Qi Kong (QiGong)

Qi Kong (QiGong) is a mind/body approach to health enhancement, illness prevention and treatment and spiritual development. The inseparability of the body, mind and spirit is integral to the theory and practice of Qi Kong (QiGong) and Traditional Chinese Medicine(TCM), of which Qi Kong (QiGong) is one aspect. An ancient practice of exercise and meditation, Qi Kong (QiGong) was first introduced to the scientific and academic communities in the U.S. by the research of Dr.Martin Lee at Stanford University in 1981.(Acupuncture, a more familiar branch of TCM, had been legalized in California in 1975.)
Qi Kong (QiGong), most simply translated as “energy work,” is a combination of two words:
Qi is vital energy, the breath of life that pervades the universe and “creates and animates material and spiritual being.” (Cohen, 1996:11) Chinese culture and medicine define many types of qi. In current western terms, the qi in the body is comparable to the bioelectrical or human biomagnetic field, energy essential to life. Qi is often translated as breath, one source of qi.

Gong means cultivation or discipline as applied to a self-development practice or art. The sensibility brought to this work is one of humility and patience, a love of and commitment to the long road to mastery.

The word “Qi Kong (QiGong)” as it is used today to refer to the gentle movement forms practiced by an estimated eighty million people throughout China each day, first came into usa in the 1930’s, and became a household word during the 70’s and 80’s. Prior to this time, since at least the fourth century BCE, Qi Kong (QiGong) was known as Dao Yin, “guiding and pulling” (the mind guides the energy/qi); or Bao Jian (Bao “hold,” Jian “health”) or “health protecting exercises.”

The aim of the Qi Kong (QiGong) practitioner is to accumulate, circulate, guide, refine and balance qi in the body through methods of movement, respiration, posture, meditation, self-massage, sound intention and image. Qi Kong (QiGong) and other techniques of Chinese medicine including acupuncture, herbal and dietary therapy, moxibustion and massage share the goal of strengthening, storing, and balancing qi as well as clearing obstructions to its free flow through the meridians (conduits or channels) to evoke the healing capacity of the body. The blockage, excess or deficiency of qi is understood to precede illness and organ dysfunction according to Chinese medicine.

Hundreds of forms of Qi Kong (QiGong) have been developed under the categories of Taoist and Buddhist Qi Kong (QiGong), medical Qi Kong (QiGong) and Qi Kong (QiGong) as a martial art. There are Qi Kong (QiGong) sexual practices, “the art of internally strengthening sexual energy and finding greater harmony with one’s partner.” (Cohen, 1997:49-51) In this thesis my focus will be on medical Qi Kong (QiGong) as a self-care practice which may be of either Taoist or Buddhist origin, yet both follow the TCM energetic model of the body, and all forms have in common the regulation of the mind, breath and body mechanics/posture. There are both still and moving forms of Qi Kong (QiGong). Moving forms include individual exercises, walking techniques or choreographed series of movements. Still Qi Kong (QiGong) is done either sitting, standing or lying down.

Within medical Qi Kong (QiGong) there are internal and external aspects. Internal Qi Kong (QiGong) is the self-care branch of TCM, a personal practice of cultivating a relaxed, energized state of health. By working consciously with the body, mind and breath and developing qi, Qi Kong (QiGong) influences the nervous, vascular, lymphatic, endocrine, immune and digestive systems to improve function and estabilish homeostasis.

Qi Kong (QiGong) engages the mind and body with the purpose of bringing consciousness to the body. The cultivation of mind/body awareness allows the practitioner to release internal and external tension and adjust postural alignment, conditions conducive to the flow of qi and promoting sensitivity to qi. Qi Kong (QiGong) works energetically with the vital organs and channels of TCM and structurally with the musculo-skeletal system.

Because contracted muscles and locked joints inhibit the flow of qi, a particular state of attentive relaxation is needed to yield maximum benefit from Qi Kong (QiGong). Ken Cohen captures the quality of this state:
The first step in any healing is deep alert relaxation, what the Chinese call “sung.” Alert relaxation is different from limpness. To be sung is to give up all superfluous effort, allowing greater ease of movement, greater sensitivity and better discrimination.(Cohen, 1985:14)

Qi Kong (QiGong) practice also develops the capacity to regulate respiration and nervous system function to conserve energy:
Qi Kong (QiGong) is an exercise of preserving and storing body energy, of slowing down the metabolism, with heart rate and respiratory rate reduced, and above all without any undue exertion.(Wang & Liu, 1994:33)

A general rule of Qi Kong (QiGong) is to proceed without forcing any movement to the extreme or to be anxious for quick results; to make slow, gradual progress is the most efficient and direct way to long term benefits. People of almost any age or fitness level, even the bedridden, can do some form of Qi Kong (QiGong) with the guidance of a good teacher; there are some contra-indications for which an experienced teacher’s advice is needed.

As a complement to Western medicine Qi Kong (QiGong) has helped cancer patients to better copy with the rigors of chemotherapy by improving immune function and increasing appetite, strength and ability to sleep (Sun Quizhi & Zhao Li, 1988:97), and has allowed hypertensive patients to decrease their medication (Xian, 1990:101). It is astounding to think that if these results had been achieved by a breakthrough in the drug industry, it would be front page news and a feature in the business section!

A walking form of Qi Kong (QiGong) called Guo Lin after its originator has a large following of cancer patients in China. In 1970 Guo Lin, a well known Chinese actress, began teaching what she called “New Chi Gong Therapy” that she created in response to her own long battle with cancer. Guo Lin was able to bring her cancer into remission and survive twenty years beyond her prognosis until the age of 78. Based on ancient Qi Kong (QiGong) texts, Guo Lin’s form works with the key elements of “active and passive exercises in three stages: relaxation (sung jing), concentration (yi lian), and breathing(tsio hsi).” (Lin in Dong & Esser, 1980:87) Guo Lin’s Qi Kong (QiGong) is also founded in a strong atmosphere of group support and determined optimism embraced by 60,000 members of the Cancer Recovery Association throughout China. Groups of 30-50 cancer patients meet in parks to practice together regularly. This movement is part of a resurgence of interest in Qi Kong (QiGong) for prevention of illness as well as treatment.

Mr. Yuan, director of a Cancer Recovery Association group in Shanghai, describes the spirit of the practice/meetings:
We operate a social model of healing. Each individual may have a different regimen of therapy, including one or all of acupuncture, massage, chemotherapy, x-ray therapy, etc. However, we all have the social model and Qi Kong (QiGong) in common. We support each other, tell our stories, shift our attitudes from stress and worry to light-heartedness and we practice Guo Lin’s Qi Kong (QiGong).(Jahnke,1990:10-17)
Reaching a state of mental tranquillity or “rujing” is an important result of Qi Kong (QiGong). This state of peacefulness and calm makes a psycho-spiritual and physical impression that is helpful in coping with stress and refreshing one’s outlook on life.

In the course of achieving harmonious interaction between mind and body, the awareness instilled by Qi Kong (QiGong) may lead from the psychosomatic to the transpersonal. Roger Jahnke, OMD, writes:
In Western culture the development of body, mind and spirit are separate departments. In the oriental tradition, through the path of Qi Kong (QiGong), the development of body, mind and spirit all spring from the evolution of one pracitce.(Jahnke, 1990:4)

Depending on the intent of the Qi Kong (QiGong) practitioner, gathering and ordering internal energy may serve as a means of preserving or regaining health or as the preparatory step on the path toward enlightenment.
“The Tao is not far off; it is here in my body,” say the Taoist sages. (Schipper, 1993:4)
The Taoist meditative practice of internal alchemy transmutes the substance and energy of the body to spirit which is ultimately reunited with teh Tao. This is expressed classically as Jing-Qi-Shen-Wu-Tao. Kumar Frantzis, Ph.D. makes this transformation accessible as he summarizes:
The energy of the body and everyting the Taoists work with is Qi. Everything is perceived in terms of energy. The energy of the physical body is converted to Qi. When this Qi becomes stable and is no longer random and confused, the Qi will begin to produce spirit.

When one begins to experience spirit, one moves into the depths of one’s awareness and essence. One begins to realize at the depths of one’s core that which is not bound by time and space. At the level of spirit one begins to become spiritually alive and connected with oneself. others and the environment in profound, non-separated ways. Now the genuine spiritual process has begun.(Frantzis, 1994:31)

Some Qi Kong (QiGong) techniques work purposefully and sequentially to open specific meridian lines close to the surface of the body, later penetrating energy to deeper levels. Other types of Qi Kong (QiGong) (more accurately called Nei Gung, “internal power”) work with the spine and core energy channels, centers and gates deep in the body to generate energy that then moves outward to activate the whole meridian system simultaneously. Kumar Frantizis elaborates these points of difference in <Opening the Energy Gates of Your Body>, 1993:27-31, although both approaches are generally referred to as Qi Kong (QiGong).

At an advanced level, “the chi of the body, mind and spirit integrates. The whole person then functions in the manner of a single huge cell, with all its chi pulsing in unision.”(Frantzis, 1993:28)

The energetic structure of the body is constellated and aligned as one progresses in Qi Kong (QiGong). Qi is accessed and influenced by calming the discursive mind and developing a sensory awareness of qi in the body through practice. A gradual and steady practice strengthens the energetic and nervous systems in their capacity to accommodate an increased flow of qi, providing an optimal environment for physical health and the foundation for spiritual development.

External Qi Kong (QiGong)(Wai Qi Kong (QiGong)) is performed by a Qi Kong (QiGong) doctor or master who has developed his or her own internal qi to the extent of being able to emit qi from his or her palms and fingers to a patient’s body to facilitate healing. Usually the patient will be taught appropriate Qi Kong (QiGong) exercises in order to participate in the continuation of his or her own healing.

Clinical studies of the effects of Qi Kong (QiGong) exercises and emitted qi healing have confirmed the time-tested value of Qi Kong (QiGong). These research findings will be presented in the overview of Qi Kong (QiGong) physiology.

David Eisenberg, MD, one of the first American medican scholars to study TCM in China, writes:
A one-hour session of Qi Kong (QiGong) combines aerobic, isometric, and isotonic exercise with the relaxation response, meditation, guided imagery, and probably several unrecognized behavioral techniques. It evokes simultaneously almost every intervention known to Western medicine. Perheps the synergistic effect of these techniques can alter human physiology (especially the body’s immunoregulatory system) and thus influence the natural course of illness. If so, then Western medical practice may someday incorporate health-promoting techniques like Qi Gong therapy.

Understanding Qi Kong (QiGong) as a healing method requires exploring its context in the philosophical roots and practicalities of Chinese medicine.