The importance of Post Standing (Zhan Zhuang)

An excerpt from: http://chentaijiquanworld.blogspot.com/2014/01/can-modern-students-cope-with.html

Advice from 'old Taiji Sifu':

"You must practice Post Standing (Zhan Zhuang). No matter which Chinese martial art you study, Post Standing is considered fundamental practice. In ancient times, students had to practice standing for one or two years before they were allowed to learn any forms. That is why each generation produced outstanding martial artists. Society and people's way of thinking have changed, making adapting to these requirements difficult...If you skip the fundamentals, your form will remain undeveloped and you will be ridiculed by experts." 

10 year old performs Chen Style Taiji

                                       Taiji - Chen Style

Qi Gong for Longevity

by Bob Flaws 

www.bluepoppy.com

Qi gong means to train or discipline one's qi. According to Ken Cohen, a well known qi gong teacher in the West, this term did not come into use in China until 1934.[1] However, what we today call qi gong has been practiced in China since not less than 400 BC. In the 1970's, a series of tombs were excavated in China at a site called Ma Wang Dui near Changsha. These contained a cache of books written on bamboo slats and silk rolls. A number of these books were on medical subjects. Amongst these books were pictures of various exercises believed to confer health benefits and contribute to longevity. At approximately the same time, the great Daoist philosopher, Zhuang Zi, wrote about such exercises and their healing properties.  During the Han dynasty (25-220 ad), a scholar named Wei Bo-yan wrote a book on what has now come to be known as qi gong. Titled Chan Tong Qi (Three in One), it discusses the relationship between Daoism, the Yi Jing (Classic of Changes), and qi gong. Wei was the first Chinese to write about qi gong from the perspective of the jing essence, qi, and shen spirit. Also during the Han dynasty, Hua Tuo, perhaps the most famous doctor in Chinese created his Five Animal Frolics. This was a series of qi gong exercises based on mimicking the movements and breath patterns of five different animals known either for their strength or longevity. These exercises are still taught and practiced to this day. Hua Tuo lived to be 97 at which time he was executed. He was still married when he died. His two students, Fan Ao and Wu Chin lived to be 100 plus and 90 years old respectively.  

During the next 1,700 years, according to the Dao Shu (Daoist History), 3,600 different kinds of qi gong developed. According to Gan Zhen-yun, "The main features of Qigong development in this stage were: the widespread application of Qigong for health protection and medical care, and its integration with Chinese medicine which promoted the development of traditional medical science."[2] In more modern times, Zhang Zi-yang wrote several books on qi gong and health preservation, including Understand the Truth, 400 Characters on Qi Gong, and Secrets for Keeping One's Youth. In these books, Zhang further developed, enriched, and perfected the theories on the relationship of qi gong to the jing, qi, and shen first advanced by Wei Bo-yan 900 years before.  As mentioned above, there are many different styles of qi gong and literally thousands of different qi gong exercises. However, most qi gong exercises are based on the coordination of three elements: 1) a specific pattern of breathing, 2) a specific posture or movements coordinated with that breath pattern, and 3) a visualization accompanying both breath pattern and movements or posture. As we have seen above, one's qi is manufactured in part from the purest essence of the air we breath. Through qi gong exercises we can manufacture qi more efficiently, store qi more effectively, and circulate our qi more smoothly. In addition, we can circulate our qi to particular places or organs in our body to bath those areas in healing, revitalizing energy.  

In China there are Confucian styles of qi gong, Daoist styles of qi gong, and Buddhist styles of qi gong, each with their own unique theories and techniques. In addition, many qi gong exercises are associated with Chinese martial arts, such as Tai Ji Quan, Ba Gua Zhang, and Xing Yi Quan. Further, there are also types of medical qi gong specifically meant for the healing of disease or increasing one's health. Qi gong has become extremely popular, even faddish, in China in the last dozen years or so, and there are many books available on this subject in both Chinese and English. There are even a number of video tapes available to help one learn qi gong.  Generally, it is best to study qi gong as part of a class under the guidance of a qualified instructor. Qi gong instruction is now available in all large cities and many medium sized cities in the United States. 

It is important to mention a couple of more introductory things about this ancient Oriental exercise art.  First, qi gong emphasizes deep, abdominal breathing. Such deep diaphragmatic breathing rids the lungs of stale air and bathes the organism in fresh air. In addition, this deep breathing has a massaging effect on the internal organs and promotes the flow of blood, lymph, and cerebrospinal fluids. Secondly, the breath associated with most qi gong exercises has four characteristics. It is long, thin, even, and slow. It is not hurried, choppy, coarse, or rough. This relaxed, rhythmic, deep breathing thus helps calm the mind and relieves stress.  And thirdly, qi gong involves concentrating the mind and ridding it of distracting thoughts. In Chinese this is called shou yi. Shou means to concentrate, to attend to, or to look after. Yi means one. Thus shou yi means to concentrate on only one thing. During qi gong, such one-pointed concentration can be on a point within or part of the body, on the breath, or on a visualization or sensation. As Wang Zhi-xing, a qi gong teacher active in England and Europe says:  Shou yi teaches us to rest our mind internally on the oneness instead of restlessly jumping from one idea to the next. Shou yi helps us settle our mind and spirit internally and to focus our senses deeply within instead of looking outward all the time. Shou yi guides us to integrate ourselves with our circumstances and helps us to relax in different situations. Through shou yi, one's mind becomes peaceful and empty; the body, mind, and spirit are harmonized and the shen is therefore pacified and nourished.[3] 

This article is adapted from Imperial Secrets of Health & Longevity (1990) by Bob Flaws, published by Blue Poppy Press. For more information call 1-800-487-9296 or visit their website at www.bluepoppy.com.

Meditation: Aid to Qigong Development

Regardless of the style of Qigong you may practise it is vitally important to have a quiet and focused mind. In order to reap any benefit from your efforts you must be able to maintain your centre, your concentration, and your coordination during practice. Indeed the very length of your session is determined by the quality and quantity of your quiet, focused mind.

Meditation: Aid to Qigong Development
by J. Reynolds Nelson
Qi Magazine || Issue 51 || Dec 2000

One of the problems many beginners experience as they embark upon their Qigong training is that of random thought or voices. This is quite a prevalent situation in the west, especially where the pace of living and constant media bombardment tend to fill every waking moment. In fact many of us are unaware of our mind’s constant chattering until we attempt to practise some of the quiet arts. Unfortunately the speed and constancy of this mental activity gives us little opportunity for mental relaxation. We tend to follow the patterns laid down by western cultures, which dictate what is relaxing: watching a film or television, a pint with our mates, shopping, a meal out, or perhaps, if you’re lucky, a walk in the park or countrysidewith loved ones. 

It is not until we attempt to practise something like Qigong or Taiji that we may discover that, while our teacher looks peaceful and centred, we are bombarded with internal messages and emotions that upset our concentration. For some of us this onslaught of mental hyper-activity is like a motor going into overdrive. While we attempt to relax our body and coordinate our movement and breath, our minds are frenetic. The result of this mental cacophony is often emotional manifestations ranging the spectrum from anger to depression, ecstasy to anxiety. Therefore, just as form and structure is important to beneficial Qigong exercise, so is the practice of the quiet mind. 

Meditation, like any exercise system, must be built up over time. Perhaps in the beginning the student may only achieve a few moments of clear and empty contemplation. However, with regular practice, the voices and random thought will remain at bay for increasingly longer periods of time. Where and when to practise are an important consideration. The best time is always when you anticipate having a few undisturbed and protected minutes. Traditionally this was accomplished by rising earlier than the routine and sequestering in a protected environment. Additionally finding a harmonious, natural venue of exceptional beauty, assisted in bringing about the state of mind conducive to empty thought and being or Wu Wei. In our environment however we may not be so fortunate as to be able to pick and choose. A quiet room or even closet, isolated and separate from the outside world should suffice. Some may find darkness an aid; others may enjoy the flickering of candles or hearing light instrumental music. Incense or fragrant oils may put you at ease enough to relax away the random thoughts dominating your mind. What works best for you, so that you will accumulate time before losing your concentration, is optimal. However, it is recommended that you practise meditation only under the supervision of a qualified teacher. As with any form of esoteric learning many problems can arise that may lead you astray with detrimental consequences. Finally it is within your practice of Qigong or other Chinese Internal Arts that your time meditating is tested. You should find that you can belay the emergence of random thought and voices for increasingly longer periods of time. You will then be able to concentrate more on your breathing, or movement coordination for the benefit of your health and well-being. 

Meditation has been proven over the years to be a great aid to the practice of the Chinese Internal Arts and has been incorporated into many systems like the Standing Pole of Yi Quan, or the single postures of Taiji. It is hoped, regardless of the system of Qigong or martial art that you practise, you find increased concentration and greater inner tranquillity over time.

Looking at the Limits. By Glenn Gossling

When studying martial arts one constantly finds oneself working against the limits of one's body. Different martial arts approach the limitations of the body in different ways, but all martial arts seek to develop the body and extend the limitations of its capabilities. 

For most martial arts this means doing physical exercises such as press ups and sit ups to make the body stronger and develop stamina, stretching exercises to make the body more flexible and thousands of repetitions of basic techniques to make the body more flexible and thousands of repetitions of basic techniques to make the body faster and more efficient. The approach of Taijiquan is slightly different, in that it begins by emphasizing the internal strength of they body. Basic exercises like Chan Si Gong and Zhan Zhuang strengthen the Dantien and improve Qi flow around the body. When the body is brought into balance and good health it can then be trained harder than by physical exercises alone. The danger with just doing physical exercises is that the body can easily be overworked and become exhausted, having a debilitating effects on the kidneys and pre-natal Jing - especially if the person has a deficiency to begin with. However, this does not mean that Taiji can overcome the physical limitations of muscles. 

Taiji's strategy is to side step the issue. Instead of using physical power or speed to overcome an opponent, it uses technique. A good technique does not need the same level of force that poor technique does. For instance a small insect or even a bit of dust can stop the strongest of people if it gets in their eye. 

Because Taiji does not prioritize physical power this strangely enough leads to it developing more. Taiji emphasizes posture, minimum effort and the coordination of breath and movement. In the majority of training one is taught to let one's skeleton carry the weight of the body, so that the muscles remain loose and relaxed. This means that one finds the easiest path of movement for the body so that the body does not work against itself. 

Because of this approach of doing everything without effort one can actually train much longer than if one only relies on muscles. It also means that when Taiji uses physical power, a greater percentage of the muscle's power can be put into the attack. This use of force is known as Fajing and involves more than just the use of muscles as it concentrates the body's entire energy into a strike or kick. The power of a punch does not come from the arm but the coordinated movement of the whole body. After years of training one can deliver a really surprising degree of force, but this also is just an extension of the limits of the body and not an overcoming of them.

Good technique does not overcome the limitations of one's own body, but it allows you to work more effectively against the limitations of an opponent's body. Taiji, in its understanding of the energy flows of the body, has extended the range of techniques available to it. Taiji can use technique against bone, muscle, sinew, organ, vein, breath, channel, and acupoint. 

From simply working with technique Taiji looks at developing sensitivity. Sensitivity pervades all aspects of Taiji training. One has to develop sensitivity to one's own body and movements and one has to develop sensitivity to an opponent. Sensitivity can be used offensively to improve the application of one's own techniques and defensively to undermine the techniques of others. et the sensitivity of touch can also have its limitations.

It is in its uses of strategy and energy that Taiji extends beyond the limitations of the body and confronts the principles of the universe. "Still, yet in movement; in movement, yet still - this is spirit."

Qi Magazine - Issue 46 - Winter 1999  

Similarities.... Yoga, Taiji & Qigong

Qi Magazine - Issue 31 (1997)

By Krishna Dervi Chaudheri

Today many people seeking an alternative, healthy way of life will choose to study yoga, taiji or Qigong. All of these offer exercise to the body, mind and spirit.

Yoga does not have a martial side as does taiji, and its adherents usually practice in a particular ashram, templore or school whereas taiji and Qigong are practiced on a much wider scale socially and publicly.

In a recent Qigong seminar the teacher's first words sere "You must train with a good attitude and heart." Having studied yoga for many years before taking up Qigong, I observed that the rest of the instruction regarding time, place and manner of practice read like a classical yoga course manual. The Bhagvad Ceia says, "Yoga is not for he who starves himself. It is not for he who sleeps too much, not for he who stays awake. By moderation in eating and in resting, by regulation in waking and by concordance in sleeping and walking, yoga destroys all pain and sorrow."

It can also be said of other martial arts and Qigong as well that discipline is needed in order to experience the full benefits of practice. In taiji, regular practice will make the forms more clear and improve health. In Qigong, regular practice will increase the flow of healthy energy (Qi) and help the joints become more loose and improve overall flexibility.

In all of these disciplines we are not only training the body but the mind. As our body becomes more healthy, our mind becomes more balanced. The more we practice, the more closely we are in harmony with the universe. High level masters who have learned to control their emotions and desires and who have achieved stillness within themselves can be said to be one with the universe. 

Throughout our practice, be it yoga, taiji or Qigong, we must learn to relax and keep our mind calm. Eva Wong in her book, Cultivating Stillness, says: "Sitting quietly and not moving is stillness. Craving is movement. If you are filled with desire and your senses are attached to objects, the heart is not still... If you are free from cravings, in stillness you will see the mystery within."

In one of the main classical yoga texts, The Yoga Sudra of Patanjali, it says: "Undoubtedly the mind is heedless and hard to control but it can be trained by constant practice and by freedom from desire. If man cannot control his mind he will find it difficult to attain this divine communion, but the self controlled man can attain it if he tries hard and directs his energy by the right means." Of course this is referring to the study of yoga. However, in other disciplines one begins to achieve balance of the mind through exercise and relaxation. The heart of many disciplines are the same, to train not only the body but the spirit. Through calming the fire of the body, the spirit in turn is calmed. 

The great Yogi of the century, B.K.S. Iyengar, says: "Asanas (different postures of yoga practice) have been evolved over the centuries so as to exercise energy, muscle, nerve and gland in the body. They secure a fine physique which is strong and elastic without muscles bound and they keep the body free from disease. They reduce fatigue and soothe the nerves but their real importance lies in the way they train and discipline the mind."

The same is true for taiji and Qigong. One trains the body, increasing suppleness and loosening the joints which also allows the Qi to flow freely from the body, ridding the body of illness and anxiety.

We can slow develop greater appreciation of all these disciplines by deepening our knowledge. In the same way that knowledge of the acupuncture points of the body greatly enhance Qigong practice, optimum physical benefits and mind relaxation are gained from combining posture and concentration on the physic centre of yoga. Yoga uses mind concentration to stimulate and channel the flow of energy through the Chakras. 

In movement we seek to balance our minds and bodies and through this balance we can then move to stillness... Be it through yoga, taiji or Qigong.

Relaxation: using metal to cool fire (Qi Mag 1995)

Qi Magazine - Issue 17 (1995)

Relaxation, Focus and Meditation

These terms are widely known, but alas, widely misunderstood. This misunderstanding can have quite marked effects on your practice. So now it's time to clear up all the confusion.

The concept of relaxation often seems to be a problematic linguistic distinction between Western and Chinese cultures. In the West, relaxation seems to be almost wholly associated with sleep and unconsciousness. To the Chinese, especially to those associated with the martial arts or meditation, relaxation has some quite specific qualities. 

The first quality of relaxation is simply 'not tense', which does not mean 'limp' or 'floppy.' You quite often see this mistake in Taiji classes, when the teacher tells students to "relax" or be "soft." In fact, what the teacher is usually trying to tell the students is that their movements are too rigid, that they should be more fluid, flexible and light, rather than hard, heavy and stiff.

Unfortunately, when the teacher says "relax" the students don't just become limp they also tend to half-shut their eyes and go into a mental mode that can only be equated with that of a sleep walker or zombie. This is not too much of a problem when students are meditating because all they do is waste their own time, but so far as martial arts are concerned, this attitude is a positive liability.

This problem is compounded by the Western misinterpretation of phrases like "without force," "no mind," "empty mind," "go with the flow" and so on. "Going with the flow" for instance may well include a certain 'acceptance' of situations but it doesn't mean accepting a punch of the nose. "Going with the flow" means not using 'direct' resistance. You don't let things just happen to you and nor do you necessarily meet them head on like two rams clashing their horns together; instead you simply step off the line, avoiding hard attacks or even helping them on their way. Likewise, keeping an 'empty mind' does not mean being vacant. It means that you should got concentrate on particulars above the 'gestalt.' In other words you should not be concentrating so hard on your technique that you miss what the other person is doing to counter you.

When you understand how these ideas apply to the martial arts it is relatively easy to apply the same principles to meditation. Relaxing does not mean letting your postures collapse or going to sleep. It means letting go of tension, deepening and slowing your breathing. When your breathing relaxes your heart will naturally slow as well. Five element theory explains this as using metal to cool fire.

Keeping an empty mind means not concentrating on particular things. If you imagine that your body is like a theatre stage, your organs are like the dancers and your mind is like the lighting. The idea is that you watch everything that happens rather than focusing your mind on one thing like a spot light; because when you focus say on your heart, the rest of the stage goes dark and the liver might fall over. In this way you can let your mind be like a lantern shining on now.

With regular practice the energy of your body becomes smooth and your organs become healthy. It is easy to see and deal with problems before they become too advanced. As your meditation improves, your skills of concentration and relaxation will benefit your martial arts and also improve the quality of your whole life. 

-by Glenn Gossling

Qigong and Physiology: The Science of Healing

The Science of Healing

Article by Roger Jahnke, OMD

http://www.healthy.net/Health/Article/Nervous_System/995/1

Much of what is described in traditional medical systems as the "balance" of forces, such as yin and yang in the Chinese system, can be associated with the dualistic components of the nervous system. In the central nervous system yin is rest and yang is action. Balance is the state between rest and action called dynamic equilibrium. This is the state that training in Tai ji and Qigong seeks to refine. In the autonomic nervous system yin may be associated with the parasympathetic and yang may be associated with the sympathetic. The balance of yin and yang is associated with homeostasis.

Because the western world view has generally had a difficult time understanding and accepting the concepts of Qi (chi), prana or vital force from the Asian systems, there has been a strong trend toward explaining the effects of yoga, qigong, acupuncture, etc through the mechanisms of the nervous system.(25,54,55) While these practices do have a definite effect upon neurological function, with consequent effects on body systems, the neurological mechanism may actually be an intermediary for a more refined and less quantifiable system of subtle energies. However, a great deal of research has been done that reveals the neurological mechanisms that may be activated in Qigong and Yoga and it is appropriate to explore them here.

There are a number of mechanisms associated with the brain, nervous system and other related systems that Qigong and Yoga/Pranayama practice enhance including:

1. Initiation of the "relaxation response" (RR), para-sympathetic aspect of the autonomic nervous system or resting aspect of the basic rest activity cycle (BRAC).
2. Shift of the neurotransmitter profile.
3. Dilation of blood capallaries initiating increased microcirculation in the periphery, brain and organs.
4. Supports the brain/neurological aspects of immune function.
5. Balance right/left brain hemisphere dominance.
6. Induction of alpha, and sometimes theta wave forms in EEG.
7. Affecting neuroreflex mechanisms through the stimulation of acupuncture response points.
8. Generating an affect on the function of the hypothalamus, pituitary, pineal, third ventricle complex within the brain.

1. Initiation of the relaxation response

When the predominance of autonomic nervous system activity is sympathetic the human system is working, expending energy and breaking down tissue. This is associated with the action phase of metabolism, and referred to as catabolic. This is associated, in its extreme, with the "fight or flight response" with increased heart rate, breath rate and blood pressure. It is also called the stress state and has been associated with adrenal exhaustion and collapse (56). 

This state, when overactive and not balanced to homeostasis by ample parasympathetic activity, contributes to the production of positively charged hydrogen ions. As mentioned in an earlier section on free radicals these hydrogen ions bind with oxygen. This can cause a net oxygen deficit and a general acidic pH in the internal environment. Biological stress is conducive to the proliferation of a number of diseases or syndromes including hypertension, pain, depression, immune deficiency and inflammation.(57)

The opposite aspect of autonomic activity, parasympathetic, is a phase of rest and tissue regeneration. It is associated with the conservative phase of metabolism, anabolic. In its extreme this state is associated with the "relaxation response" (RR)(57), characterized by decreased heart and breath rate and a lowering of blood pressure. This is also associated with the resting phase of the basic resting activity cycle (BRAC).(58) Conscious deactivation of the sympathetic function with the activation of certain parasympathetic features of autonomic activity can neutralize the negative effects of "fight or flight" overactivity. The primary steps to initiate this state are deep, slow breathing coupled with the intention to relax.(57) These are the identical initiating steps for the practice of Qigong and Yoga. The literature alludes liberally to traditional Asian health maintenance practices as the historic source of techniques for generating the relaxation response(RR) and the typical biofeedback response(3).

With the addition of gentle movement and stretching, extra oxygen is demanded from the blood, which may help to reduce the presence of hydrogen ions and initiate a swing toward a more anabolic level of activity. This may help to produce a less acidic internal environment and a net greater availability of free oxygen with increased energy productivity and tissue regeneration.

Controlled, deep, slow breathing accompanied with the intention to relax initiates the RR and the resting phase of the BRAC, which are para-sympathetic/anabolic/alkaline responses, generally recognized as healing and regenerative. Increased oxygen to hydrogen ion ratio is also recognized as conducive to healing and regeneration.

2. Neurotransmitter profile

Much of the new science of psychoneuroimmunology is founded upon findings in the area of neuro-hormones, neuropeptides or neuro-transmitters. It has already been mentioned that neurotransmitter receptor sites have been found on lymphocytes. A particular profile of neurotransmitters is present in a person who is experiencing pain, anxiety or depression. (59) In contrast joy, comfort or celebration produce unique neurotransmitter profiles as well. (60) 

In hypertension, pain and inflamation, which which have been associated with the hyperactivity of the sympathetic aspect of the autonomic nervous system, a number of specific neurotransmitters are present in the blood. In patients suffering from pain increased norepinephrine, reduced cholinesterase and depressed beta endorphine were found to be typical.(59)

When methods are employed that regulate the sympathetic function through the hypothalamus a neurotransmitter profile characterized by decreased norepinephrine, elevated cholinesterase and elevated beta endorphine emerge.(59) The neurotransmitter profile present in the parasympathetic and usually more anabolic (alkaline) environment is recognized as able to reduce pain and depression(59), reduce cravings for addictive substances(61) and promote healing. Chinese research has quantified neurotransmitter activity specific to Qigong exercise. It was found that the Qigong effect is associated with specific shifts in the monoamine neurotransmitter content of the blood.(62) 5HT and 5HE generally tend to be decreased by Qigong practice. Noradrenaline and dopamine tend to increase. The aspects of Qigong and Yoga that quiet the mind and relax the body induce a neurotransmitter profile that is conducive to healing.

3. Increased microcirculation

A classic body response in Qigong and Yoga is the elevation of skin temperature. In the fight or flight state, hyper-sympathetic, the arterioles in the skin, muscles and certain organs constrict. During the systematic deactivation of sympathetic function, typical in Qigong and Yoga/Pranayama, vasodilation occurs with the accompanying warmth of the surface of the skin. This is one of the primary goals in biofeedback training and was found as a typical response when the skin temperature of meditators was evaluated in research.(3) A number of studies from China explore the microcirculatory mechanism very thoroughly and conclude that this mechanism is a major reason for the continued successful application of such an ancient health maintenance method. (63,64,65,66,67,68)

In traditional chinese medicine it is said "the blood is the sister of the Qi". (28,29) Because Qi and blood are in a direct relationship the inhibition of the circulation of one tends to inhibit the circulation of the other. In addition, the theory suggests that when the blood is optimally circulating in a part of the body that the Qi or vitality is circulating there as well. If the Qi is a bio-electrical, electromagnetic or subtle energy aspect of the human being, the presence of increased blood circulation and its accompanying heat may also signify the presence of increased electromagnetic or other subtle energy potential. This may be a key to explain how Qigong practitioners and mental healers are able to support the healing process in a person from a distance through "Qi emission" or "external conductance of the Qi".

4. Brain/neurological aspects of immune function

In the classic tradition of Western science it has been thought that the immune system was an autonomus self regulating system, operating on its own. A tremendous amount of reseaearch has demonstrated that this view was incorrect. Mental emotional states have been found to effect resistance to disease and infection.(60) Immune organs including the thymus gland, spleen, lymph nodes and bone marrow have been found to be invested with nerve endings.(60) Lymphocytes and macrophages have been shown to have receptors for neurochemicals, including catacholamines, prostagandins, serotonin and endorphin.(60) There is a definate relationship between brain and nervous system function and immune capability.

In the practice of Qigong and Yoga, as has been discussed, the hypothalamus regulates the autonomic nervous system function toward a lessening of the sympathetic activity, which is associated with the stress response.(3,57) A number of studies have demonstrated that the hypothalamus has an influence over immune function.(60) Meditation, progressive relaxation, deep breathing and slow relaxed movement all tend to move the practitioner out of the sympathetic state and induce the relaxation response. Research on the effect of relaxation and visualization sheds some light on the effect that the Qigong and Yoga states may have on immune function. Groups of elders who recieved relaxation training had significant increases in the activity of "natural killer cells" while control groups did not. Chinese research has corroberated the positive effect of Qigong practice on the status of the immune system. (65,69,70,71,72)

5. Brain Hemisphere Dominance

Thousands of years ago the oriental practitioners of self-care disciplines intuitively developed an awareness of an alternating cycle of the predominance of body activity from the right side of the body to the left side. One particular Qi Gong practice, Tai ji, is founded on a constant, flowing of the limbs in circular motions, alternating from right to left. The side of the body that bears the weight is planted, stable, and associated with the Yin. The side that is free to move and kick is active and associated with the Yang. Constant alternation of right and left side activity are thought to balance the forces of yin and yang in the body. Focusing on the right and left sides alternatively activates, and reputedly balances, the right and left motor centers in the brain.

The channels or circuits that conduct the human resonating energy field, according to yogic medicine, are called nadis. Ida nadi and Pingala nadi associate with right and left brain activities.(72,73) In addition this association effects right and left nasal passage activity as well as the physiology of the right and left body. These channels alternate in their predominant activity over a 2-3 hour cycle causing the dominant nostril to be clear and the non-dominant nostril to swell and become congested.(73) This phenomena was not noted in the Western world until 1889 when the German physician R. Kayser recorded his observation of the "nasal cycle". (74) Much of the research on this phenomenon up through the 1980's was motivated by the quest to develop pharmaceuticals for nasal congestion. (72) 

It has been demonstrated that the nasal cycle is coupled with the alternating lateralization of cerebral hemispheric activity. (73) It was found with research subjects, that when a shift occurred in either nasal dominance or brain hemisphere dominance there was an associated shift, within moments, in the other as well. The right nasal cavity, associated with pingala nadi tends to be more open and the left more congested when the left hemisphere of the brain is more active. This is associated with the active phase of the BRAC and increased general sympathetic tone.(72) In contrast the right brain hemisphere is more active when the left nostril is open and dominant and the individual is in the resting phase of the BRAC or the para-sympathetic mode.

A number of different physiological states have been found to be associated with the dominance of one or the other nostril.

• deep sleep is initiated more quickly with left nostril dominance.
• appetite and digestive ability are enhanced during right nostril dominance.
• sexual intercourse is most satisfying when the man is dominant in the right nostril and the woman in the left.
• left nostril, right brain dominance is more conducive to recieving new ideas, while right nostril, left brain dominance is an advantage during discourse.
• it is possible to alter the pattern of "thought waves" by consciously alternating nasal dominance by exercising the congested nostril by forced nostril breathing.(75)

A specific Qi Gong and Yoga breath technique which has been practiced for centuries is the right and left singular nostril breathing. Dr. Shannahoff-Khalsa of the Salk Institute has done extensive research with this technique, originally prompted by his work with the Kundalini Yoga tradition. The studdies done by he and his associates has shown that forcing the breath through the constricted nostril can increase the EEG amplitude of the contralateral hemisphere of the brain.(76) It has been demonstrated that certain psychopathologies are brain hemisphere specific.(77,78) It may be possible, therefore, that the use of single nostril breathing may be applicable as therapy in cases where lateralized dysfunction has been found.

It was discovered that there is a direct correlation between nasal dominance, brain dominance and the lateralized biochemical activity in the peripheral body parts. Recent studies of the nasal cycle comparing plasma catecholamine levels in the venous circulation of the right and left arms found that levels of norepinephrine alternated with the rhythm of sympathetic dominance of the nostrils.(79) 

6. Induction of alpha/theta brain wave activity

The intention to relax and deepening of the breath are the classic initiating actions that trigger the relaxation response(RR). Research with practitioners of Yoga(3) and Qigong(4) has shown that during practice brain wave frequency tends toward the alpha range and in certain cases theta frequency brain activity is achieved. Alpha level brain function is a result of relaxation and is conducive to healing. The slowing of heart rate, reduction of blood pressure and elevation of skin temperature are common physiological features of the alpha state. Theta is a deeper trance like state that has been found in research with individuals with extraordinary capabilities to be associated with paranormal skills like sitting on beds of nails and immediate wound healing without bleeding.(3)

In Qigong and Yoga it is a goal to bring the lowest frequency of brain wave activity to the practice. In the quiescent Qigong, where there is no movement, deep states of consciousness with low frequency brain waves are more easily attained than in the dynamic (moving) Qigong. Similarly, in Yoga, there are methods involving movement and methods that primarily involve stillness. The pure meditation state lends more easily to the theta range of brain activity.

EEG studies from China have concentrated on the quiescent state, meditation with no movement (80,81,82). However, it is very likely that the dynamic or moving methods are most effective if the alpha or theta state can be simaltaneously achieved. In both Qigong and Yoga it is a primary focus to "allow the body and energy to sink and relax" and to "relax into the posture".

7. Neuroreflex Stimulation

Pressing points, holding reflex areas or thumping and stroking "energy pathways" are all aspects of health maintenance systems of ancient cultures. The ususal explanation for the mechanism of these effects involves what were originally called Head's zones named for Dr. Head who originally researched the relationship between sensory areas on the surface of the body to organ function.(83) In a similar and more current approach to a like idea, dermatomal zones are the segments on the surface of the body that are innervated by sensory neurons from specific segments of the spine which also have links to the autonomic ganglia. For example, the dorsal aspect of the foot is innervated from the 5th lumbar spinal nerves and the central area of both the dorsal and palmar aspect of the hand are innervated by the 7th cervical spinal nerves. The spinal nerves from the 2nd thoracic to the 1st lumbar innervate the dermatomes directly adjacent to their areas of the spine on the front, back and lateral aspects of the chest, abdomen and pelvis.(24)

A stimulus at the dermatome is carried to the the spinal segment where it has the oportunity to effect, through a reflex arc, neurons from the autonomic ganglia.(84) Surface stimulus may effect organ function through this neuroreflex mechanism. This mechanism has been cited as a rational for how acupuncture works. (54)

In Qigong especially, and to a certain extent in Yoga, there are numerous techniques for massaging, thumping and stroking the surface areas of the body. When twisting to loosen the spine and warm up to do Qi Gong the practitioner hits the hands against the lumbar space in the back and the lower ribs in the front. This is done to stimulate the function of the kidneys, liver and spleen. It is likely that one mechanism through which this may occur is the neuroreflex mechanism.

Certain methods of Qigong practice focus totally on techniques of self applied massage or stimulation of channels and reflexes. One method called Mei Yin Jian Shen Gong is comprised primarily of self massage gestures. In another method the hands stroke near the acupuncture channels: up the inside of the legs, out the inside of the arms, along the outside of the arms and on to the head and finally down the lateral side of the torso and legs to the lateral aspect of the feet. In the western model this would be referred to as reflex stimulation. However, in the oriental energy model this method is referred to as a form of "Qi" circulation.

8. Interface of Neuro-endocrine Structures of the Brain

In both Qi Gong and Pranayama a primary goal is to circulate the "energy" to the crown of the head. In Qigong this is referred to as the "point of one hundred gatherings" (Bai hui, GV or Du 20). In Yoga/Pranayama this point is the target of the kundalini energy and is known as the Crown Chakra or "thousand petaled lotus". This area has had recognition in the christian tradition through the halos of angels. In the Jewish tradition this same area is where the men wear the yalmuka.

Science has corroberated the significance of this region with its identification and investigation of several anatomical structures thought to be the primary hierarchy of neurological and endocrine function. These include the pituitary gland, pineal gland, hypothalamus and third ventricle of the cerebrospinal fluid system. In the ancient traditions it is suggested that these structures function as antenae-like conductors for the electrical, magnetic and subtle energy bio-fields. It may be premature to agree with this theory but it is very clear from the current literature that the hypothalamus and the pituitary are structures that participate in the subtle endocrine modulation of many physiological and emotional processes.(3,60)

Earlier we explored the research that links cerebrospinal fluid (CSF), the lymph and immunity. The CSF has the richest mixture of neurochemicals in the whole body. It interacts directly with the hypothalamus whose lateral walls and floor comprise the third ventricle, an important resevior for CSF. Research has found over 60 neuropeptides or neurotransmitters. Candace Pert and her team at the National Institutes of Mental Health demonstrated that there are 40 times more neurotransmitter receptor cites in the hypothalamus than in any other location of the brain or nervous system. (85, 86)

Neurotransmitter activity has been found to be in a direct relationship with pain and depression (59) and to have a specific relationship to immune function (51,87). Focusing one's attention on a physiological outcome has been shown to have a potential effect on physiological function.(88) Therefore, it is a strong possibility that the intention to circulate the Qi or Prana to the "crown" has the potential to effect the levels of neurotransmitter and endocrine activity, not only in this section of the brain, but throughout the entire body. In work with voluntary control of biological function it has been found that deminishing or quelling sympathetic function is accomplished by regulating the activity of the hypothalamus.(3) When practitioners of Qigong circulate the Qi in the Ren and Du vessels, "circulate the light in the microcosmic orbit"(89), or when Yoga/Pranayama practitioners bring Prana up along the spinal in the Kundalini channel, the focus of the method is to achieve peace, or in more scientific terms, reduce sympathetic activity and slow brain wave frequency toward the theta range. The anatomical structure which is the target is the the anatomical hypothalamus, which is the sympathetic control center.

©1996 Roger Jahnke, O.M.D.

Link to biography: http://www.healthy.net/scr/bio.aspx?Id=123

Qi Magazine Archives

In the coming weeks, we will be featuring material from deep within the Qi Magazine archives. Qi Magazine was a newsstand periodical launched in the mid-1990s to cover the world of qigong and inform the English-speaking world of the spectrum of practice and thought being offered by various master practitioners in the West. Each issue of Qi Magazine is built around a number of short feature articles that provide insight from the wisdom of one of the more notable qigong masters, introduce an element of basic practice, or discuss the value of a form of Chinese medicine. Many of these are illustrated with detailed diagrams of the body or of the movements being discussed. There is a large letters-to-the-editor column in which readers are invited into a lively dialog with the editorial staff. The magazine grew from a small black and white booklet to a proper magazine that was distributed all over the world. Sadly Qi Magazine has now ceased production, but not after 18 years and 90 issues all packed with rare and unique articles covering all aspects of Chinese Qigong, martial arts, culture and philosophy. 

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Qi Magazine First Issue (1991)

Dear Qigong Supporters,

Firstly, I wish to thank all of you for supporting Qigong and chinese health exercises, over the past three years since my arrival in England. I have decided to publish this new magazine devoted to Qigong and related Chinese arts because I want more people to understand and to get benefit from Qigong, by improving their health and develop to their full potential. A lot of people who practice Qigong have questions, but are unable to find the answers. Sometimes they are mislead by books written by people who do not fully understand Qigong, consequently some practitioners consider quitting! On the other hand there is not much literature or information on Qigong, and this magazine aims to change that by revealing the secrets of Qi internal development and health.

Why do some people live longer?

Why do some people get ill very easily?

Why do many people get old at only 40 or 50?

If we can understand our Qi we can all live much longer lives. I believe that the 90's is the decade for health. We should try to understand our health potential and search for long life. I want everyone to have more information and contact with each other, and I hope that his magazine will attract other Qigong or Taiji masters, who have similar aims of promoting awareness and development in these arts. I sincerely hope that Qi Magazine attracts a worldwide readership and results a greater understand and discussion of Qigong.

Qi Magazine will be distributed in Great Britain, United States, Sweden and Canada, and translated into German for readers in Germany, Switzerland and Austria. I hope that it will become known as an unbiased magazine and raises the awareness of the general public and the knowledge and skills of Qigong practitioners everywhere.

Yours Truly,

Michael Tse

A Field Guide to Qigong

Taken from the Huffington Post

By Sat Hon, Founder, New York Dan Tao Center

How does Qigong differ from Taiji?

If we look at the evolution of the Qigong family tree, Taiji is a grandchild of Qigong. It is a branch that sprouted and developed into a martial art form while continuing to retain the healing effects of Qigong. In recent scientific studies, Taiji has been shown to have significant health benefits. It improves balance in senior citizens as well as helping to resolve the knots of clinical depression in mental patients. However, it is just one of thousands of arts that has evolved from the Qigong tree.

As a field guide, I would list some of the Qigong systems that I have personally practiced:

• Medical Qigong: Medical Qigong practice works to heal and help in the recovery from chronic sickness or in battling cancer. Medical Qigong is an integral part of the complementary healing programs in most major oncology wards in China as well as Taiwan. During my residency in China, I would lead a line of cancer patients in the practice of the slow, laborious walk of Medical Qigong.
  
  
• Alchemical Qigong: Alchemical Qigong classes are composed of dancers, personal trainers, martial artists, Buddhists, and Taoists. Most are in good health and want to improve their physical and psychological well-being or develop spiritual insight through the practice of alchemical cultivation. Alchemical Qigong is a vigorous regiment of expansive motion and powerful breathing patterns such as "the Breath of Fire" or "the Lion's Roar".
  
  
• Immune Qigong: A system using gentle mudras (hand gestures) and silken movements to activate and balance one's endocrine and immune systems.
  
  
• Taiyin Qigong: Supreme Feminine Qigong arises from the female Taoist master, Sun Bei-er (1400 AD). She wrote the fundamental guide for women to help in their cultivation of meditation. These practices aim to open the inner channels, and ultimately, to help women attain the grand achievement of immortality. This is a rare, esoteric Qigong system guarded over the years by the Taoist sisterhood. During the Cultural Revolution, some of the teachers decided to divulge its secret to a few students in order to preserve its transmission.
  
  
• Shaolin Yijin Zhing: The Shaolin Temple's Inner Sanctum Qigong is based on the semi-yogic practice of the foreign Buddhist monk Boddhidharma who transmitted this physical cultivation to the Chinese monks. This martial Qigong works on the physiology, biological systems, and connective tissues: ligaments, sinews and muscles. In modern China, the central government has sanctioned an abbreviated version of Shaolin Qigong.
  
  
• Hua Shan 36 Spherical Qigong: Flower Mountain 36 Circular Qigong is attributed to one of the ancient Taoists, Chan Tuan whose chief Qigong practice was Taoist Dream Work. Unfortunately, some historians have mislabeled it Sleeping Qigong. Hua Shan Qigong has a formless quality; it uses circular movements on three specific planes. From my perspective, I feel this Qigong shares many of the qualities of the Mevlevi Sufi's whirling practices. In both these practices, the spherical spinning creates a funnel to draw in the cosmic energy and cultivate a sense of great stillness as in the center of a spinning wheel.
  
  
• Soaring Crane Qigong: A newly minted form by the late Qigong master, Zhou Jin Xing who based its movement on the totemic Crane dance. It also emphasizes the cultivation of spontaneous movements that occur during Qigong practice. These spontaneous movements originate from the body's own intuitive healing power which generates semi-autonomic movement to heal one's own illness. Widely popular in the 1980s, it has been restricted by the Chinese government in its recent crackdown on Qigong.
  
  
• Pan Gu Qigong: A recent addition based on the ancient silk scroll of Qigong movements discovered at the grave of an imperial minister who died around 500 BC. This Qigong emphasizes the circulation of the palms in order to create a bio-energetic field. Its practitioners have the ability to project powerful Qi/energy emanations -- in other words, they generate a tremendous amount of healing Qi to transfer into patients.
  
  
• Zhineng Qigong: A recently developed Qigong from Master Pan who opened one of the few Qigong hospitals in China. During its peak, 3,000 patients occupied the hospital/retreat center on the outskirts of Beijing. One of its chief Qigong movements is the Tree Squatting exercise that resembles someone squatting down slowly facing a tree. Zhineng Qigong is a comprehensive system that encompasses the vast wisdom tradition of Taoist alchemy. They pioneered some of the early scientific studies in Qi emission to promote the growth of plants, shrink tumors and help in the recovery of paralysis caused by stroke.
  
  
• Gou Lin New Qigong: Master Gou Lin's Qigong spearheaded the development of Qigong within the therapeutic paradigm. She shifted Qigong from its martial and alchemical landscape into hospital and oncology wards. Gou Lin discovered and created this Qigong in order to heal her own late-stage, metastatic cancer. Her Qigong has been incorporated into Medical Qigong.
  
  
• Er Mei 12 Posture Qigong: This originates from an ancient classical Qigong sect from the Er Mei Mountain Taoist Temple. In the 1930s, a monk named White Clouds transmitted this form to a young man, Chou, who was suffering from an acute fainting sickness. Later on, Chou propagated this form at one of the Qigong retreat centers and wrote a definitive book on its theory and cultivation. Er Mei Qigong has qualities similar to yoga utilizing stretches, bending, and static postures. However, hidden in its Qigong movements are also martial applications. Hence, Er Mei Qigong cultivates both health and martial aspects.
  
  
• Yi Quan: A Qigong evolved from the martial art system: Xi Yin Quan. Its chief practice is akin to standing meditation. One maintains a standing posture of hugging an imaginary tree, hence their Tree Hugging pose. I love its stillness with the dynamic flow of inner energy zooming within the psychic channels. The founder Wang Xing Zhi wrote that when the physical body is still, the inner energetic body is awakened.
  
  
• Wild Goose Qigong: A classical, comprehensive Qigong was conceived in the foothills of the Himalayas. The Kunlun Mountain Taoist Sanctuary has a bronze case of 12 wild geese in various totemic poses. Its lineage holder is the late granddame of Qigong, the 120 year-old Madame Yang Mei Juan. At the age of 102, she visited the United States and amazed audiences with her agile imitation of a wild goose flapping its wings. Its movement retains the silk route's influence of Persian dance and Indic/Greco curves.
  
  

In summary, the dawn of Qigong in the West has arrived. Qigong can be likened to an ancient, giant tree continually sprouting and branching to create new forms which in turn help to feed the development of its massive trunk. Facing the challenge of choosing the right style out of these many possibilities, the beginner should first observe a class before enrolling in a school. Furthermore, it is crucial that he/she speak not only with the teacher, but also with the students. After all, the students are a reflection of the teacher.