice rooted in Neijing medicine, it strengthens Qi circulation and Yin-Yang balance. Used in internal martial arts (Neijia, 内家), it is central to styles such as Tai Chi, Xingyi and Bagua, where it develops internal power.
Examples of Neigong practices:
Zhuangzi, "Supreme Joy" (庄子 - 《至乐》): ~ One who follows the other's breath without constraining or anticipating it will find harmony in the Dao.
Sun Tzu, "The Art of War" (孙子兵法): ~ The good general perceives subtle changes before they even manifest.
Principle: Take a stable position and establish light contact with the partner (hands, arms, or back). The goal is to sense the other's Qi flows, refining subtle perception of energetic circulation.
Practice: One partner initiates a light movement (e.g. pressure or rotation), and the other must sense and accompany it without breaking the connection.
Laozi, "Dao De Jing" (道德经, ch. 42): "From One comes Two, from Two comes Three, and from Three come all things. All beings carry Yin on their back and embrace Yang in their arms; they receive their harmony from the median breath."
Huangdi Neijing (黄帝内经, ~2nd century BCE): ~ When two breaths accord, Qi flows unimpeded and illness cannot take hold.
Principle: Synchronise breathing with a partner to harmonise energetic flows. This practice develops fine sensitivity to the other's internal state.
Practice: Seated face to face, both practitioners adopt a slow, deep breathing rhythm, gradually aligning to the same frequency. Slow movements are then introduced to verify whether breath harmonisation affects fluidity of movement.
Liezi (列子, "The True Man"): ~ The great warrior does not fight — he dances with the force opposed to him and welcomes it into his emptiness.
Huangdi Sijing (黄帝四经, strategic text attributed to the Yellow Emperor): ~ When the opponent pushes, welcome him into your emptiness. When the opponent retreats, accompany his return to himself.
Principle: Develop an energy exchange in pushing hands — not for domination, but to refine the connection between Yin and Yang in movement.
Practice: Partners begin standing, hands in soft contact. One applies slow, continuous pressure; the other absorbs and redirects without interrupting the flow. The intention is not to push back but to "dance" with the other's energy while remaining rooted.
Dao Yin Tu (导引图, Mawangdui manuscript, ~168 BCE): ~ The universe is a great circle. One who understands circular movement knows no stopping.
Sun Tzu, "The Art of War" (ch. 6): ~ Perfect movement is that of water: it forces nothing, yet penetrates everything.
Principle: Develop Qi perception through continuous circular duo movement.
Practice: Standing face to face, partners place their hands on each other's forearms. They begin slow, fluid circles, maintaining equal pressure and synchronising their intention. The goal is to avoid all rigidity and maintain a constant flow — like a rotating sphere of energy.
Zhuangzi, "The True Men" (真人): ~ Two sages meditating together become one body, one breath, one mind.
Huangdi Neijing (黄帝内经, "Suwen" ch. 8): ~ The heart of a tranquil man accords with another's, and their Qi follows the same path.
Principle: Meditate face to face to synchronise streams of consciousness and refine mutual Qi perception.
Practice: Partners adopt the seated lotus or half-lotus posture. They fix a point between them, or close their eyes and synchronise their breathing. At times, one initiates a slight swaying movement or deeper breath to see if the other can naturally follow without words.
Next step: now that you know the foundations — try The Game, the standing two-partner practice.