A Master Mark's Praying Mantis, Tai Chi & Qigong School

Tai Chi has increased in popularity in the western world.  It often appears in the background of advertisements of unrelated products.  It is recommended for seniors and by the American Arthritis Society, which has its own simplified version.  Many health clubs and martial arts studios offer Tai Chi classes.

Tai Chi is a Chinese art designed to protect oneself from unarmed and armed attacks and illnesses.  It is both a martial art and a method for preventing and treating illnesses.  Information about its history and concepts can be found in the article  â??Are You Really Learning Tai Chi and Is It Effective for Stress?â?Â  at

http://yang-sheng.com/?p=1612

Qigong, pronounced Chee Kung, is not as well-known as Tai Chi and is frequently given as an auxiliary exercise before or after doing Tai Chi.  In Chinese "Gong" means work or hard task.   Qi can be translated as life energy.  Qigong is the task of learning to control the flow of Qi through your body by using breath, movement and meditation.  It is a Chinese discipline that is at least 5000 years old.

The main divisions of modern Qigong (Chi Kung) are: Spiritual, Medical, Martial and Athletic depending on the main goal of the practitioner. However, there is an overlap between these branches

Medical Qigong is a branch of Traditional Chinese Medicine (TCM). TCM postulates that health is the result of smooth Qi circulation, without accumulation or deficiency in any part of the body, while disease is the result of poor Qi circulation. Once the flow of Qi is balanced, the body tends to heal itself.

Here Qigong will be used to denote Medical Qigong for preventing and treating diseases and will not include Tai Chi, which is also a form of Qigong.  More information about Qigong can be found in â??What is Qigong/â? at

http://www.selfgrowth.com/articles/Eisen1.html

If you want to learn classical Tai Chi you must find a knowledgeable instructor.  Many classes only offer shortened, altered forms that are supposed to be for health purposes only.  Many of these so-called Tai Chi forms are not taught according to Tai Chi principles and are some sort of new-age dance.  You can save money and probably get the same health benefits from slow walking and waving your arms.   Even if you find an instructor that teaches a classical long form and you want to learn self-defense, investigate if 2-person Tai Chi martial art forms are taught and not self-defense based on Karate or some other martial art.

Many health benefits have been ascribed to the practice of Tai Chi.  However, there are a few problems with these studies.  The scientist conducting these studies may not be an expert in Tai Chi and so selects an incompetent teacher for the subjects.  The form may have been altered by the instructor and so another teacher may not teach the same, exact form in another study.  Sometimes the sample size is too small.  If the subjects are required to practice at home some will be fanatic and others barely practice and accurate reports of practice times are difficult to obtain.  Finally, Tai Chi, even shortened versions for health, require years of study before the subject is really doing Tai Chi.  Hence, the studies should be called the effects of trying to learn Tai Chi.  More long-term studies are required to verify the beneficial effects of Tai Chi.  

Clinical trials have shown that Qigong is helpful in about 200 diseases, even more diseases than Tai Chi.  There are many different forms of Qigong.  Some are classical and others are made-up or modified by a teacher.  The criticisms given above for Tai Chi research apply to Qigong research.

Learning Tai Chi takes self-discipline to practice daily and tenacity not to give up.  Those who have studied arts, like dance or music, that require constant practice are more likely to succeed in learning Tai Chi.  Tai Chi requires more coordination than some forms of Qigong.  A good memory is also helpful.  Nevertheless, learning Tai Chi only for health requires years of study.

Seniors interested in preventing or treating illnesses should consider learning Qigong rather than Tai Chi, especially if they have memory or coordination problems.  There are health forms of Qigong that are much easier to learn.  For example, a Qigong method for losing weight can be learned in about a minute.  The hard part is to practice it before every meal. 

For life threatening diseases use Qigong.  You may die before you learn Tai Chi.  Some hospitals have drop-in Qigong classes.  Such classes are not useful for treating serious diseases.  Usually, you are not informed that you must practice for hours every day.  Find a specialist in medical Qigong who can give you a TCM type of diagnosis and construct an individualized Qigong protocol based on the diagnosis.

Even in China, it is difficult for patients to practice Qigong for hours.  Patients join a social Qigong group or are placed in a hospital.   

Dr. Mehmet Oz, M.D., the star of the TV show “The Doctor OZ Show” stated “If you want to be healthy and live to 100, do  

Qigong."  Dr. Oz was not just making wild speculations.  Recent research has found a way to predict and increase your life span.  Tips of chromosomes are called telomeres.  These protective caps, made of repetitive chunks of DNA, keep the rest of the gene-laden chromosomes from disastrously unraveling.  Telomeres length has been linked to life span.  Longer tel=omeres have been associated with longer lives and vice versa.  A cell’s telomeres shorten a bit each time that the cell divides.

Telomeres length is decreased by stress and can be increased by reducing stress!!

 

Qigong (Chi Kung) is a Chinese medical therapy thousands of years old.  It consists of mental as well as physical maneuvering which simultaneously adjust body posture, breathing, and the mind.  Qigong for health is not strenuous and can even be performed by handicapped people.  It can be done anywhere, at any time, and requires no special clothing or equipment.  Qigong is practiced by millions of people worldwide.

 

Conferences on the scientific study of Qigong have been held in the U.S. and China. Qigong has been shown to improve respiration, induce the relaxation response, cause favorable changes in blood chemistry, and produce changes in EEG indicating improved mental states.  Clinical trials have shown the efficacy of Qigong in reducing stress, delaying aging effects, prolonging life, preventing illness and curing many chronic diseases including paralysis and cancer.

 

One scientific survey of aged practitioners revealed that they were in good health and appeared younger than a second group of non-practitioners. Their average blood pressure was normal and 93% had normal hearing and good memories. The non-practicing elders had a higher average blood pressure, 25% had hypertension, 50% had vision problems, 76% had hearing problems and 35% had lost their ability to work. After doing Qigong for 5 months, 52% of them recovered some of their working ability and made other physiological improvements.

 

NEW QIGONG CLASSES ARE FORMING.

LEARN AT 5 LARWIN RD., CHERRY HILL, NJ

OR AT HOME BY WEBCAM

 

Telephone: 856 427 4264

E-mail:        martyeisen@aol.com

More info:   See blog "What is Qigong?"  
                   A Master Mark’s Praying Mantis, Qigong and Taiji School.  See: mantiskungfu.tk  

In part 1 of this series, the universal concept of Qi was introduced. Then, the various types of bodily Qi, used in traditional Chinese medicine to explain health and disease, were defined. Here the functions of Qi and its relation with the Chinese Organs and various substances in the body will be discussed.

4. Functions of Qi

The following are six observed functions of Qi.

• Transforming ---Kidney and Bladder Qi transform fluids and urine, respectively. Spleen Qi transforms fluids into food Qi, which is transformed into Blood (the Chinese concept discussed below) by Heart Qi.
• Holding --- Lung Qi holds sweat. Spleen Qi hold Blood and fluids in the blood vessels. Kidney and Bladder Qi hold urine.
• Raising ---Spleen Qi raises the organs.
• Protecting --- Lung Qi protects the body from external pathogenic factors.
• Warming --- Spleen Qi and, especially, Kidney Qi warm the body.

5. Movement of Qi

The internal organs perform specific functions, normally in relation to a specific type of Qi. In order to perform these functions, the various types of Qi have to flow in appropriate directions. The Liver controls the smooth flow of Qi in all directions.  The movement of Qi is based on directions and can be described by: ascending, descending, entering and exiting.  Ascending refers to the upward movement of Qi from a lower area; descending means the downward flow of Qi from an upper area. Exiting means the outward movement of Qi, and entering indicates the inward movement of Qi.  The following examples illustrate this directional flow.

The Lungs cause the Qi to descend directing it downwards to enter the Kidney and Bladder. The Kidneys receive the Lungs’ Qi, while Kidney Qi ascends to the Lungs. The Lungs control exhalation and the Kidneys inhalation. Furthermore, Liver Qi flows upward to help balance the downward flow of Lung Qi.  Spleen Qi ascends to the Lungs and Heart, while Stomach Qi descends. Thus, the clear Qi obtained by the transformation of the Spleen ascends and the Stomach sends the unrefined part of the food to the Small Intestine for further processing.

Some organs perform movements in all four directions. Lung Qi moves in and out during breathing. However, when disseminating nutritional essence to the body, Lung Qi ascends, but descends when liquefying waste is to be sent to the Kidneys.  Qi exits the Yin organs to flow in the corresponding meridians, while Qi enters the yang organs from their Yang meridians. Qi can also enter and exit the body from acupoints.

Besides the basic four movements, Qi movement is sometimes described as gathering (entering into a location) and dispersing (leaving to a different location). The terms expanding and contracting are also used, but these are just examples of exiting and entering.

6. Qi Pathology

There are four different types:

1. Deficient Qi --- The Lungs, Spleen and Kidneys are prone to this condition.
2. Sinking Qi --- Deficient Qi, especially Spleen Qi, can lead to sinking, which can cause prolapsed organs.
3. Stagnant Qi --- Qi does not move. Liver Qi is susceptible to this condition.
4. Rebellious Qi --- This occurs when Qi moves in the wrong direction. For example, when Stomach Qi ascends instead of descending, nausea, vomiting, or belching can occur.

7. Blood and Qi

In Chinese medicine Blood (Xue) is not the same as in Western medicine. Of course, Blood is a dense form of “Qi’.  However, Blood is derived from Qi in two ways:

(i) Food Qi, produced by the Spleen, is sent upward to Lungs, and Lung Qi pushes it to the Heart, where it is transformed into Blood. The transformation requires the assistance of the Original Qi stored in the Kidneys.

(ii) Kidney Essence produces Marrow, which generates Bone Marrow which also forms Blood.

Note that although Essence plays an important role in the formation of Blood, it is nourished and replenished by the Blood.  The blood–forming function of the bone marrow was introduced during the Qing dynasty, before this concept appeared in western physiology!

After a massive loss of Blood, one can develop signs of Qi deficiency, such as, breathlessness, sweating and cold limbs. Qi depletion, such as after heavy, prolonged sweating, can lead to signs of Blood deficiency, such as, palpitations, pallor, numbness and dizziness.

Nutritive Qi is closely related to the Blood and flows with it in the blood vessels and the channels. Four aspects of the close relationship between Blood and Qi are:

(a) Qi generates the Blood (See 7 (i).)

(b) Qi moves the Blood --- This relationship is contained in the sayings “When Qi moves, Blood follows” and “If Qi stagnates, Blood congeals”. Lung Qi infuses Qi into the blood vessels to assist the pushing action of the Heart.

(c) Qi holds the Blood --- This action is a function of Spleen Qi.  The saying “Qi is the commander of Blood” is often used to summarize the above three aspects.

(d) Blood nourishes Qi --- Qi relies on the Blood for nourishment. Moreover, Blood provides a material and “dense” basis, which prevents Qi from “floating”, and giving rise to the symptoms of the disease pattern of Empty-Heat (1).  These two aspects are often summarized by the saying “Blood is the mother of Qi”.

8. Qi and Body Fluids

Body Fluids in Chinese medicine are called “Jin Ye”. The character "Jin" means “moist” or “saliva” and so can be interpreted as anything liquid or fluid. The word "Ye" means fluids of living organisms.  There are two types of Body Fluids:

Jin --- These fluids are quick-moving, clear, light, thin and watery, and they circulate in the exterior of the body (skin and muscles) with the Wei Qi. They are controlled by the Lungs, which disseminate them to the skin aided by the Upper Burner, which controls their transformation and movement towards the skin. They moisten and partially nourish skin and muscles. The Jin is manifested as sweat, tears, saliva, mucous and parotid secretions. They are also a

component of the fluid part of Blood.

Ye --- These fluids are the more turbid, dense, heavy and slower moving fluids, which circulate in the interior of the body with the Ying (Nutritive) Qi. They are under control of (transformed by) Spleen and Kidneys. They are moved and excreted by Middle and Lower Burners. They lubricate the joint cavities; nourish and lubricate the spinal cord and brain, bone marrow and the "orifices of the sense organs" i.e. eyes, ears, nose and mouth

Production of Jin Ye (Body Fluids) --- Body Fluids arise from food and drink. They enter the Stomach from which they are transformed and separated into pure and impure parts by the Spleen. The Spleen sends the pure part upward to the Lungs and the impure part downward to the Small Intestines. The Small Intestine separates the impure part into a pure and impure part. The pure part of this second separation goes to the Bladder and the impure part to the Large Intestine, where some of the water is re-absorbed. The Bladder, aided by the Qi from the Kidney, further transforms and separates the fluids it receives into pure and impure parts. The pure part is sent upwards to the exterior of the body, where it forms sweat. The impure part is flows downwards and is transformed into urine. The Lungs disperse part of the pure part to the space under the skin and the remainder down to the Kidneys. The Kidneys vaporize some of the fluids they receive and send it back up to moisten the Lungs.

9. Organs and Transformation and Movement of Qi

Chapter 5 of the book Plain Questions states: “Water and fire are symbols of Yin and Yang.” This means that water and fire represent opposite aspects. Based on the properties of water and fire, everything in the natural environment may be classified as either Yin or Yang. Those with the properties of fire, such as heat, movement, brightness, upward and outward direction, excitement and potency, pertain to Yang. Those with the properties of water, such as coldness, stillness, dimness, downward and inward direction, inhibition and weakness, pertain to Yin. Accordingly, within the field of Chinese medicine different functions and properties of the body are classified as either Yin or Yang. For example, the Qi of the body, which has moving and warming functions, is Yang, while the Qi of the body, which has nourishing and cooling functions, is Yin. Yin Qi is sometimes called “Water” and Yang Qi, “Fire”.  Qi condenses to form the material body and is Yin. When Qi disperses, it moves and is Yang.

These Yin and Yang aspects of Qi are the basis of Chinese physiology. The proper transformation of Qi allows birth, movement, growth and reproduction to take place. The movement and transmutation of Qi depend on the function of Chinese organs and will be described below.

The motive force for the transformation of Qi is the Fire stored in the Gate of Vitality or Life Gate (Ming Men), an area between the Kidneys. Historically, the Life Gate’s location has been postulated in several different places.  Its Fire is referred to as the “Minister Fire’. This Fire supplies heat for all bodily functions and for the Kidney Essence.  The Ming Men Fire and the Essence provide another example of the Yin-Yang concept. The Fire depends on the Jing

to provide the biological substances for all life processes. Jing relies on the Ming Men Fire for the motive force and heat that transforms and moves the various physiological substances. Without the Ming Men Fire, Jing would be a cold and inert, incapable of nurturing life. This relationship is summarized by the expressions “Qi is transformed into Essence“and “Essence is transformed into Qi”.  Gathering Qi flows down to the Life Gate to provide Qi and Ming Men Fire flows up to the Lungs to provide heat.

Mutual Assistance of Heart and Kidney

The Heart is in the upper Jiao and corresponds to the element Fire. It is Yang in nature, and relates to movement. The Kidneys are in the lower Jiao and correspond to Water. They are Yin in nature and relate to non-movement. These two elements represent the Yin and Yang of all the organs (Fire and Water). Heart Fire is called Imperial Fire. Heart Yang descends to warm Kidney Yin, Kidney Yin ascends to nourish Heart Yang.  The Heart and Kidneys are constantly communicating. If Kidney Yin is deficient it can’t rise to nourish the Heart Yin, which leads to hyperactive Heart Fire (insomnia, restlessness, anxiety, flushed cheeks, night sweats, red tongue with no coat and a midline crack). If the Fire of the Heart does not descend to the Kidneys, Heart Heat develops which can damage Kidney Yin and so Water cannot rise. Kidney Yang becomes deficient and edema results.  The ascending and descending of Kidney and Heart Qi also affects other organs. If Kidney Yin does not nourish Liver Yin, Liver Qi may ascend too much, causing headaches and irritability. If Heart Qi does not descend, Lung Qi may also fail to descend, causing coughing or asthma. Heart and Kidney Qi provide the Fire and Water necessary for the functions of the Spleen and Stomach in digestion, transformation and transportation.

Spleen and Stomach

Spleen Qi normally ascends to the Heart and Lungs to direct the pure food essence up to these two organs, where it is transformed into Qi and Blood. Stomach Qi normally descends to send the impure part of food, left after the Spleen’s transformation, down to the intestines.  If Spleen Qi does not rise diarrhea can occur. After some time, Qi and Blood deficiency will occur, since insufficient food essences will be transported to the Lungs and Heart. Prolapse of various organs and hemorrhoids can also ensue, since the rising of Spleen Qi lifts and keeps the organs in place.

Liver and Lungs

Qi flows smoothly when the ascending of Liver Qi and the descending of Lung Qi are balanced.

If Liver Qi does not ascend and extend, it can stagnate in may different areas of the body causing feelings of constriction or distention. Stagnate Liver Qi can also invade the Stomach, causing epigastric pain, nausea and vomiting, or the Spleen, causing diarrhea. It can go downwards to the Bladder, resulting in distention of the hypogastrium and slight retention of urine.

Excessive rising of Liver Qi to the head causes headaches and irritability. It can also affect the Lungs preventing Lung Qi from descending, causing coughing or asthma.

If Lung Qi does not descend, fluids will not be carried to the Kidneys and Bladder, resulting in urinary retention or edema of the face. Lung Qi may also stagnate in the chest, causing coughing or asthma.

Transformation of Qi by the Triple Burner (San Jiao)

The Triple Burner is a Yang organ and has been historically defined in several different ways (1). The three divisions of the Triple Burner in the Table 1 are based on the functions of the pertaining organs and not on their location. It ensures the correct movement of all types of Qi. If it malfunctions, Qi, Blood and Fluids will not flow harmoniously and they will overflow, routes will be blocked and Qi will stagnate.
 

References

1. Maciocia, G. Foundations of Chinese Medicine. Churchill Livingstone, New York, 1989.

2. Changguo, W., (Compiler). Basic Theory of Traditional Chinese Medicine, Publishing House of Shanghai Univ. of

TCM, 2002.

Part 1. Qi in Chinese Medicine

Marty Eisen, Ph.D. and Kevin W Chen, Ph.D.

1. What Is Qi?

Before any scientific investigation of Qi, the concept of Qi and its properties in Chinese philosophy must be known, in order to judge how closely any modern scientific interpretation fits.

 

Qi is a fundamental concept or terminology in traditional Chinese medicine (TCM) with multiple levels of meanings. If you read enough in TCM, you would find that TCM seems to use “qi” to describe almost all invisible forces that affect human lives and health. More specifically, Qi can devote the invisible forces both outside and inside the human body in many different ways (1). We will introduce some of these uses here as we lay out the some basic background of qi in Chinese philosophy and culture.

 

Qi might have beeen first discussed by Chinese philosophers (2).  Huai Nan Zi, a Daoist book around 122 B.C., states that the Dao originated from Emptiness and Emptiness produced the universe. The universe produced Qi,-- Here it was most likely referred to qi energy outside of body.

 

Zhang Zai (1020-1077) said that the Great Void consists of Qi. Qi condenses to become the myriad of things. He clearly understood the concept of the matter-energy continuum, in the sense of modern physics, even though these ideas were conceived centuries later. He also saw the indestructibility of matter-energy as revealed by his statement “Qi in dispersion is substance and so is it in condensation”. Since Qi forms myriad of things implies that Qi must also involve information, in modern terminology. He also said that every birth is a condensation and every death a dispersal of Qi. Thus, just as “Qi” is the energetic foundation of the universe, it is also the physical and spiritual substratum of human life. Zhu Xi (1131-1200) confirmed that Qi condensing can form beings and the conservation of energy, when he stated: “When dispersing Qi makes the Great Void, only regaining its original misty feature, but not perishing; when condensing it becomes the origin of all beings”. 

 

From these classic discussions, we should say that a modern scientific explanation of Qi must involve aspects of matter, energy, and information, which remind us of the new finding in physics, the “hidden dimension.”

 

This universal Qi, postulated by Chinese philosophers, will be denoted by “Qi” to differentiate from its usage in Chinese medicine, which will be denoted by Qi (without quotation).  TCM has been using concept of Qi primarily in two senses. The first use is in abbreviation of functions or conditions. Qi is used to describe the complex of functional activities of any organ. For example, Heart-Qi, is not a refined substance in the Heart, but indicates the complex of the Heart’s functional activities, such as, governing the Blood, controlling the Blood vessels, etc. Thus, there is Liver-Qi, Heart-Qi, Lung-Qi, etc. In the sense, it is also used to indicate disorders of the organ’s function or body’s disorder – for example, “Qi Bi” (Qi constipation) and “Qi Liu” (Qi tumor). These abbreviations will not be discussed in more details here, but Qi as an actual refined substance will.

 

The second use of Qi is vital energy, which stems from the Chinese character for Qi (?). Qi can be decomposed into two radicals, which stand for “vapor, steam or gas” and (uncooked) “rice” or grain. In the second case, it is the energy or life-resource within the grain that is called “qi”, not the material or chemical part itself. This is evidence by the fact that rice could lose its taste and “gain qi” after being offered as oblation to the soul. This usage implies that Qi can be used as immaterial as vapor and as dense and material as rice. It also implies that Qi could be just subtle substance (vapor) produced from a coarse one (rice), just as cooking rice produces steam. Thus, sinologists generally agree that Qi is matter-energy in the sense of modern physics.

 

Natural energies, which are not tangible or visible are particular specializations of this use of “Qi” – for example, Seasonal Qi, Heavely Qi , Earthly Qi and Food Qi. Other examples are environmental factors or forces that may affect human health, such as cold, dampness, dryness, etc.

 

Just as “Qi” is the energetic foundation of the universe, it is also the physical and spiritual substratum of human life. In Chinese medicine, the terminology employed depends on the state of the energy-matter. Energetic material, ranging from less dense to denser, is termed: Spirit (Shen ?), Energy (Qi? ), Essence (Jing? ), Blood (Xue? ), Body Fluids (Jin Ye?? ), Marrow (Sui? ), and Bone (Gu? ).

 

The three most important energetic substances for the function of the body are Jing, Qi and Shen, representing different stages or phases of life phenomenon. These are known as the “Three Treasures” or “San Bao”(??) .

2. Jing

In order to understand concept of Qi, we need briefly discuss another related TCM concept “Jing”. Jing is usually translated as “Essence”. The Chinese character implies that it is a refined substance derived from a coarser one. In many senses, Jing could be the internal sources or structure base of Qi. Jing itself can be divided into different types or be looked from different angles. If Qi is used in the sense of function, Jing would be understood as the physiological structure. If Qi is considered as vital energy, then Jing would be the physiological systems that support the energy. For example, endocrine system is frequently referred as “jing” in TCM. Keep it in mind that there are disagreements on what can be called Jing, what can not. Basically there are three different types of Jing discussed in TCM books.

Prenatal Jing (Pre-Heaven Essence)

At conception, the Prenatal Jing passes from the parents to the embryo. This essence, together with nourishment derived from the Kidneys of the mother, nourishes the embryo and fetus during pregnancy. It is the only kind of essence present in the fetus.

Prenatal Jing determines basic constitution, strength, vitality, and so individual uniqueness. Since Prenatal Jing is inherited from the parents, it is very difficult to influence in later life. Some say the quality and quantity of Prenatal Jing cannot be altered. The way to conserve Prenatal Jing is by striving for balance in all life activities - moderation in diet, work/rest, and sexual activity. Irregularity or excess in these areas wastes Prenatal Jing. Certain exercises help conserve Prenatal Jing, such as Tai Chi and Qigong. Tortoise breathing may positively influence it.

Postnatal Jing (Post-Heaven Essence)

After birth, the infant starts to eat, drink, and breathe on its own. The Spleen and Stomach then extract and refine Qi from the food and drink and the Lung gets Qi from the air. Postnatal Jing is the complex of essences thus refined and extracted. It is the material basis for the functional activity of the body’s internal organs and metabolism. The Kidneys store any surplus Jing to be released when required.

 

Postnatal Jing is continually being used by the body and replenished by food and drink. The Prenatal Jing is enriched and functions optimally only through the action of the Postnatal Jing. Without the function of the Prenatal Jing, the Postnatal Jing cannot be transformed into Qi.

Kidney Jing

Kidney Jing plays important role in physiology. It arises from both Prenatal and Postnatal Jing. Is hereditary, like Prenatal Jing and determines ones constitution. However, it is partly replenished by the Postnatal Jing.  Kidney essence is stored in the Kidneys, but has fluid-like nature and circulates all over the body, especially in the Eight Ancestral (Extraordinary) Vessels. Kidney Essence is said to have the following functions:

(i) It is the basis for growth, development, sexual maturation, and reproduction. --- It moves in long, slow developmental cycles (men’s Essence flows in 8-year cycles; women’s in 7-years) and presides over the major phases of development in life.

 

In childhood, Kidney Jing controls growth of bones, teeth, hair, brain development and sexual maturation. When Kidney Jing is weak, there may be poor bone and teeth development, stunted growth, and mental retardation.

 

In puberty, Kidney Jing controls reproductive function and fertility, and normal development into adulthood. Developmental problems that can occur at this time, such as amenorrhea, are often related to weak Kidney Jing.

 

Conception and pregnancy are guided and controlled by Kidney Jing. When Kidney Jing is weak, signs such as infertility, chronic miscarriage and other such problems may occur.  Kidney Jing declines naturally, finally producing the characteristic signs of aging, such as: hair/teeth loss, impairment of memory, etc.

 

(ii) Kidney Jing is the basis for Kidney Qi --- Jing is fluid-like and therefore more Yin and so can be considered as an aspect of Kidney Yin. It forms the material basis for Kidney Yin to produce of Kidney Qi. Kidney Yin is warmed by Kidney Yang and the heat from the Gate of Vitality (Ming Men) to produce Kidney Qi. However, Kidney Jing is necessary before this transformation can occur.  Kidney Qi can become deficient with age producing signs such as: aching and weakness of the loins and knees, weak bladder, frequent, clear or dripping urination, thin and profuse leukorrhagia..

(iii) Kidney Jing produces Marrow --- Marrow produces bone marrow, the brain, and fills the spinal cord. Marrow in Chinese medicine has no exact equivalent in Western Medicine).

The Brain in TCM is called the "Sea of Marrow". Therefore if Kidney Jing is weak, the brain may be undernourished, leading to poor memory or concentration, dizziness, a feeling of emptiness in the head, etc.

(iv) Kidney Jing determines our Constitution --- Protection from exterior pathogens depends largely on the strength the Defensive (Wei Qi), discussed below. However, the state of Kidney Jing also influences our strength and resistance. If the Essence is "wasted" or poorly stored, the person may have lowered immunity to exogenous pathogenic influences and constantly be ill with colds, allergies, etc.

(v) Essence and Qi are the material foundation for Shen (Mind) --- This postulate is used in Chinese medicine because Jing, Qi and Shen represent three different states of the condensation of “Qi”, from coarse, to rarified, to subtle and immaterial, respectively. If Jing and Qi are healthy and plentiful, the Mind will be happy. If both Jing and Qi are deficient, the Mind will suffer.

 

3. Different Types of Qi

To help students of TCM to understand “qi,” modern TCM books started to define different “qi” one way or other. These exploratory definitions discussed below may inspire us to think about the concept of Qi more carefully and comprehensively, they may also create new problem or confusing in understanding the true meaning of qi and its applications in TCM. However, as long as we keep it in mind that qi is more a multi-meaning or multi-component concept than a specific matter, energy or function, we would be less likely to deviate from the original meaning of qi.

Some TCM books have classified the life-force energy according to its location and function in the body (2, 3). Here are some examples of the definitions of various qi for us to start thinking this abstract concept in a more concrete way:

 

Prenatal Qi (Yuan Qi)

Yuan Qi is said to be Essence in the form of Qi. Yuan Qi has its root in the Kidneys and spread throughout the body by the San Jiao (Triple Burner). It is the foundation of all the Yin and Yang energies of the body. Yuan Qi, like Prenatal Jing, is hereditary, fixed in quantity, but nourished by Postnatal Jing.

 

Yuan Qi is the dynamic force that motivates the functional activity of internal organs, and is the foundation of vitality. It circulates through the body in the channels, relying on the transporting system of the San Jiao (Triple Burner). It is the basis of Kidney Qi, and dwells between the two Kidneys, at the Gate of Vitality (Ming Men). It facilitates transformation of Qi described below, and participates in producing Blood. It emerges and stays at the 12 Source points.

 

Center Qi (Zhong Qi)

Energy generated from the Spleen and Stomach, whose function is to transport the Qi from food into the chest where it is combined with the Heart’s and Lungs’ Qi.

 

Food Qi (Gu Qi)

Food entering the Stomach is first “rotted and ripened”; then transformed into a usable form by the Spleen. The energy derived from this food essence is divided into Pure Yang Qi and Impure Yin Qi by the Spleen. The Pure Yang Qi is sent upward to the chest by the Center Qi via the Middle Burner. First, it goes to the Lungs where it combines with the Heavenly Qi to form Gathering (Zong) Qi. Then, it is transported to the Heart, where it unites with the Yuan Qi form the Kidneys to produce Blood. The turbid Yin Qi of Gu Qi is sent down by the Spleen via the Middle Burner to the Lower Burner to be further refined and excreted.

 

Clear Yang Qi (Qing Qi)

This is the pure energy form the Gu Qi sent by the Spleen to the Upper Burner and chest via the Middle Burner.

 

Turbid Yin Qi (Zhou Qi)

This is the impure energetic essence of Gu Qi transported by the Spleen via the Middle Burner to the Lower Burner to be further refined and excreted.

 

Gathering Qi (Zong Qi)

This is also called Chest Qi (Xiong Qi), Big Qi Da Qi) and “ Big Qi of the Chest”. The Spleen sends the pure energetic essence of Gu Qi up to the Lungs, where (with the help of Yuan Qi and Kidney Qi) it combines with air and transforms into Zong Qi.

 

Zong Qi nourishes the Heart and Lungs. It enhances and promotes the Lungs in controlling Qi and respiration and the Heart's function of governing the Blood and Blood Vessels. If Zong Qi (Gathering Qi) is weak, the extremities, especially the hands, will be weak or cold.

Zong Qi gathers in the throat and influences speech (which is under control of the Heart) and the strength of voice (under control of Lungs). The strength of Zong Qi can also be determined form the voice – weak (strong) voice, weak (strong) Zong Qi. It is easily affected by emotional problems, such as grief and sadness, which disperse the energy in the chest and weaken the Lungs.  The Lungs and Kidney mutually assist each other via Zong Qi and Yuan Qi. Zong Qi flows downward to aid the Kidneys while Yuan Qi flows upward to aid in respiration (and the formation of Zong Qi).  The chest area where Zong Qi collects is called the “Sea of Qi”. Zong Qi and the Sea of Qi are controlled by Shanzhong (Ren-17). Gathering Qi is also treated by the Heart and Lung Channels and breathing exercises.

 

True Qi (Zhen Qi)

Zong Qi originates in the Lungs. It is transformed into Zhen Qi with the catalytic action of Yuan Qi. Zhen Qi is the last stage in the transformation and refinement of Qi. It is the Qi that circulates in the channels and also outside the body and nourishes the organs. Zhen Qi has two different forms, Ying Qi and Wei Qi:

 

Ying Qi (Nutritive Qi)

Ying Qi nourishes the internal organs and the whole body. It spends two hours in each channel, moving through all twelve channels in a twenty four hour period (termed the Horary Cycle). During these periods, the corresponding organs are nourished and maintained by the Ying Qi.

It is closely related to Blood, and flows with Blood in the vessels as well in the channels. Ying Qi is the Qi that is activated by insertion of an acupuncture needle. It is closely related to the emotions, since it can be directed by thought.

 

Wei Qi (Protective Qi)

Wei Qi is fast moving, "slippery" and more Yang than Nutritive Qi. It flows primarily under the skin and in between the muscles, especially in the Tendino-Muscular meridians. Wei Qi protects the body from attack by exogenous pathogenic factors such as, harsh weather conditions, microorganisms, harmful emotions, and evil spiritual forces. For example, a deficiency of Wei Qi can make someone prone to frequent colds.

There are also three Wei Qi energy fields extending several feet from the body. All energetic forms of the body, including organs, blood vessels, nervous system, etc., can be accessed and treated through these fields.

•  Wei Qi warms, moistens, and aids in nourishing skin and muscles. For example, a person with a deficiency of Defensive Qi will tend to feel easily cold. 

•  Wei Qi adjusts the opening and closing of pores; thus, regulating sweating and the body temperature. It is controlled by the Lungs, which regulates its circulation. The Lungs also disseminate fluids to moisten the skin and muscles. These fluids mix with Wei Qi. Perspiration function depends on the Lungs ability to circulate Wei Qi and fluids to the exterior. A weakness of Lung Qi may cause a weakness of Wei Qi, and lead to susceptibility to frequent colds.

•  Deficient Wei Qi can lead to spontaneous sweating. When an exogenous pathogen (e.g., Wind-Cold) invades the Exterior, the pathogen can block the pores, inhibiting the function of the Wei Qi, and blocking sweating. The treatment is to restore the Lungs' function of dispersing, strengthen the Wei Qi and produce sweating. Sweating therapy is often used in the early stages of a Wind-Cold pathogenic invasion.

•  Defensive Qi has its root in the Lower Burner (Kidneys). It is nourished by the Middle Burner (Stomach and Spleen) and is spread outwards by the Upper Burner (Lungs).

•  Wei Qi has a complex circulation pattern, of 50 cycles during a 24 hour period, 25 times in the day and 25 at night. In the daytime, Wei Qi circulates in the Exterior, but at night it goes into the Interior and circulates in the Yin Organs. From midnight to noon, the Wei Qi is exterior, and is at its maximum strength at noon. From noon to midnight, the Wei Qi gradually withdraws into the Interior, to protect the Yin Organs.

•  It is said that sleeping under an open window at night gives exogenous pathogens a better chance for attack than during the daytime, since the Exterior of the body is less well protected. Hence, it is easier to catch a cold at night than in the daytime.

•  Wei Qi can become thicker and extends farther out during Qigong practice. Therefore, it may take longer to move inward at night, causing some Qigong practitioners to have difficulty falling asleep after evening practice.

 

Upright Qi (Zheng Qi)

Upright Qi is also known as Righteous Qi. This is not another type of Qi but a general term to indicate the various Qi protecting the body from invasion by Xie Qi.

 

Postnatal Qi (Hou Tian Zhi Qi)

Energy derived from food and drink (from Earth) and air (from Heaven) which are cultivated after birth. Postnatal Qi depends on Prenatal Qi for development. Both form the foundation for the body’s vital energy.

 

Organ Qi (Zang and Fu Qi)

This is the energy responsible for the functioning of the internal organs. The Yang-Fu, hollow bowels, produce Qi and Blood from food and drink. The Yin-Zang, solid viscera, store vital substances.

Each organ has its own energy corresponding to one of the Five-Element energies, which respond to the universal and environmental energy fields. Thinking, feeling, metabolism and hormones can influence the Organ Qi.

 

References

1. Wiseman N. English-Chinese Chinese-English Dictionary of Chinese Medicine. Hunan, China: Hunan Publish of Science and Technology. 1996

2. Maciocia, G. Foundations of Chinese Medicine. Churchill Livingstone, New York, 1989.

3. Johnson, J. A. Chinese Medical Qigong Therapy. International Institute for Medical Qigong, Pacific Grove, 2000.

1. What is Classical Tai Chi?

Only the Yang style will be discussed. However, similar types of training were used in other classical styles (Chen, Wu and Sun), since these were also internal forms of Kung Fu for health and self defense. These styles have also been altered and shortened.

The original (old) Yang Tai Chi form was devised by Yang Lu-Chan (1799 - 1872) and consisted of about 128 postures, not counting repetitions. It had both fast and slow movements in it. One of the purposes of the fast movements was to teach fa-jing, small, explosive movements to generate tremendous power in punches, kicks, etc., for self defense. The (new) long form, practiced by most Yang stylists today, was derived from the Yang Lu Chan form by Yang Cheng Fu (1883 - 1936). He removed the fast fa-jing moves, all leaping kicks and made slightly different moves the same. It has about 108 postures. To learn the original form properly took about 5 or 6 years.

Each move in the old form not only showed how to strike acupoints, but the proper direction for striking them, with devastating results. This could result in death of an adversary and was known as Dim Mak.

However, learning the form was not enough for combat and so the following two-person exercises are practiced to learn how to attack and counter. Martial Push Hands (Toi Sau), consisting of countering punches, strikes, kicks, locks and throws. This is not the same as the modern, popular push hands, whose purpose is to push the opponent off-balance. Chi Sau (sticky hands) are also practiced, as well as Pushing Feet, in which only the feet are used to attack and defend. These exercises are mainly to train the student to combat single attacks.

More complex exercises are used for continuous attacks, such as Da Lu (the Great Repulse) and Small San Sau (Free Hands). These exercises only use a small number of the techniques from the old form.

Students then learn Pauchui (Cannon Fist), the remaining movements from the old form, done powerfully rapidly. Puchui consists of two different formulas, a fixed sequence of moves, which are practiced alone. Later, one student does one formula, while his opponent does the other so that they can practice a sequence of attacks and counters (Large San Sau) without stopping between techniques. At first, they practice slowly and then, gradually faster, with full power. Later, the techniques are applied randomly, leading to free sparring. Usually the Large San Sau is not taught until a student has practiced for at least four years.

Weapons, such as the sword, spear, are also taught as solo forms and then, two-person sparring exercises.

There are several associated medical and health aspects in Tai Chi connected with the old solo form associated martial training exercises. There is a natural, biorhythmic Qi flow in the body every 24 hours, known as the Horary Cycle. In the Horary Cycle, the Qi makes its way through the meridians with its associated organ so that there is a two-hour period during which it is at maximum energy. The order of flow and the maximum energy time periods are:

Lung (3-5 AM) ¡ú Large Intestines (5-7 AM) ¡ú Stomach (7-9 AM) ¡ú Spleen (9-11 AM) ¡ú Heart (11AM - 1PM) ¡ú Small Intestines (1-3 PM) ¡ú Bladder (3-5 PM) ¡ú Kidney (5-7 PM )¡ú Pericardium (7-9 PM) ¡ú Triple Energizer ( 9-11 PM ) ¡ú Gallbladder ( 11PM - 1AM) ¡ú Liver (1 ¨C 3 AM) ¡ú Lung ¡­..

Performing the old Yang form causes your Qi to flow through the Horary Cycle 3 times, energizing the body and helping balance your Qi flow. In addition, each posture in the Yang form can be practiced alone as a Qigong exercise to treat various conditions in the body ¨Cfor example, holding the single whip posture is beneficial to the joints. In addition, greater difficulty than normal in doing a certain posture can be used to diagnose diseases.

Most people cannot learn to relax sufficiently by only doing the solo form. Practicing the two-person exercises is required. In addition, practicing the San Sau form can energize the practitioners if the acupoints are struck lightly.

In classical Tai Chi, the goal was not to just to make students warriors, but also healers. Dim Mak is not studied just for self defense to injure people. Techniques for resuscitating attackers and treating accidental practice injuries must also be learned. Moreover, the same Dim Mak technique, when done gently and with a healing mind can be used to treat diseases.

Auxiliary Qigong training, which includes holding postures, is also an integral part of training. This helps students increase their internal energy, learn to feel Qi, helps relaxation, rooting, and projecting Qi. External Qi healing is also taught.

Classical Tai Chi takes years of dedicated study. It is very difficult to learn in modern times because of many distractions. To teach Tai Chi to the masses, several different shorter versions of the new, long, Yang Cheng ¨C Fu have been devised such as: the Beijing 24 movement version, Chen Man-ching 37 movement form, the 42 movement competition form developed by the Chinese National Wushu Association, and a 48 movement Yang style version by the Chinese National Athletic Association. There is even a fast set version developed by Master Dong Ying-jie.

Practicing the old Yang style probably has more health benefits than practicing a modern, shorter version simply because there are more varied movements in the old form. It is unlikely that the short form causes the Qi to flow 3 times through the Horary Cycle, because different movements influence the Qi flow in different ways and many movements are omitted. There are also many principals for doing the postures correctly. In some modern, shorter versions, these principals are not obeyed. Even if the student is taught the principals and has them memorized, it takes years before they can be performed correctly.


Tai Chi research is usually not done on all parts classical Tai Chi as described above, but only some shortened version or even a few postures from some solo form. The results should really be entitled the effects of trying to learn Tai Chi, since the research is usually carried out for months and not years. Beginning students are not doing real Tai Chi and so using a control group that danced or walked might give similar results as doing Tai Chi (9). Further studies, using a walking control group as in (21), should be done.

The Chinese medical health benefits, such as the Horary Cycle effect and postures used as Qigong, have been passed on from Master to student without explanation or justification in terms of traditional Chinese medical theory. Clinical trials have not been carried out to justify all of these claims.

2. Is Tai Chi a Form of Qigong?

The movements in the solo Tai Chi form cause the Qi to circulate. A Tai Chi expert can feel the Qi circulate and after years of practice the circulation of Qi produces the movements. Thus, Tai Chi can be considered to be a form of Qigong according to the Qi definition of Qigong (1)

Even some beginners claim to feel Qi or some of its manifestations. However, often this is just the result of muscle tension restricting blood flow and brainwashing by the instructor. Initially, because beginners must concentrate on the postures and principals, their minds are too preoccupied to feel Qi. Electrical sensations in the back, legs and arms, may be an indication of multiple sclerosis (MS) and not an indication of Qi flow in vital energy channels (2). "The common form of Lhermitte's sign, which occurs in about a third of multiple sclerosis (MS) patients, consists of a feeling of an electric current moving down the back to the legs on flexion of the neck. The spread of the sensation is usually downwards, terminating either at the lower end of the spine or passing down both legs. However, all four limbs may be affected or less frequently the arms alone. Even in the absence of any other symptoms or signs, Lhermitte's sign is a strong indication of MS. In our patient electrical sensation compatible with Lhermitte¡¯s sign occurred during bow stance (cervical extension) and push hand practicing (flexion). These positions represent the classical postures of flexion or extension that are associated with Lhermitte's sign. They evoke, due to mechanical deformation of the cord impulses in demyelinated, sensory fibers."

The first definition of Qigong is not suitable for research, since the exact nature of Qi is unknown. However, Tai Chi is a self-training technique or process that integrates the body posture, breathing, and mentality into oneness to achieve the optimal state for both body and mind. Thus, Tai Chi is a form of Qigong according to the second definition in (1).

3. Tai Chi for Relieving Stress

Sandlund and Norlander (3) reviewed more than 20 studies published from 1996
to 1999 on the effects of Tai Chi on stress response and well-being and concluded that, although the slow-movement Tai Chi may not achieve aerobic fitness, it could enhance flexibility and overall psychological well-being. Tai Chi exercises led to an improvement of mood. The researchers concluded that all studies on the benefits of Tai Chi have revealed positive results and that Tai Chi was an effective way to reduce stress.

Wang, Collet, and Lau (4) reviewed general health outcomes of Tai Chi. Among the six studies they reviewed with psychological measures, five reported positive or significant effects of Tai Chi on reducing stress and anxiety. However, biases existed in some of the studies, and it was difficult to draw firm conclusions about the benefits reported. Therefore, more well-designed studies are needed in the future.

The review (5) states that the majority of studies on Tai Chi conducted between 1996 and 2004 had focused on health and well being of Tai Chi exercise for senior adults. The results show that Tai Chi may lead to improved balance, reduced fear of falling, increased strength, increased functional mobility, greater flexibility, and increased psychological well-being, sleep enhancement for sleep disturbed elderly individuals, and increased cardio functioning.

Jin (7) conducted one of the first studies to examine the effects of Tai Chi (new long Yang and Wu forms) on the endocrine system. Changes in psychological and physiological functioning following participation in Tai Chi were assessed for 33 beginners (8 months or less experience) and 33 practitioners (more than a year¡¯s experience). The variables in the three-way factorial design were experience (beginners vs. practitioners), time (morning vs. afternoon vs. evening), and phase (before Tai Chi vs. during Tai Chi vs. after Tai Chi). Phase was a repeated measures variable. Relative to measures taken beforehand, practice of Tai Chi raised heart rate, increased noradrenaline excretion in urine, and decreased salivary cortisol concentration. Relative to baseline levels, subjects reported less tension, depression, anger, fatigue, confusion and state-anxiety, they felt more vigorous, and in general they had less total mood disturbance.
Heart rate for practitioners was higher than that for beginners. Jin attributes this effect to the lower stance and more controlled form of experienced practitioners

The data suggest that Tai Chi results in gains that are comparable to those found with moderate exercise. There is need for research concerned with whether participation in Tai Chi has effects over and above those associated with physical exercise. A later paper by Jin (9) investigated this query.

The study (9) compares the stress-reducing attributes of Tai Chi to those of brisk walking, meditation, and sitting and reading. There was no difference in the magnitude of cortisol reduction between the Tai Chi group and the other three groups. Hence, an additive effect of the physical exercise component and the cognitive exercise component in the practice of Tai Chi is not evident

4. Tai Chi for Stress-related Symptoms

Control of Hypertension

In Wang et al.¡¯s recent review (4) of Tai Chi, four studies (two with randomized control) were discussed in terms of its effects on hypertension, and all of them reported that it significantly decreased blood pressure among hypertensive patients.

The results in (11) suggest that light activity and moderate intensity aerobic exercise have similar effects on BP in previously sedentary elderly individuals. If future trials with large sample size and a no-exercise control group confirm these results, promoting light intensity activity could have substantial public health benefits as a means to reduce BP.

This study (13) examined the effects of Tai Chi vs. aerobic exercise for victims of heart attacks, comparing them to a cardiac support group as control. Resting heart rate declined in the Tai Chi group, but curiously, not in the aerobics group in this study. Both the Tai Chi and aerobics groups showed a drop on systolic blood pressure, but only the Tai Chi group showed a drop in diastolic blood pressure.

Improvement of Cardiovascular Conditions

Wang et al. (4) reviewed 16 studies of Tai Chi in patients with cardiorespiratory
conditions and reported that its regular practice will delay the decline of cardiorespiratory function in older adults and might be prescribed as a suitable exercise.

One of the few studies to focus on serious Tai Chi practitioners, mostly people in their 60's, who had been practicing the new Yang Long form for 3-10 years, appears in (10). They practiced 3-7 times a week, with an average frequency of 5 times a week. A fairly rigorous practice: 20 minutes of warm-up exercises, 24 minutes of practicing the form paced by the Master, and 10 minutes of cool-down. This study compares these Tai Chi practitioners to a group of sedentary peers matched for age and body size, and looks at cardiorespiratory declines over a two-year period. It has some heart rate profiles that seem to indicate moderate aerobic benefit in older practitioners (this benefit has not been demonstrated in younger subjects).

In (12), changes in heart rate and electrocardiogram were recorded by telemetry in 100 volunteers who were regularly doing a Yang simplified (short) form. During the exercise, the change in heart rate was not very marked and no important electrocardiographic changes were recorded. Thus, it was speculated that the possible beneficial effect of Tai chi on the cardiovascular system cannot be attributed solely to the amount of exercise provided by Tai Chi and additional mechanisms must be sought. The author notes that "16 male and 10 female hypertensives reported a gradual normalization in blood pressure cutting the need for medication entirely or reducing the doses."

The study (18) concluded that Tai Chi was a culturally appropriate mind-body exercise for older adults with cardiovascular risk disease factors. Statistically significant psychosocial benefits were observed over 12-weeks. Further research examining Tai Chi exercise using a randomized clinical trial design with an attention-control group may reduce potential confounding effects, while exploring potential mechanisms underlying the relaxation response associated with mind-body exercise. In addition, future studies with people with other chronic illnesses in all ethnic groups are recommended to determine if similar benefits can be achieved. The authors were unaware of an earlier study (19) on the beneficial effects of Tai chi for dialysis patients.

This research (21) compared the effects of a short style of Tai Chi versus a brisk walking training program on aerobic capacity, heart rate variability (HRV), strength, flexibility, balance. They found Tai Chi to be an effective way to improve many fitness measures in elderly women over a 3-month period It was also significantly better than brisk walking in enhancing certain measures of fitness, including lower extremity strength, balance and flexibility, psychological status, and quality of life.

Reduction of Chronic Pain Syndrome and Arthritis Symptoms

Pain and fatigue significantly decreased in the experimental group in (14). However, the improvement in daily life performance of the rheumatoid arthritis patients was not statistically significant but their sense of balance was enhanced significantly.

Sun-style Tai Chi exercise (6) was found as beneficial for women with osteoarthritis to reduce their perceived arthritic symptoms and to healthier behavior.

In the short term study (15), the beneficial outcomes for Tai Chi group and aquatic group were significantly better than the self-help group. Tai Chi may be more suitable than aquatic exercise for osteoarthritis. Further longitudinal studies are necessary to confirm these results. Similar conclusions were reached in another study (16) comparing Tai Chi and an aquatic group for rheumatoid arthritis.

The results (17) suggest Tai Chi does not exacerbate symptoms of rheumatoid arthritis. In addition, Tai Chi has statistically significant benefits on lower extremity range of motion, in particular ankle range of motion, for people with RA. The included studies did not assess the effects on patient-reported pain.

The objective of this systematic review (25) is to evaluate data from controlled clinical trials testing the effectiveness of Tai Chi for treating rheumatoid arthritis (RA). Systematic searches were conducted on Medline, Pubmed, AMED, British Nursing Index, CINAHL, EMBASE, PsycInfo, The Cochrane Library 2007, Issue 1, the UK National Research Register and ClinicalTrials.gov, Korean medical databases, Qigong and Energy Medicine Database and Chinese databases up to January 2007.
Collectively this evidence is not convincing enough to suggest that Tai Chi is an effective treatment for RA. The value of Tai Chi for this indication therefore remains unproven.

Reduction of Anxiety and Depression

In (20), significant improvements in trait anxiety, pain perception, mood, flexibility, and balance were obtained. These may have a profound effect on the incidence of falls, injuries, resulting disability, and overall quality of life.

The study (22) aimed to assess the usefulness of two interventions in a group rehabilitation medicine setting and to determine strategies and exercise guidelines for long-term care of the HIV/AIDS population with human immunodeficiency virus (HIV) and/or acquired immunodeficiency syndrome (AIDS). It concluded that that Tai Chi and exercise improve physiologic parameters, functional outcomes, and quality of life. Group intervention provides a socialization context for management of chronic HIV disease. Further long and short term studies are required.

The effects on blood pressure, lipid profile, and anxiety status on subjects in a 12-week Tai Chi Chuan exercise program were studied (23). It concluded that Tai Chi exercise training could decrease blood pressure and results in favorable lipid profile changes and improve subjects' anxiety status. Therefore, Tai Chi could be used as an alternative modality in treating patients with mild hypertension, with a promising economic effect.

Another paper on the beneficial effect of Tai Chi on depression in older individuals appears in (26).

Immunity

At rest the total number of T-lymphocytes and the number of active T-lymphocytes were increased significantly in the exercise group compared with the controls (8). Immediately after a bout of Tai Chi (88 style), a marked increase of active T-lymphocytes occurred. In conclusion, the results indicate that frequent Tai Chi exercise causes an increase of T-lymphocytes in the blood.

According to a new study (24), Tai Chi may help older adults
avoid getting shingles by increasing immunity to varicella-zoster virus
(VZV) and boosting the immune response to varicella vaccine in older adults. Tai Chi alone was found to increase participants' immunity to varicella as much as the vaccine typically produces in 30- to 40-year-old adults, and Tai Chi combined with the vaccine produced a significantly higher level of immunity, about a 40 percent increase, over that produced by the vaccine alone. The study further showed that the Tai Chi group's rate of increase in immunity over the course of the 25-week study was double that of the health education (control) group. The Tai Chi and health education groups' VCV immunity had been similar when the study began.
In addition, the Tai Chi group reported significant improvements in physical functioning, bodily pain, vitality and mental health. Both groups showed significant declines in the severity of depressive symptoms.

Previous studies have suggested that Tai Chi may improve immune function. Thisr> study (27) was intended to examine whether 5 months of moderate Tai Chi and Qigong (TQ) practice could improve the immune response to influenza vaccine in older adults. It concluded that traditional TQ practice improves the antibody response to influenza vaccine in older adults. However, further study is needed to determine whether the enhanced response is sufficient to provide definitive protection from influenza infection.


References

1. Eisen, M., Qigong and Taiji application in stress management. Part 2: Qigong for stress, Qi Dao, Jan. ¨C Feb., 2008.
2. Achiron, A., Barak, Y., Stern, Y., Noy, S. Electrical sensation during Tai-Chi practice as the first manifestation of multiple sclerosis," Clinical Neurology and Neurosurgery, 99, 280-281, 1997.
3. Sandlund, E. S., & Norlander, T. The effects of Tai Chi Chuan relaxation and exercise on stress responses and well-being: An overview of research. International Journal of Stress Management,7(2), 139¨C149, April 2000.
4. Wang, C. C., Collet, J. P., & Lau, J. The effect of Tai Chi on health outcomes in patients with chronic conditions. Archive of Internal Medicine, 164, 493¨C501, 2004.
5. Kuramoto, A. M. Therapeutic benefits of Tai Chi exercise: research review. WMI, 6, 105(7), 42-6, Oct. 2006.
6. Song, R., Lee, E.O., Lam. P. Bae, S.C. Effects of a Sun-style Tai Chi exercise on arthritic symptoms, motivation and the performance of health behaviors in women with osteoarthritis. Taehan Kanho Hakhoe Chi, 37(2),249-56, March 2007.
7. Jin, P.. Changes in heart rate, noradrenaline, cortisol and mood during Tai Chi. Journal of Psychosomatic Research, Vol. 33, No. 2, 197-206, 1989.
8. Sun, X., Xu Y., Xia Y. Determination of E-rosette-forming lymphocytes in aged subjects with Taichiquan exercise. Int J Sports med, Vol.10, No 3, 217-219, 1989.
9. Jin, P. Efficacy of Tai Chi, brisk walking, meditation, and reading in reducing mental and emotional stress. Journal of Psychosomatic Research, Vol. 36, No. 4, 361-370, 1992.
10. Lai, J., Lan, C., Wong, M., and Teng, S. Two-year trends in cardiorespiratory function among older Tai Chi Chuan practitioners and sedentary subjects. Journal of the American Geriatric Society, Vol. 43: 1222-1227, 1995.
11. Young, D.R., Appel, L.J., Jee, S. The effects of aerobic exercise and T'ai Chi on blood pressure in the elderly,", Circulation v. 97(#8), 54-P54, March 3, 1998.
12. Gong, L, Qian J., Zhang J., Yang Q., Jiang J., and Tao Q. Changes in heart rate and electrocardiogram during Taijiquan exercise; analysis by telemetry in 100 subjects. Chinese Medical Journal 94(9), 589-592, 1981.
13. Channer, K.S., Barrow, D., Barrow, R., Osborne, M., and Ives, G. Changes in haemodynamic parameters following Tai Chi Chuan and aerobic exercise in patients recovering from acute myocardial infarction. Postgraduate Medical Journal, 349-351, 1990.
14. Lee, K.Y. and Jeong, O. Y. The effect of Tai Chi movement in patients with rheumatoid arthritis. Taehan Kanho Hakhoe Chi, 36(2),278-85, 2006.
15. Lee, H.Y. Comparison of effects among Tai-Chi exercise, aquatic exercise, and a self-help program for patients with knee osteoarthritis. Taehan Kanho Hakhoe Chi, 36(3), 571-80, 2006.
16. Kirsteins, A.E.; Dietz, F.; Hwang, S.M. Evaluating the safety and potential use of a weight-bearing exercise, Tai-Chi Chuan, for rheumatoid arthritis patients. Am. J. Phys. Med. Rehabil., 70(3), 136-41, 1991.
17. Han, A., Robinson, V., Judd, M., Taixiang, W., Wells G.; Tugwell, P. Tai Chi for treating rheumatoid arthritis. Cochtane Database Syst. Rev., (3), CD004859, 2004.
18. Taylor-Piliae, R.E., Haskell, W.L., Waters, C.M.; Froelicher, E.S. J. Adv. Nurs., 54(3), 313-29, 2006.
19. Mustata, S., Cooper, L., Langrick, N., Simon, N., Jassal, S.V,; Oreopoulos, D.G. The effect of a Tai Chi exercise program on quality of life in patients on peritoneal dialysis: a pilot study. Perit. Dial. Int., 25(3), 291 ¨C 4, 2005.
20. Ross, M.C., Bohannon, A.S., Davis, D.C.; Gurchiek, L. The effects of a short-term exercise program on movement, pain, and mood in the elderly. Results of a pilot study. J. Holist. Nurs., Jun;17(2):139-47, 1999.
21 Audette, J.F., Jin, Y.S. , Newcomer, R., Stein, L. Duncan G., Duncan, G.; frontera, W.R. Tai Chi versus brisk walking in elderly women. Age Aging. Jul;35(4),388-93, 2006.
22. Galantino, M.L., Shepard, K., Krafft, L., Laperriere, A., Ducette, J., Sorbello, A., Barnish, M., Condoluci, D.; Farrar JT. The effect of group aerobic exercise and t'ai chi on functional outcomes and quality of life for persons living with acquired immunodeficiency syndrome. J. Altern. Complement. Med. Dec;11(6),1085-9, 2005.
23. Tsai JC, Wang WH, Chan P, Lin LJ, Wang CH, Tomlinson B, Hsieh MH, Yang HY, Liu JC. The beneficial effects of Tai Chi Chuan on blood pressure and lipid profile and anxiety status in a randomized controlled trial. J Altern Complement Med. Oct;9(5):747-54, 2003.
24. Irwin, M.R., et al. Augmenting immune responses to varicella zoster virus in older adults:  J. Amer. Geriatric, Soc., Vol. 55, 4, 511- 517, 2007.

25. Lee et al. Tai chi for rheumatoid arthritis: systematic review. Rheumatology (Oxford), Nov., 46(11),1648-51, 2007..
26. Chou, K.L., Lee, P.W., Yu, E.C., Macfarlane, D., Cheng, Y.H., Chan, S.S.; Chi, I.
Effect of Tai Chi on depressive symptoms amongst Chinese older patients with depressive disorders: a randomized clinical trial. Int J Geriatr Psychiatry, Nov;19(11):1105-7, 2004.
27. Yang Y, et al. Effects of a Taiji and Qigong intervention on
the antibody response to influenza vaccine in older adults. Am J
Chin Med. 35(4), 597-607, 2007.

This article is addressed to beginning students and to those interested in enlarging their knowledge of Kung Fu.

The series of questions hopefully will stimulate students to carefully investigate the schools they intend to join, define classical Kung Fu and help differentiate between external and internal systems. Some of the concepts are difficult to explain since they are physical as well mental and must be experienced.

What is Kung Fu?
The literal meaning of Kung Fu is "hard task". In ancient times the monasteries in China were the repositories of knowledge. The hard task was to masterself-defense, Chinese medicine, philosophy, music, painting and calligraphy. Today most commercial clubs only emphasize self-defense or sporting competitions.

In this modern world of specialization it seems unbelievable that one person can master so many diverse disciplines. However, the ancient Chinese philosophers were generalists rather than specialists. They discovered that these apparently diverse disciplines have a common basis, Taoist philosophy. Nevertheless, Kung Fu was considered a lifetime study.

What is a Master?
A Master is a hereditary title designating a person who knows a whole system. Although a Master is a highly skilled martial artist, a highly skilled martial is not necessarily a Master. Each classical system has only one Master (sometimes called a Grandmaster). When he retires, he appoints a new Master.

There are very few Masters alive today. Some of the systems are very old and many of the techniques and forms have been lost because the Master died before passing them on.

Sometimes a Master died before designating a successor and many students claimed to be the Master and they alone knew the "true system". Even if a Master was appointed, other students claimed to be the Master since their teacher was not alive to dispute their claims.

How can you tell who is the true Master?"
This is difficult especially for a beginning student. These fakes are highly skilled con artists who prey on students' ignorance and psychological weaknesses. Their tools are extreme friendliness, excessive praise and flattery, pretending to care for their students and feeling their pain. They use meaningless Chinese phrases to make weak, useless techniques seem powerful and exotic. The following criteria can help distinguish a Master from a phoney.

In classical Kung Fu the student must imitate the teacher and learn certain forms. Therefore, two "Masters" cannot have very few forms or techniques in common and move differently.

Sometimes they are movies or videos of the former Master. If a Master's hands do not resemble the former Master hands, for example it looks like he is doing a hard style when the system is soft, then he must be a fake.

The Master appoints a successor who is a highly skilled martial artist. A student with knowledge of any martial art would be able to tell if the "Master" had a strong stance etc. A person who looks like a beginner cannot be a Master.

Another trick of "Masters" is to pull out photos of them with their teacher. These photos were obtained by paying hundreds of dollars to the teacher, pretending that they were a friend of a friend of the teacher or having a friend shoot a picture at a demonstration or seminar. Many of these photographs do not show the "Master" practicing with his teacher but friendly horseplay. Such photographs are then passed off as serious self defense moves.

Who can teach a particular system of Kung Fu?
Only a student who has the permission of the Master of that system. His school is usually a branch of Master's school.

How many different styles of Kung Fu are there?
There are about 300 styles. The styles are based on mammals, birds, insects, mythical creatures, colors, spirits, philosophies, and combinations of these categories. There are also family Kung Fu systems which are passed on to the descendants.

Is there a grading system in classical Kung Fu?
Not usually; however, in some classical schools the students are divided into categories, such as student and disciple.

Many commercial schools make up their own ranking system and award different colored belts or sashes. There are some organizations in China who make up their own forms, based on classical forms, and have a belt-ranking system.

How can you tell if a Kung Fu system is legitimate?

1. The teacher should be able to trace the Masters back to the founder.
2. Contact the Master of the system to find out if the student has his permission to teach. Sometimes it is difficult to determine if the head of the organization, even if it is large, is a Master.
3. Some systems have their forms recorded in books or videos. For example, the Chen Tai Chi form has been recorded. If a teacher's movements don't resemble the recorded form, he is not a Master.
4. Learn the difference between an external and internal system so you can tell if the teacher is teaching according to the correct principles.
5. If a number of different styles are taught as a single system, be on your guard. This usually indicates that the teacher has never learned a single system thoroughly. Any good system has techniques for dealing with all possible types of attack(short to long range; armed and unarmed). Many times the systems taught are incompatible (e.g. Shaolin and Tai Chi). They are based on opposing philosophies and muscle action.
6. Be suspicious if free (uncontrolled) fighting is introduced in a relatively short time. If you have not mastered any techniques of the system, what are you doing?
7. Promotions after a fixed time period are fraudulent. Each person's ability is different.
8. Weapons should not be taught to beginners. Beginning students do not have a strong stance, cannot maintain the proper distance from an opponent and cannot transmit a great deal of power to their hands. All of these skills are required to use a weapon properly.
9. The student is taught a new technique only when the Master thinks he is ready and may be required to practice the same technique for years.
10. Some non-classical systems have rejected classical forms and have combined techniques from several systems. The rationale is that free fighting is not patterned. By combining the best techniques from several systems it is thought that a superior system is obtained. However, a good classical system already has most of these techniques. If not, the Master can add these, but never eliminates previous forms and techniques which characterize the system.

What are the difference between a hard (external) and a soft (internal) system?
Some of the differences are summarized below. Some external styles may possess some of the characteristics of an internal system.

External style

1. Relatively little time is devoted to developing a strong stance as compared to an internal style which emphasizes relaxation.
2. Straight line force is used in blocking. Sometimes large circular blocks which require a great deal of force are used.
3. Not much attention is paid to developing feeling for interpreting force. Attack and defense depend on fast reflexes, so practioners reach their peak when they are young.
4. Force is opposed by force.
5. Practice sparring, which is not free style, usually consists of a few moves.
6. Techniques rely mainly on external strength. However, inernal power may be emphasized later.
7. Muscles are used inefficiently. Many techniques only use the legs or arms. Frequently, extraneous muscles are used. A rigid type of force is produced.

Internal style

1. Balance and a strong stance are developed through relaxation and proper body alignment.
2. Small, subtle, circular, efficient movements are used.
3. Sensitivity and relaxation are emphasized. Thus, one's skill can be continually improved, even when one is older.
4. The opponent's force is used against him.
5. Longer two-men sparring forms are practiced. The shorter forms are cyclic and illustrate that fighting is continuous consisting of countering an attack and countering the counter.
6. Development of internal power is the chief goal.
7. Only necessary muscles are tensed. Power from the body is transferred to the arms and legs in a synergistic manner. Relaxation is emphasized. A flowing, smooth force, like a whip, is produced.
8. Qigong is practiced not only for martial applications, but also for health.

The above description is an attempt to help beginners distinguish between internal and external systems. Internal systems are not just Bagua, Hsingyi and Tai Chi.

In fact, some of the so-called practioners of internal systems violate the stated principles and are harder than many hard-stylists. Internal systems are not just characterized by claims of chi development, since this is also a part of some external systems.

Which is easier to master: an external system or an internal system?
Both are difficult to master. It requires more patience to become proficient in an internal system.

One must "invest in loss" - that is, be willing to lose contests rather than violate the principles of the internal system.

The cardinal principle is relaxation. It requires years of practice, frequently in slow motion, to become soft (Yin). The body must be changed from concrete to rubber. Often, the student begins to move too rapidly too soon in applications in order to generate force (Yang) and make a poorly executed technique work. The result is that the forms and techniques are performed in a hard-style manner.

The constant training training necessaryto master an internal system is illustrated in the following story. A Tai Chi student was determined to defeat his Master at push hands. He practised six hours a day for a long time. He met his teacher and engaged in a push hands' contest.

The student was easily defeated and complained, "I practised six hours a day!" His Master responded, "I practice 24 hours a day."

The Master's cryptic comment means that he used the principle of his art in performing his daily tasks. He tried to interact with people in a way which produced as little tension as possible.

The body and mind are intertwined. Any stress in the mind is reflected in muscular tension and vice versa. This muscular hardness not only leads to defeat, but is also detrimental to your health.

Can one master an internal and external system simultaneously?
Not generally, since the muscles are used differently in each system. It isnot the sequences of movements alone that characterize asytem, but also the way in which they are done. The result of studying both tyoes of systems is usually that neither is performed correctly.

In order to punch or kick powerfully must one study soft-style if one is a hard-stylist and conversely?
Tremendous power can be generated through proper training in either style.

Do soft-stylists always block softly?
Some soft-stylists generally block softly using redirection; others use both hard and soft blocks. However, the power for a hard block is not generated in a hard style manner.

Which style is more suitable for older people? The soft style is more suitable for older people. Some soft-stylists reach their peak when they are well over 60. Theoretically, one could improve forever.

A soft-stylist mainly depends on relaxation, sensitivity and the ability to turn his opponent's strength against him and not on muscular strength or fast reflexes.

The hard style is hard on the body. Hard-stylists usually retire young, like gymnasts, or modify their techniques to resemble a soft style.

Is strenuous exercise necessary for health?
No. Good physical condition is required for competing athletes and does not insure good health. A trained athlete can have cancer and die from a heart attack. Arnold Schwarzenegger needs to have a heart valve replaced. Strenuous exercise produces toxins and free radicals, which can harm the body. Most people do not have enough time to train properly and so rapid movements can injure muscles and joints. Repetitive strain can lead to chronic injuries and disease. Slow, nonstrenuous Qigong can improve your health.

What is Qigong?
The main divisions of modern Qigong (Chi Kung) are: Spiritual, Medical, Martial and Athletic depending on the main goal of the practioner. However, there is an overlap between these branches.

Medical Qigong is a branch of Traditional Chinese Medicine (TCM). Qi can be translated as life energy. TCM postulates that health is the result of smooth Qi circulation, without accumulation or deficiency in any part of the body, while disease is the result of poor Qi circulation. Once the flow of Qi is balanced, the body tends to heal itself.

In Chinese "Gong" means work or hard task. Qigong is the task of learning to control the flow of Qi through your body by using breath, movement and meditation. Since you will be taught genuine Qigong, passed down from master to disciple, the only requirement for success is dedication and practice.

Why study Qigong?
Some reasons for studying Qigong are: stress relief, relaxation, mental improvement, preventing and self-healing of diseases, spiritual enlightenment, harmony with nature and developing esoteric powers. It is the key to inner power, stamina and resistance to injury in Chinese Martial Arts. Chinese athletes use it to reach peak performance levels. Qigong can increase longevity and improve the quality of life as one ages.

Another reason is to become a Qigong therapist. Diseases can be treated in two ways. The therapist can prescribe Qigong exercise for a particular disease or he can inject his Qi to treat the disease. In Chinese Qigong hospitals both methods are used simultaneously. A therapist should learn several different Qigong methods in order to treat different diseases and to accommodate patients.

Can athletes, couch potatoes or handicapped people benefit from Qigong?
Yes. They are easy to learn requiring very little coordination. They are suitable for the young, old, strong, weak, and infirm, because they can be practiced standing, seated or lying. No equipment, special clothing or partners are required. There is no restriction on the place or time of their performance.

There are dynamic Qigong exercises that will satisfy the most robust people. Athletes can use Qigong not only to improve their peak performance, but also to speed recovery from strenuous training and ameliorate deleterious effects such as lactic acid build up, free radicals etc.

Individual programs can be constructed to aid recovery from illness or injury. It is has been shown that Qigong plus other forms of therapy (western or TCM) works better than Qigong or therapy alone.

Is Qigong scientific? Conferences on the scientific study of Qigong have been held in the U.S. and China. Qigong has been shown to improve respiration, induce the relaxation response, cause favorable changes in blood chemistry, and produce changes in EEG indicating improved mental states.

Clinical trials have shown the efficacy of Qigong in reducing stress, delaying aging effects, prolonging life, preventing illness and curing many chronic diseases including paralysis and cancer.

Does Qigong Have Anti-Aging Effects?
Yes. For example, one survey of aged practitioners revealed that they were in good health and appeared younger than a second group of non-practitioners. Their average blood pressure was normal and 93% had normal hearing and good memories. The non-practicing elders had a higher average blood pressure, 25% had hypertension, 50% had vision problems, 76% had hearing problems and 35% had lost their ability to work. After doing Qigong for 5 months, 52% of them recovered some of their working ability and made other physiological improvements.

When being treated by external Qi does the patient have to move or feel it to be cured?
No. Some people feel the effects of the Qi or move. Others do not feel anything and do not move. Both classes of people can benefit. Studies have shown that there is no correlation between the movements of the therapist and the patient.

Can a "Master" inject Qi and open all of your channels to give you powers or permanently improve your health?
Be suspicious of such a claim especially if the "Master" asks for a large sum of money. If you get a bowl of rice today you will feel good, but tomorrow you will feel hungry. The "gong" in Qigong stands for hard work. There is no royal road to learning. A standard recommendation is that you must practice 100 days in a row to obtain some benefit. If you miss one day you must start over, even if that day was the 99th.

How many forms of Qigong are there?
There are about 3000 different forms of Qigong. The different styles can be divided into three classes: medical, martial, and spiritual. These divisions overlap. However, to really become proficient in one branch you must specialize in that type of Qigong. For example, a spiritual practitioner can have developed tremendous amounts of Qi but can still be mediocre in applications to the martial arts.

Is Tai Chi a form of Qigong?
Yes. In the beginning Tai Chi seems to be a physical exercise. Later, with proper instruction, you will realize it is a form of Qigong. Each posture affects certain organs and can be used to heal diseases. After a long time you can feel the effects of your Qi during movements. There are also martial applications of Qi, since Tai Chi is a martial as well as as a healing art. Tai Chi is a very difficult form of Qigong to learn.

Can Qigong endanger your life?
Some hospitals have so-called Qigong classes for patients with serious illnesses, such as cancer. Patients are encouraged to drop in to these classes, when they come for treatment. Such programs are useless. Patients are not told that this is not enough time to spend or even the right type of Qigong for their problem. In China, patients treated with Qigong practice 3 to 6 hours daily.