Qigong Reduces Fibromyalgia Pain, More

Whether you know it as qigong, chi gung, or chi kung, the results can be the same. According to a new study, regular practice of the ancient health care practice can reduce fibromyalgia pain and offer other benefits for fibromyalgia patients as well.

How fibromyalgia patients can get drug-free help

For many of the estimated 5 million people in the United States with fibromyalgia, every day or nearly every day is characterized by chronic pain, stiff and tender muscles, aching joints, sleep problems, chronic fatigue, and more health problems that have a significant impact on their lives. In addition to these health issues, patients with fibromyalgia often have to deal with a health care system that may not acknowledge their symptoms or has little to offer them in terms of symptom relief.

If there's one good thing that can be said about fibromyalgia, it's that unlike many other painful and even debilitating conditions, the pain and discomfort associated with fibromyalgia is not accompanied by deformity or damage to the joints, muscles, or organs. This is an important feature, and could be one reason why a gentle yet comprehensive activity like qigong can help provide some relief.

The new study involved 100 people (mostly women; mean age 52 years) with long-standing fibromyalgia who were randomly assigned to participate in a qigong activity group or to a wait-list (controls). The controls entered the qigong program after six months and were referred to as the delayed-treatment group.
Although there are dozens of different forms of qigong, all of them involve three main elements: postures (moving or stationary), breathing techniques, and meditation (mental focus). The availability of many different forms of qigong allows individuals to find one that best suits their needs and abilities.
In the current study, which was conducted by researchers at Dalhousie University in Halifax, Nova Scotia, the participants were taught the Chaoyi Fanhuan form of qigong. This form involves seven specific movements and related exercises that focus on relaxation, release, and sending the body's energy or "qi" throughout the body.

Study fibromyalgia patients participated in a one-hour practice session once weekly for 8 weeks and were asked to practice the movements and exercises at home every day for six months for 45 to 60 minutes. After the first 8 weeks of practice, the investigators reported the following results:

• Based on a 10-point scale, patients in the qigong group had a 1.55 point reduction in pain compared with only 0.02 points in controls
• Based on the 100-point Fibromyalgia Impact Questionnaire, individuals who participated in qigong reported a decrease of 18.45 points compared with 0.93 points in controls. This questionnaire rates pain, sleep, function, and psychological distress
• Quality of sleep also improved during the 8-week treatment period based on a sleep quality index of 3.29 points
• Psychologically, patients in the 8-week treatment group showed an improvement of 5.29 points on a questionnaire

Following the initial 8-week treatment period, the patients said they practiced for a mean of 4.9 hours per week, which declined to 2.9 and 2.7 hours by months 4 and 6, respectively. However, the 52% of patients who practiced at home the most (5 hours per week) enjoyed the most benefits in a number of areas.
Individuals who participated in the delayed treatment also showed improvements similar to those in patients who took part in the immediate qigong sessions and practice in all areas. When the authors combined the results of the two groups, the results revealed sustained effect of qigong on pain at both 4 and 6 months, and benefits persisted through 6 months for impact scores, sleep, and physical and mental well-being.

Fibromyalgia is a challenging syndrome to treat, and so it's important to have treatment options available to patients. Qigong may be one of those options. The authors of the latest study seem to think so, as they noted that qigong may be viewed as "a useful adjunct in the management of fibromyalgia."
SOURCE:
Lynch M et al. A randomized controlled trial of qigong for fibromyalgia. Arthritis Research & Therapy 2012 Aug. doi: 10.1186/ar3931

Qigong from one of our Subscribers

Thank you, Richard Curtis, for sharing this video from a recent class he leads in Punta Gorda, Florida. For more information on Hun Yuan Primoridal (Wudang) Meditation and the Peace River Taichi / Qigong school: http://goo.gl/wYcnI

If you would like a video of your practice shared on our MIT Qigong Blog, please submit to qi@mit.edu. We are interested in learning and sharing about all forms of Qigong. Comments? Feel free to respond below... We would love to facilitate more discussion and appreciate your readership and support.

Yoga and Qigong: Two Streams From a Single Source

By Sat Hon,
Founder, New York Dan Tao Center, author of "Taoist Qigong for Health and Vitality." Huffington Post | August 2012

In the hunt for the common ancestor of yoga and qigong, one discovers that unlike its progenies, it existed in a form that has long vanished in the sands of time and remains buried beneath layers of foreign invasions. I know the disciplines of yoga and qigong quite well, yet nonetheless the search for their common ancestor drives me deep into ancient texts, old forgotten sutras and temple dancing figures, all of which are relics derived from this single source. Over days, months and years I continue to pursue this form -- these sacred movements and postures -- no longer found within any living tradition.

What is the origin of yoga, or more specifically of hatha yoga, the physical/mental cultivation of the spiritual path of yoga? The root of yoga is the Sanskrit word yuj, which suggests a discipline of binding -- to "yoke" one's habitual conditioning in order to liberate the practitioner from the bondage of greed, fear, obsession and indolence. The core of Indian spirituality is propelled by four dynamic concepts: karma (causality), maya (illusory existence), nirvana (liberation), and yoga (cultivation). It is at this juncture that we face a real danger of getting lost on our way down this dark, ancient, subterranean passageway of Indian culture and religion. For this exploration, it suffices to know that yoga is one of the four pillars of Indian spirituality, the concrete cultivation and practice that can lead one toward nirvana, liberation and spiritual enlightenment.

At this point, we must cross over a continent into yet another antiquity, China circa 500 AD during the Tang dynasty. A traveler would have been impressed and overwhelm by China's civilization with its great cultural refinements, the flowering of all aspects of scientific, social and economic development. One can surmise that the Buddhist mendicant monk, Bodhidharma, must have felt a sense of utter bewilderment, as he came from the relatively rural society of ancient India. Bodhidharma had a vision that he would be the one to bring Buddhism into China, the Middle Kingdom. Bodhidharma was like most well-educated upper-class Indians and he was also a prince of a small neighborhood kingdom; thus, we can deduce that he was probably educated in the four basic pillars of yoga. According to unofficial anecdotes, by virtue of his yogic accomplishment he was able to cross the Yellow River by treading on a single reed stalk. Furthermore, according to the same legend, when this Indian monk arrived at the Shaolin monastery, he was shocked by the state of decline and the weakened physical state of the monastic brotherhood as most of them fell asleep during his sermon on the transcendental heart-to-heart instantaneous enlightenment of the Ch'an Buddhist teaching. Thus, Bodhidharma decided to teach yoga to the monks in order to strengthen and develop the vitality necessary for their spiritual cultivation. Within the next century, his yoga was then absorbed and integrated into the Chinese indigenous form of physical/mental practice, qigong. Illustrated here is an example of qigong as compared to yogic asana:

                                

Yogic asana Spinal Twist, contrasted with the qigong posture Tiger Gazing Back: Notice that in both these postures there is a common spinal twist. Hence, both have a strengthening effect upon the core muscle group of the spinal column and would improve one's core strength.

Pin Sun Wing Chun-Master Sifu Fung Chun "Wong Wah Bo & Seung Dao"

Master Fung Chun being interviewed at his home in Gulao village, Heshan, China. Respect to Master Fung!

1) Was Wong Wah Bo from Gulao?

2) Did Leung Jan teach Dbl Knives in Gulao?

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Pin Sun Wing Chun - Master Sifu Fung Chun "Yiu & Kwa Lik"

Master Fung discusses being attacked on the street and the importance of Yiu and Kwa Lik at his home in Gulao Village, Heshen, China. Yat Pai "One Family"!


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Qi Vitality from Healing with Whole Foods by Paul Pitchford

     A major functional concept from traditonal Chinese medicine is qi. A vital essence found in all things, qi has aspects of both matter and energy. We will refer primarily to its expression as energy, keeping in mind that energy and matter are convertible into one another. The theories of modern physics showing matter and energy to be alternate descriptions of one reality are very much in accord with the concept of qi and other facets of Eastern philosophy.
     The qi concept gives us a measure for the vitality of a person, object, or state. If the qi of a certain food is of good quality, then the food will taste better and impart more qi to the individual who consumes it. In a person, good qi is manifested as an ability to accomplish things, lack of obstruction in the body, better functioning of the internal organs, and so on. To further understand qi, which itself is a yang quality, it is helpful to understand its yin counterpart----blood. Blood is yin and the "mother of qi", since the nutrients in blood support and nurture qi. At the same time qi leads and directs the blood. Furthermore, digestive and circulative qi must be sufficient in order for the blood to be formed and to circulate.
     Whatever manifests in a person does so with that type of qi. Someone who is graceful, for instance, has harmonious qi; weak people lack qi; those who are strong have abundant qi; people with pure, clear minds have "refined" as opposed to "confused" qi. Thus qi is not only the energy behind these states of being but the intrinsic energy/substance of these states. The qi concept, then, provides a way to describe every aspect of life.
     From a therapeutic standpoint, there are several functional aspects of qi. It is warming and is the source of all movement; it protects the body, flows through the acupuncture channels, and maintains the activity of the body systems and organs. Sources of qi in the body are three-fold: 1) from food; 2) from the air we breathe; and 3) from the essence of the kidneys, some part of which we are born with.
     How well we utilize qi from these sources depends on how we live and on our attitudes. Qi is also transferred between people in interactions of every kind. The qi of the cfook permeates the food. Exercise, herbal therapy, acupuncture, and awareness practices such as meditation are traditional ways of clearing obstructions and maximizing qi flow.
     Qi that stagnates causes accumulations resulting in obesity, tumors, cysts, cancers, and the multitude of viral and yeast-related diseases that plague those with sedentary lives and refined, rich diets.
     The qi of the body can be accurately measured and regulated by the diagnostic and therapeutic methods of Chinese medicine. In nutritional therapy, improving the "digestive qi" of the spleen-pancreas is a priority to be discussed in the Earth Element chapter. In other chapters we will discuss "protective qi" as an aspect of immunity, qi deficiencies of various organs, qi stagnation of the liver, and the practices that improve or damage qi in food and the body.
    

Traditional vs. Commercial

The Difference between a traditional Gung Fu Gwoon and a Commercial Gung Fu Club

By Yun Hoi

There are many differences between a traditional gung fu gwoon and a commercial gung fu club. The main difference is that a traditional gwoon exists to pass down the traditional art whilst the commercial club exists to make a profit. Any thinking person reflecting on this will realise that these two orientations inevitably lead to very different experiences for the student. 

The commercial club has to provide a visible index of progress. This led to the development of grade levels and uniform syllabi across the different branches of commercial organisations. This presents at least some semblance of uniformity and encourages students to continue training. Also, commercial clubs are able to use tournament wins in their marketing. Thus they will sponsor and support the sportification of gung fu. The whole “champion” ethos has thus developed and is fostered by those who practice gung fu as a sport.

The proprietor of the commercial club realises that training cannot be so difficult as to be beyond the abilities of the average weekend participant. This leads inevitably to either, or both, lower standards or longer learning periods. Longer training periods because of slow progress is acommercially a “good thing” – because it means more fees! It also leads to a deliberate two tiered club – those who are fit athletes and able to compete for the club (and recruit new members) and those who are simply filling out the ranks. The latter usually make no, or minimal, progress and are deluded into believing that they might be able to apply their art in real world self defence.

Another difference between the traditional gwoon and the commercial club is evident at the outset. Approaching a traditional gwoon for membership does not mean the student simply walks in the door and slaps down the fee, demanding membership. I call this the “supermarket model”. With the commercial club, this is all you have to do – “buy” the art. (Actually this is an illusion as it is impossible to buy genuine skill or knowledge). In the case of the traditional gwoon, you approach the sifu with the right respectful attitude and ask him to consider you for membership. The sifu makes the decision – as he ought to, because he knows best who to teach and who not to! The “supermarket model” is “come one, come all”. The traditional gwoon is like a university in that you have to earn entry. Entry cannot be bought. The commercial club is financially transactional – buying something. The traditional gwoon is based on relationship. The former is a commercial commitment. The latter is a personal commitment.

So, the question is: which do you think is going to teach you genuine gung fu?