Posted by: qifieldtherapy | August 18, 2010

Qigong, Conciencia y SE™

Qi Flow

Qigong, Conciencia y  SE™ por Federico Garcia-Anguiano

Me centraré en la descripción de mis experiencias hacia un enfoque que integra la salud, el bienestar y el cumplimiento de la realización del ser. Durante muchos años, he trabajado con la atención como método hacia la re-unión de las facultades de la mente, el sentimiento y el instinto del cuerpo. Este es un tema que se ha repetido a través de los últimos 25 años.

En esa época yo era estudiante en la escuela Northfield Mount Hermon en el oeste de Massachusetts. DL Moody fundó esta escuela fantástica y única con el propósito de educar las mentes, corazones y cuerpos de los niños (su lema era: “Para educar a la cabeza, el corazón y la mano”). D.L Moody pensaba que esta es la base para ser verdaderamente humanos. Mientras yo trabajaba mucho en labores manuales y mis búsquedas intelectuales allí, se me animaba también a investigar el reino de mis sentimientos (a diferencia de las emociones) y la espiritualidad.

Pocos años más tarde me familiaricé con el trabajo de GI Gurdjieff, cuya principal enseñanza se centra en el ser y el entendimiento como la verdadera medida de nuestra humanidad. Gurdjieff hace (a través de sus escritos) hincapié en la importancia de encontrar nuestra conciencia, recordando nuestra capacidad de recordar o realizar de hecho lo que somos-y desestimó la moralidad común. Dijo que nuestra civilización hace hincapié en “hacer” en detrimento del “ser” pero que en realidad estas dos cualidades deben estar reunidas y en equilibrio.

Empecé a estudiar prácticas Orientales de qigong hace aproximadamente 4 años. Durante mis estudios de Zhineng Qigong, he descubierto otro enfoque hacia la misma búsqueda de unidad entre el cuerpo, la mente y el sentimiento. En el Zhineng Qigong se estudia la relación entre los 3 dantians (centros de energía) en la forma en que el Qi fluye a través de ellos. Usamos diferentes técnicas y métodos que trabajan con Qi, ya sea por la disolución o la concentración de la misma dentro o alrededor de la dantians. La mayoría de las personas que practican Qigong Zhineng experimentan con regularidad lo que ellos llaman la armonía y la ecuanimidad – un simple sentido de arraigo en la Presencia libre de pensamientos o dramas emocionales.

Esta es la descripción del Dr. Pang con respecto a la finalidad que se propone para la práctica del Qigong:

Los seres humanos son formas que constan de tres aspectos principales:

Xing (forma física), Qi (energía) y Shen (mente). De los tres, Shen (mente) es el aspecto más importante y actúa como centro de control. Del mismo modo, la apertura (la liberación de bloqueos) de Shen es la más importante.
El aspecto fundamental de la apertura de Shen es mejorar y mantener el desarrollo de un contacto permanente con la conciencia humana.
La falta de conciencia en las acciones y la existencia da lugar a rápidos cambios de las emociones, las fluctuaciones extremas de las emociones afectan la circulación del qi en el cuerpo, lo que resulta en una alteración de la salud de la persona.
De hecho, el contacto permanente con la propia conciencia y con el corazón (sentimiento) es la más urgente necesidad de la humanidad. El Zhineng Qigong alienta a todas las personas a permanecer tranquilas y conscientes, y naturalmente abiertas todo el tiempo. Al mismo tiempo, se anima a todos a mantener el estado de armonía con la nuestra madre Naturaleza.

Al encontrarme en un profundo desenvolvimiento del ser, es obvio que hay muchas más cosas que investigar con seriedad. Aunque cada una de las disciplinas o las personas antes mencionadas haría hincapié en la Atención como una cualidad de arraigo en la sensación somática-física, ahora estoy descubriendo que hay mucho más que debo descubrir dentro de este ámbito.

Los métodos de Experiencia Somática (SE ™) revelan un mundo interior que es desconocido incluso para las personas más experimentadas en meditación o las múltiples formas que el trabajo de la realización pueda tomar. Este mundo descubierto por las teorías de SE™ es similar a la mayoría de las descripciones de lo que se suele denominar el “inconsciente”.
En mi trabajo con otros uso el método SE™ especialmente para ayudar a aquellos interesados en el desarrollo de la Atención a un nivel que es de muy difícil acceso por uno mismo.
Estos aspectos suelen tener que ver con el estrés pre y perinatal o el estrés acumulado en su proceso de desarrollo y crecimiento durante la infancia.

El principio fundamental de SE™ radica en el funcionamiento de las partes autonómicas (independientes) de nuestro sistema nervioso. En estas partes se graban todas nuestras experiencias, incluso aquellas presentes antes de nacer. Toda criatura –de los reptiles para arriba- tiene en sí este tipo de sistema reflexivo. Aquí es donde se enfocan las energías y actividades para garantizar la supervivencia del organismo. Este método utiliza técnicas para descubrir, identificar y descargar las energías activadas para la supervivencia del cuerpo que por cualquier motivo fueron cortadas y ni permitidas de ser liberadas. Los resultados de permitir la completa desactivación de estas energías van mucho más allá del mundo que podemos comprender intelectualmente.

Con el SE™, trabajamos con las respuestas del sistema nervioso que son gestionadas por el sistema nervioso autónomo. No tenemos control voluntario directo sobre la mayor parte de las funciones de este sistema, sin embargo, es posible acceder a la información y materiales energéticos con que trabaja. De esta manera, se puede liberar el pasado sin tener que recurrir a la terapia prolongada, el psicoanálisis o la catarsis.
A continuación se expone una breve introducción a mi comprensión actual de este método práctico.

SE ™ es una modalidad terapéutica de corta duración que trata directamente con las estructuras biológicas en las que se basa el sistema nervioso. La mayor parte del sistema nervioso penetra el cerebro y los ojos, los oídos, la boca y la nariz, la médula espinal y la inervación múltiple de todo el cuerpo.

El cerebro en sí se dice que está dividido en tres partes:

1 La neocorteza cerebral o cerebro moderno (los primates superiores son los únicos que lo tienen) que controla el razonamiento. 2 El cerebro medio o sistema límbico, que interviene en sentimiento y afecto (todos los mamíferos tienen esta capacidad). 3 El tronco del encéfalo o cerebro reptiliano que controla el sistema nervioso autónomo y nos mantiene con vida en este momento (como su nombre indica los reptiles y otras formas de vida mayores- sólo disponen de este cerebro).
Es importante señalar que lo que llamamos emociones básicas son impulsos genéticamente modulados y que sirven el instinto de supervivencia. Los sentimientos son otra cosa y se plantean en el sistema límbico.

SE ™
trabaja principalmente con tres fases de funcionamiento en el tronco cerebral. La ejecución de estos pasos procesales nos mantiene vivos y florecientes de tres maneras distintas:

1. Orientación al aquí y ahora en el entorno externo como una sensación sentida dentro del organismo, y la participación en la interacción social (es decir, la cooperación, reproducción, alimentación, etc.)
2. Alerta el sistema nervioso hacia un peligro inminente, dirige la energía del organismo hacia la acción, y para alertar a otros en nuestro grupo o tribu.
3. Ejecución de la auto-respuesta protectora cuando sea necesario (de acuerdo con el neo-cortex) genéticamente codificados en el SNA (Sistema Nervioso Autónomo).
Este se divide en tres ´´cableados´´ con sus posibles respuestas:

a) Escapar (¡salgo de aquí!)
b) Luchar (¡no pude escapar y ahora voy a hacerte daño!)
c) Parálisis (voy a fingir la muerte o impotencia hasta que esto termine)

La investigación ha demostrado que este sistema funciona de maravilla en todos los animales incluyendo los seres humanos. Sin embargo, es evidente que los animales no son traumatizados por sus experiencias mientras que los humanos lo son rutinariamente.

La razón de esto se encuentra profundamente arraigada en el desarrollo de la agricultura y más tarde la civilización industrial. Más allá de un número crítico de individuos en un grupo o tribu, el procesamiento implícito del sistema nervioso comienza a desorganizarse. Los seres humanos hemos desarrollado normas y reglamentos para inhibir nuestras respuestas orgánicas naturales a los estímulos (como se inician dentro de la neo-corteza), con lo que se desorganiza la ejecución procesal de las instrucciones dentro del SNA (Sistema Nervioso Autonómico).
La gente de hoy ahora sufre de la tensión acumulada crónicamente, con síndromes no específicos relacionados al estrés traumático situacional que era desconocido incluso en el pasado reciente.
La neo-corteza de los seres humanos, sin saberlo, se ha alejado de la programación natural implantada por el SNA en el que cada acción que surja dentro de las estructuras básicas de la ANS y sensación sentida del cuerpo se propaga” hacia arriba” a la neocorteza con su respuesta adecuada.
En la modalidad “moderna” de funcionamiento de arriba hacia abajo (literalmente una inversión de la realidad funcional del organismo), nos encontramos “racionalizando” o tratando de cooptar nuestras respuestas instintivas naturales. Esto provoca la inhibición de nuestra auto-protección y autoestima. El resultado neto de este funcionamiento inverso es una conducta inapropiada dada la naturaleza fásica (en fases) del SNA e inadecuadas para las exigencias del medio ambiente.
Esto da como resultado el estrés crónico acumulado, y el organismo comienza a atar o sublimar su energía de activación en forma de síndromes que se manifiestan en el complejo cuerpo / mente. Uno de los síndromes más comunes se llama el orgullo falso.

SE ™ funciona en la restauración del procesamiento natural del SNA, provocando el despertar de lo que se llama observador ó testigo dentro de los sistemas del organismo.
El objetivo del proceso es descubrir, identificar y luego volver a negociar la energía de excitación dentro del SNA para que pueda ser disipada de manera segura sin que se produzcan emociones abrumadoras o paralización.

El proceso de restauración del SNA y el organismo a la coherencia de fase (el aquí y ahora) apropiadas son parte del retorno del organismo a una vida vibrante y libre de estrés acumulado.


Federico García Anguiano
es un voluntario social en SDCRI en Encinitas, un instructor certificado de Qigong y una profesional de SE ™.
Por favor contactad con él al 760-550-9895 para recibir una consulta gratuita, o escribid al qi@qifieldtherapy.com

Posted by: qifieldtherapy | August 18, 2010

A New Approach to Well Being


Qigong, Restorative Awareness & SEby Federico Garcia-Anguiano

I will focus on describing my experiences of an approach that integrates health, well-being and the fulfillment of realization. For many years, I have worked with Attention as approached through the re-union of the faculties of mind, feeling and instinct or body. This is a theme that has repeated itself over time, starting almost 25 years ago.

At that time I was a student at Northfield Mount Hermon School in western Massachusetts. D.L Moody founded this fantastically unique school with a mission to educate the minds, hearts and bodies of children (his motto was “To educate the head, the heart and the hand”). He believed that this is the foundation for being truly human. While working very hard at manual labors and my intellectual pursuits there, I was also encouraged to investigate the realm of my feeling (as distinct from emotions) and spirituality.

A few years later I became familiar with the work of G.I. Gurdjieff, whose primary teaching focuses on Being and understanding as the true measure of our humanity. Gurdjieff emphasized the importance of finding our Conscience by recalling our ability to remember or realize who we are –and evenly dismissed ordinary morality. He stated that our civilization emphasizes ‘doing’ to the detriment of ‘being’ but that in fact these two qualities must be in balance.

I started studying Oriental qigong practices about 4 years ago. In studying Zhineng Qigong, I have discovered another approach to the same search for unity of body, mind and feeling. In Zhineng Qigong we study the relationship between the 3 dantians (energy centers) in how Qi flows through them. We use many different techniques and methods that work with Qi either by dissolving or concentrating it within or around the dantians. Most people that practice Zhineng Qigong on a regular basis experience what they call harmony and equanimity – a simple sense of becoming rooted in presence free of thought or drama.

Here is Dr. Pang’s description of the purpose he intends for the practice of Qigong:

Human beings are forms said to consist of three main components:

Xing (physical form), Qi and Shen (mind). Of the three, Shen (mind) is the most important and acts as the control center. Likewise, opening up (releasing blockages) of Shen is the most important. The most fundamental aspect of opening Shen is to uplift and maintain the development of a permanent contact with human conscience. A lack of conscientious existence habitually results in rapid changes of emotion; extreme fluctuations of emotion affect the circulation of qi in the body; this results in a disruption of a person’s health. Indeed maintaining permanent contact with one’s conscience and having a caring heart is humankind’s most urgent need. Zhineng Qigong encourages all practitioners to consciously remain calm and naturally open all of the time. At the same time, it encourages one to maintain harmony with Mother Nature and Society.

As I find myself deeper within the unfolding I find that there is even more to look at! While every one of the disciplines or persons mentioned above would emphasize Attention as a quality of rootedness in the physical sensation, I am now finding that there is much more to this as well.

The methods of Somatic Experiencing (SE™) reveal an inner world that is unknown even to seasoned practitioners of meditation or the myriad forms that the work of realization may take. This world is akin to most descriptions of what is usually called the “unconscious”. I use the SE method especially to help mindfulness practitioners at a level that is very difficult to access by oneself. These aspects usually have to do with pre and perinatal stress or stress accumulated in their developmental process.

In SEwe work with nervous system responses that are managed by the autonomic nervous system. We do not have direct volitional control over most of the functions of this system, yet it is possible to access the energetic and informational material that it works with. In this way we can release the past without having to resort to lengthy therapy, psychoanalysis or catharsis. Below is a brief introduction to my current understanding of this practical method.

SE™ is a therapeutic modality that deals directly with the biological structures upon which the nervous system is based.  The bulk of the nervous system permeates the brain and eyes, ears, mouth and nose, the spinal cord and the manifold innervations throughout the entire body.

The brain itself is said to be divided into three parts:

1 The neo-cortex or modern brain (only higher primates have this) that controls reasoning

2 The mid-brain or limbic system which mediates feeling and affect (all true mammals have this)

3 The brain stem or reptilian brain that controls the autonomic nervous system and is keeping you alive right now (as the name implies reptiles and other older life-forms only have this brain). It is important to note that what we call basic emotions are hard-wired impulses that are meant to serve the survival instinct. Feelings are something else and arise in the Limbic system.

SE™
works primarily with three phases of processing within the brain stem. The procedural execution of these steps keeps us alive and thriving in three different ways:

1. Orientation to the here-and now within the external environment as a felt sense within the organism, and engaging in social interaction (i.e. cooperation, reproduction, feeding, etc.).

2. Alerting the nervous system of impending danger, re-directing energy within the organism to prime for action, and warning others in the group with us.

3. Executing the self-protective response as needed (in concert with the higher brains) as genetically encoded in the ANS (Autonomic Nervous System). This is divided into three hard-wired responses:

a) Flight (I’m getting out of here!)

b) Fight (I couldn’t get away and now I’m going to hurt you!)

c) Freeze (you’ve got me! I am helpless…so I’ll faint or feign death until you leave)

Research has shown that this system works beautifully in all animals including humans. However, it is clear that animals are not traumatized by these experiences while humans routinely are.

The reason for this lies deeply embedded within the development of agricultural and later industrial civilization. Beyond a critical number of individuals in a group or tribe, the bottom-up processing implied above begins to become disorganized. Humans have developed rules and regulations to inhibit their natural organic responses to stimuli (as initiated within the neo-cortex), thereby disorganizing the procedural execution of instructions within the ANS. People now chronically suffer from accumulated stress and non-specific syndromes relating to situational or developmental trauma that were unheard of even in the recent past.

Humans’ neo-cortex have unwittingly moved away from the genetically programmed bottom-up processing of the ANS where every action arising within the basic structures of the ANS and felt sense of the body propagates ‘upward ‘ to the neo-cortex and to phase-appropriate response. In the ‘modern’ top-down modality of processing (literally an inversion of the functional reality of the organism) we find ourselves ‘rationalizing’ or trying to co-opt our natural responses, resulting in the inhibition of our self-protective and self-nurturing mechanisms via coercive measures processed within the neo-cortex. The net result is behavior inappropriate to the phasic nature of the ANS and inappropriate to the demands of the environment. This results in accumulated or chronic stress as the organism begins to bind its energy of activation as syndromes that manifest in the body/mind complex. One of the most common syndromes is called pride.

SE™ works by restoring the bottom-up processing of the ANS and eliciting the arousal of what is called observer within the systems of the organism. The aim of the process is to discover, identify and then re-negotiate the energy of arousal within the ANS so that it can be safely discharged without resulting in overwhelming emotion (freeze).

The process of restoring the ANS and organism to phase-appropriate coherence results in the return to organic natural self in harmony with the environment and others.


Federico Garcia-Anguiano is a registered volunteer at SDCRI in Encinitas, a certified Qigong instructor and a practitioner of SE™. Please contact him at 760-550-9895 for a complimentary consultation, or email him at qi@qifieldtherapy.com

Posted by: qifieldtherapy | July 2, 2010

Qigong as a Way of Knowledge / Part 1 of 7

Few people today know of Qigong as a Way or Path of Knowledge. In reality, the activities of Qigong underlie every aspect of energy and spiritual cultivation traditions, including the non-dualist approaches.

Here I am interested in the creative exposition of this subject while drawing from the efforts of others as well as my own. In our reference system, qigong is defined as:

“The practice of interiorizing consciousness. This method embraces the following two ideas:

1) Our daily activities are usually oriented toward external objects (things, activities, perceptions) that are not essential for our life process. A qigong practitioner interiorizes their daily activities in order to merge and be united with their life process.
2) We commonly focus our daily activities outward, moving from one thing to another; from the one to the many. A qigong practitioner centralizes their activities of consciousness upon a single object of focus, returning from multiplicity to oneness.

The interiorization of consciousness implies that there is such a thing as consciousness, and also that it is possible to localize this consciousness “interior” or “exterior”.

Consciousness here means Awareness: a) state of elementary or undifferentiated knowledge / b) having knowledge ofKnowledge is defined as: What is known by perceptual experience and reasoning. Know is defined: To be cognizant or aware of a fact or a specific piece of information.

Qigong as a method or way of cultivation is based on the natural facts that any substance or concentration (“cosmic concentration” according to G. I. Gurdjieff) results from the convergence of energy, information and matter upon a point in time and space. Depending on these three aspects of convergence, one can determine if such a concentration is relatively passive, active or in a state undefined yet not exclusive of the other two. This triad of possibilities is the primary and elemental basis for the Universe. This triad can also be expressed as:

Relative to particles in Physics : Electron | Proton | Neutron

Relative to the Cardiac Cycle : Systole | Diastole | Ventricular Relaxation

Relative to Logic : Thesis | Antithesis | Synthesis

Relative to Dialectics : Affirmation | Negation | Reconciliation

The way of qigong is based on natural empirical knowledge arising from the inter-play of self-observation within oneself and observation of natural phenomena outside oneself. Since Qigong presupposes the unity of all manifestation, we can say that regardless of the scale of a concentration, the processes of its existence are regulated by laws that are universal, as in the triadic examples above. (See the law of Triammazikamno in Gurdjieff’s sense).

The felt somatic sense and the knowledge of how universal laws become manifest inside and outside of us go hand in hand, and because the function of attention we call mind is able to connect with the body processes, we can become aware of the universal law within us.

Continued…

Posted by: qifieldtherapy | June 4, 2010

Wholistic Benefits of Practicing Qigong with Directed Intention

The practice of Qigong has been amply and widely demonstrated to accrue many health benefits over time for the practitioner. Here we give a few examples of these benefits from some of the available published knowledge while focusing on the catalyst of action: Yishi or focused conscious intention. We also offer a simple explanation of the activation of Yishi through the methods of Zhineng Qigong (also trademarked as Wisdom Healing, Chineng and Chilel Qigong)

This is not a literature review but a compendium of sources linked together by our interest. Please browse over the reference list for further reading.

We use the term qigong here as referring to the following:

Qigong is characterized and defined by its essential method: the practice of interiorizing consciousness. This method embraces the following two ideas:

1) Our daily activities are usually oriented toward external objects (things, activities, perceptions) that are not essential for our life process. A qigong practitioner interiorizes daily activities in order to merge and be united with their life process.
2) We commonly focus our daily activities outward, moving from one thing to another; from the one to the many. A qigong practitioner centralizes their activities of consciousness a single object of focus, returning from multiplicity to oneness.

Thus, the practice of qigong involves a special use of consciousness that involves focus, concentration and intention. Qigong is yishou yinian jizhong zhuanyi: focus the mind on one thing through the activation of conscious intention. Now, how are these related to health?

One of the prime benefits of Qigong is stress reduction, and the main catalyst of practice is consciously initiated or consciously focused intention (Yishi) that uses the mind to guide Qi. Even though Qi itself has not been measured (bio field energies are different), multiple types of measurements demonstrate the effects of Qi on the body. For example, simultaneous measurements of the interaction between a Qigong practitioner emitting Qi (Fa Qi) and ´subject ´demonstrated physical changes through mental induction. These changes included respiration, EEG, vibrations, blood pressure, skin conductivity, and heart rate variability.

There are many physiological measurements effective in measuring the effects of Qigong on the brain and emotions. These include high-resolution EEG, functional MRI (fMRI), neurological measurements, and others. People are studying brain function, emotions and their disorders using neuroimaging methods. Researchers found differences on the effects on the brain during Qigong practice and Zen meditation. The effects of emitted Qi (fa qi) extend to cell cultures, growth of plants, seed germination, and reduction of tumor size in animals. This was an outgrowth of the Qi Field (zichang) technique developed by Dr. Ming Pang, originator of Zhineng Qigong.

Spiritual healing, which involves the mind, has been the subject of two volumes by researchers. Subject discussions include scientific studies describing the beneficial effects of prayer and other practices based on mindful attention relating to subjects’ health.

Yishi is simple in its definition and simple to access either instinctively or intuitively. Harnessing its power consciously intentionally and at will is the task for which Zhineng Qigong was ultimately developed. Dr. Ming Pang has said that Qigong is simply a ‘way’ or method to engage Yishi consciously for the benefit of oneself and others in discovering and harnessing the laws of nature and the universe.

In qigong, we emphasize the conscious somatic experience as a key point of entry into the influence of Yishi. In the exercise of sensation used by many schools, we use our attention (which in its finest state is called ‘Big Mind’) to direct the results of our mental function into the body. This initiates the process of integrating the three aspects of the brain – and thus of the body.

The neocortex or new brain (the world of our ordinary associative mind with its loose connections to instinct and emotion) makes contact with the somatic sensation of the body residing in the brain stem (sometimes called the reptilian brain). The mid-brain or limbic system mediates this process, out of which feeling may arise. This feeling is not emotion (which arises instinctively from the brain stem) but an inexplicable wholistic sensing of what is that results from the union of intellect, emotion and instinct.

We can see that the simple exercise of intending to sense a specific part of the body can bring our attention into the here-and-now; the realm in which the body itself actually lives. This sense of harmony with itself and the environment is the spring-board from which we proceed with our qigong practice. Sensing one’s body is Yishi in action – the action of self-knowing that is literally healing because it gathers all our functions to itself (makes whole).

The work of Richard Davidson and Paul Ekman, researchers of the Mind and Life Institute may go a long way to illustrate the role of intention (Yishi) on the brain and body. In current studies at University of California at San Francisco Medical School and University of Wisconsin, they observed the electrical mechanisms in the brains of highly trained practitioners during various states of focused intention. Using fMRI, high-resolution EEG and state-of-the art monitoring, their results illustrate that practitioners are able to direct electrical activity and blood flow in the brain by focusing their conscious intention. This is the closest description of the reflexive quality of Yishi, where a conscious intention of the focused attention results in physiological changes.

Through the systematic and repeated application of Yishi (focused conscious intention), well-trained qigong practitioners have succeeded in coaxing the brain to direct electrical activity away from areas associated with the biochemistry of stress, tension and disturbing emotional or physical states. This results in an increased activity in the area associated with the biochemistry of healthful emotional and physical states (i.e., the left prefrontal cortex). They have also observed that the state of activated Yishi on compassion engages a state of relaxation and well-being that surpasses even that achieved during a state of rest.

The early results of this research suggest that parts of the brain we thought previously fixed in function, such as the stress reflexes of the reptilian brain, may in fact be plastic in nature, able to be changed, shaped and developed through the ongoing practice of Qigong with consciously focused intention – Yishi.

REFERENCES

http://psyphz.psych.wisc.edu/web/pubs/2005/Ekman_etal_CurrDirPsychSci.pdf
Publication on Buddhist and Western psychology by Paul Ekman, Richard J. Davidson, Matthieu Ricard, and B. Alan Wallace.

Benor DJ. Spiritual healing-scientific validation of a healing revolution. Vol. 1. Visions Publications,
Southfield, MI 48034, 2001.
Benor DJ. Spiritual healing-scientific validation of a healing revolution, Prof. supplement. Vol. 2.
Vision Publications, Southfield, MI 48034, 2002.
Davidson JD, Abercrombie H, Nitschke JB, Putnam K. Regional brain function, emotion and
disorders of emotion. Current Opinion in Neurobiology 1999; 9:228-34.
Kawano Kimiko 1, Kushita Kouhei N 2. The Function of the Brain using EEGs during Induced
Meditation. J Intl Soc Life Info Science 1996; 14(1):91-3.
Lama Dalai, Goleman Daniel. Destructive Emotions, how can we overcome them? New York, NY:
Bantam Books, 2003.
Reuther I, Aldridge D. Treatment of bronchial asthma with qigong Yangsheng–A pilot study. J
Altern Complement Med 1998; 4(2):173-83.
Sancier KM. The effect of qigong on therapeutic balancing measured by electroacupuncture
according to Voll (EAV): A preliminary study. Acupunct Electrother Res 1994; 19(2/3):119-
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Sancier KM. Anti-Aging Benefits of Qigong. J Intl Soc Life Info Science 1996a; 14(1):12-21.
Sancier KM . Medical applications of qigong. Altern Ther Health Med 1996b; 1(4).

Posted by: qifieldtherapy | June 3, 2009

Interview with Dr. Ming Pang, founder of Zhineng Qigong

Nature A s Last Resort
QIGONG &  ITS USE TO COMBAT FATAL ILLNESSES
AN INTERVIEW WITH
Doctor Ming Pang
Huaxia Zhineng Qigong Training & Recovery Center
This article was published by Heaven and Earth Magazine in 1994
Right now we have 200 patients, all in the late stages.  We seldom have patients come in the early middle stages of their illness. They come to us after the doctors told them, you are going to die, and you have the last months to live. We are their last hope. As a result of the lost time and advanced deterioration of the body, our cure rate is low, about 5%
Any patient who comes here is going to be depressed, and pessimistic about his chances of recovery. So we don’t talk a great deal about the theory and principles of qigong. We first show him a video of group practice, where a large concourse is filled with hundreds of people generating powerful fields of life energy. We show him demonstrations where patients quickly lose weight or reduce their blood pressure or eliminate tumors. We show him patients’ before and- after condition, the concrete results of practice. We don’t show this to promote ourselves, but only to raise his confidence. In his mind, he is near death. When he sees there’s hope, he practices qigong with determination.
Some patients’ illness responds quickly to practice, others’ more gradually. One patient had lung and stomach cancer and he was a paraplegic. His doctors said he had one month to I live; they advised him to leave the hospital and not waste his family’s money. He came here and stayed with us for 19 months, well beyond the time allotted him. Then he died.
Our cancer patients, even though they die, don’t suffer greatly. They don’t need medicines and anesthetics. They’re not emaciated or dispirited when they die. Some patients arrive as thin as a ghost. After practice, they put on weight. Some die almost a pleasant death while asleep. Others die while on the practice field;they take a break and die. Two died that way recently. One can say that they died with real human dignity.
Do you find qigong practice has a better cure rate with certain kinds of cancer?
We find little difference. Our practice is the same for all diseases. Other qigong methods may be more specialized in their applications and treatment. But among the many qigong hospitals in the country, ours may have the highest cure rate. I say ‘may’ because we don’t have a comprehensive study done on this question yet. But if it is true, it is probably because our qigong method is not very complex or over-specialized.
In any case, our success is reflected in our growth in the list few years. In 1988, we had 500 patients come for treatment. In 1989,900; in 1990,1700; and in 1991, we had 2800 patients. (Note: in 1999, there were 10,500 patients treated in the Center.) They come from all over the country. We don’t promote ourselves advertise. They come after hearing of other patients’ cures.
Qigong is not well understood in China today. If you advertise, it’s like you are selling something, and people get an unfavorable impression as a result. So we don’t promote qigong, the hospital, or myself. We rely on patients’ own testimony to get the word out. One time, a paraplegic was cured here. He returned home and the next month 20 paraplegics from his village came.
Each term we have 20-80 paraplegics, some so bad they can’t practice at all. They can’t stand or walk, so we sit them near the practice field and gradually movement returns to their limbs. Soon, they are standing and practicing with the group. Their recovery rate is 40%, which is any patient who comes similar to the recovery rate of many other diseases we treat here.
Qigong does not place the practitioner’s attention on forms or rituals outside himself. It works with energy.
How would you talk about qigong as a tool in man’s quest to know himself?
Qigong is a very profound system of knowledge. Qigong belongs to the highest ranks of Chinese culture and indeed, world culture. While India, Greece and Egypt did not use a terminology similar to qigong, all developed knowledge that belonged to the category of qigong. Chinese people talk about life energy as the source of the universe that causes the growth of all things. This is a much different creation theory than modern science. Astrophysicists talk about the Big Bang–an enormous explosion and the universe was created. But the Chinese talk about the primordial state of the universe in terms of life energy. Energy that creates and transforms. The ancients didn’t talk about why this is so, but rather, how can one harmonize with this reality and conserve one’s life energy. Man has this life energy. How is he going to use it? To cultivate life energy, one needs to replenish all the life energy that’s been lost. How? Methods vary.
Most rely on cultivating life energy in the body, aiming to make up the loss. China calls this the cultivation of jingqishen. Another method does not rely on the life energy in the body, but goes directly to the life energy of nature. This is our approach. We cultivate our own life energy through accessing nature’s great store of life energy. This approach produces quicker results.
But cultivating life energy is not the most fundamental; cultivating one’s spirit is. Mastery of life energy is really achieved through mastery of consciousness. We use consciousness in a careful, craftsmanlike way, to shape our life, to attain our goals. If we use modern terminology to name this process, we call it qigong. The ancients used the word life energy and this mystifies people. But in modern terms, qigong is just the refinement of consciousness to enhance the state of energy in the body. This leads to vibrant health, a harmonious body and mind, and an awakened spiritual life.
Practicing qigong is very easy. Using life energy to cure illness is also very easy. Our patients can learn to use life energy to cure illness in 22 days. After 3 months, 30-40% can use life energy to diagnose illness. Diagnosis may be through a visual examination of the patient, or by intuiting or feeling a person’s disease. Up to 40% learn this skill fairly quickly. It’s not that complex.
Today, people have all kinds of notions about qigong. They think one uses qigong and cures an illness and that’s it. Even if they cure themselves, many don’t believe that deeply in the process. But qigong is not so limited. One can help others. One can help turn other people’s lives around.
Why can qigong cure illness?
Qigong theory says that one’s health is dependent on the body’s normal life processes, which are all dependent on the unimpeded flow of life energy. An illness is a disturbance of this flow. Doctors would say functioning is impaired. Qigong doesn’t focus on the cause of the disease, but rather on restoring the person to total physiological balance. If the life energy is unimpeded, body processes will normalize and the illness will naturally disappear. For example, people have unhealthy bacteria in their body but don’t get sick. Why? Because their bodily functions and immune systems are strong. They resist the illness. But qigong does not rely on resisting diseases. It eliminates the source of the disease altogether, rather than leaving it latent in the body. In experiments, we see that a person’s life energy can kill bacteria outside himself. Practicing qigong will certainly kill bacteria within.
Why is it people who practice the meditative arts, which are ostensibly good for health, still
find their health deteriorates?
This is because traditional practices, while having great benefits, also have drawbacks. Some rely on silence, like sitting practice. To sit correctly, you must enter stillness. If you cannot or do so poorly, there will be a negative effect on the life energy. If you cannot enter into deep still states, you will not reap the rewards that come from stillness, like improved brain functioning, increased alpha waves, and decreased beta waves. In our practice, we don’t over- emphasize stillness; we promote the natural processes in the body, creating greater flow, opening and balance. These restored natural rhythms produce vibrant health.
Our qigong differs from other practices in that it changes the ancients’ reliance on stillness. Instead, we emphasize movement as a basis of cultivation. The ancients always talk about attaining a state where “not a single thought arises.” Don’t think this is easy. We say: just concentrate your consciousness, that’s good enough. Focus on your feeling, awareness, consciousness, and spirit; eliminate the confused, fuzzy, weak, or negative. The result is you become a master of your own life, not a slave of the material world.
Existentialists like Sartre say, “I want to be free. I demonstrate for freedom, that makes me free!” The freedom of qigong isn’t like this. You must master the laws of life. After you master them, you’re free. If you don’t even know what they are, how can you find freedom?
What rules of life are you talking about?
The rules of life we hardly understand at all today. Modern medicine, biology, and anatomy only describe the activity of living phenomena. They don’t talk about the basis of organic existence. Geneticists today are able to see DNA’s molecular structure, but this brings them no closer to solving the questions of life. Why? When the DNA double helixes are alive, you can duplicate them. Why can’t you do so when they die? There is no life. Reproduction is impossible. This means that DNA is just the material base for life, not life itself.
The problem lies with reliance on inadequate scientific methods. The life sciences employ the same methods as modern physics. But modern physics explores the inanimate world. They discover the rules of inorganic matter. To use this method to investigate living organisms will not yield satisfactory answers regarding the nature of life.
The focus of qigong is to investigate life and its laws. Unlike scientists, qigong practitioners use highly cultivated consciousness to understand life. The subtlety and sophistication of this consciousness far surpass any methods or technology employed by physicists or chemists. Life is beyond measurement and quantification. Our ordinary consciousness can reflect the world around us, but cannot understand it. Why? Because man places himself in a relationship of part to whole, even though his body and mind form a unity.
Only after cultivation and the attainment of high qigong consciousness, can you understand the
laws of life, of living on this earth.
What we understand today is not a macro-view of life, but merely an expression of life phenomena. There are various states of consciousness one is sick or well, alert or sleep, active,passive, angry, happy, etc. Above these is a qigong state. Qigong focuses on the lower states, seeks to understand their laws and processes, and seeks to avoid their limitations. Through this understanding, it seeks to move to a higher state. But science inquires through measurement.
What it sees in a certain state is no more than an observation. Science has no means to understand higher states. It has difficulty in understanding how to return the body and mind to balance and health. This is qigong’s area of expertise.
Qigong cultivation aims to move a practitioner from illness to health and ultimately spiritual attainment. We can see a process of development here. How does this compare to Buddhism and Taoism, which move from lower to higher stages?
For the most part, religions don’ talk about curing illness. They talk about transcendence, escaping the impurity of life. They talk of paradise. But qigong is interested only in living better on this earth. This is a fundamental difference.
Taoists talk of becoming an immortal. Hinayana speaks of the 4 dhyanas and samadhis. Mahayana advocates “illuminate the mind and see one’s self-nature.” It is not very easy. One must pass many stages, undergo many transformations before reaching this level. If you have a single thought or a single attachment, you can’t attain it.
An ordinary thought would obscure illumination?
Any thought whatsoever would become an obstruction. Thoughts are distractions tied to the outside that force one into a relative relationship. One thought can stop you. One place where your mind is stuck will stop you. Illuminating the mind is relatively easily. Penetrating to one’s self-nature (essence) is extremely difficult.
Do you teach specific qigong practices for each illness or do all patients undergo a similar training?
Everyone practices the same set of practices. The emphasis is on movement, not stillness.
Do you include traditional Daoist concepts like dazhoutian, xiaozhoutian, dantian, meridians, etc.?
It’s not necessary. If you teach that, progress is slow.
When the ancients cultivated, they reached very high levels. When they had those attainments, they did not need practices such as dazhoutian, xiaozhoutian, or dantian. They practiced “every point on the body is a dantian” a state where man and nature become one.
What we do here with our patient’s aims at that level from the beginning. We use posture, movements, changes in consciousness and sounds, to amplify and maximize the connections between man and the  environment.
There are many zhoutian, heavenly circulation practices. The most traditional is to transform jing into life energy, which gathers and stores sexual vitality and circulates the jingqi in the dantian. When one achieves the lesser heavenly circulation, xiaozhoutian, it has the effect of lessening or eliminating sexual desire. How many people today could accept the elimination of their love life?
The next practice is to transform life energy into shen, which creates the great shen and produces the “inner child” (yinger). Yinger is just a term for an entity created by consciousness and life energy. In this practice, you send the child outside yourself. When you bring it back, it returns with an external life energy, which you distribute to all points in your body. In this way, man merges with nature. This is an example of an early practice called dandaogong. Daoist practices are extremely numerous; this is just one.
So you can see how complex it can get. Of the tens of millions studying qigong in China today, probably not more than a few have attained the first level, much less the heights of Taoist attainment. In our practice, we begin with the method of “man and heaven inter-penetrate.” Using life energy and consciousness, we cultivate the connection between inner and outer, we refine and store the life energy. We avoid the long, complex practice of zhoutian.
What about the relationship of energies, jingqishen?
We just talk about life energy, which includes jing and the body. Our body is actually just life energy. Physicists say mass is the materialization of energy; formless energy manifests as a form. There is truth to this. Traditionally, the universe was seen as a result of the transformation of primordial life energy.
After this transformation life energy occupied what we can call the middle position, shen the upper, and form the lower. What we call form or the body is just jing. Every cell of our body is jing. The reproduction of a cell is jing. There are a number of different nuances involved here which makes this terminology difficult at first. The basis of this jing is life energy. Therefore, to understand life energy is to establish real root, real stability in your life.
How did you develop your understanding of life energy?
I practiced many different kinds of spiritual cultivation. Through the years I kept asking, what has value? What is useful? What really works? Gods and bodhisattvas? Mantras? Through this long period of searching and experimentation, I found life energy is the foundation of all. If you understand it, you will really achieve something in your spiritual life.
But how do you cultivate life energy? You strengthen it with the body and refine it with consciousness. This was my discovery and conclusion after so many years.
I’m a doctor. I practiced Western medicine for many years. Since 1962, I’ve practiced Chinese medicine and acupuncture. But even my Chinese medical study did not help me solve the profound problems of human existence. Fortunately, it provided many insights because it’s also a system based on life energy. Insert a needle to treat inflammation and the swelling disappears. Where did it go? This is the function of life energy.
So your teaching relies on absorbing and storing the life energy outside oneself and seeks to develop a powerful qichang, field of life energy, through group practice.
Yes, we use the qichang in a special way. We have hundreds of people practicing together, building up a field. This has a tremendous power. During practice, we ask those who have tumors that can actually see or feel, to come forward so we can observe the results of their practice. After a group session, the tumors shrink or even disappear. This is something real, something valuable. It is the same with those with high blood pressure. After one practice, their pressure drops remarkably.
In China, a lot of people practice qigong and experience uncontrolled laughing, crying, yelling, shaking, hearing voices, etc. This means they have no base. They falsely confuse these things for real progress. Some teachers will manipulate their students to have these psychological releases. But I think it’s really shallow. We want to look at something real. A great many Chinese have tumors. If we can show qigong practice has a beneficial effect on reducing or eliminating tumors, then that’s useful. It’s a certifiable result. You can see it.
It may be difficult for people to understand the power of a qichang.
I think it’s best not to introduce this practice in the beginning. The more you talk about qigong as miraculous, powerful, extraordinary, the more difficult it is for people to accept it. Even in China, I only introduce teaching that is close to people’s real experience, something they can actually use. So I say, first talk about qigong as a cultivation to cure illness. People must learn to cure their own illness and not hope that a teacher will rub them or save them in some way. First establish your own health. A lot of people think, the more complicated a practice, the more profound it is. Actually, the more complicated a practice, the less effective it is. So if you learn how to harness and use this life energy of nature, to cure illnesses in yourself and others, you’ve really learned something fundamental. You have a stable base from which to go forNature A s Last Resort

Nature as Last Resort

AN INTERVIEW WITH

Doctor Ming Pang

Dr. Ming Pang, developer of Zhineng Qigong

Huaxia Zhineng Qigong Training & Recovery Center

This article was published by Heaven and Earth Magazine in 1994

Right now we have 200 patients, all in the late stages.  We seldom have patients come in the early middle stages of their illness. They come to us after the doctors told them, you are going to die, and you have the last months to live. We are their last hope. As a result of the lost time and advanced deterioration of the body, our cure rate is low, about 5% {Editor’s Note: Over a period of 12 years, the cure rate was 40%}

Any patient who comes here is going to be depressed, and pessimistic about his chances of recovery. So we don’t talk a great deal about the theory and principles of qigong. We first show him a video of group practice, where a large concourse is filled with hundreds of people generating powerful fields of life energy. We show him demonstrations where patients quickly lose weight or reduce their blood pressure or eliminate tumors. We show him patients’ before and- after condition, the concrete results of practice. We don’t show this to promote ourselves, but only to raise his confidence. In his mind, he is near death. When he sees there’s hope, he practices qigong with determination.

Some patients’ illness responds quickly to practice, others’ more gradually.  One patient had lung and stomach cancer and he was a paraplegic. His doctors said he had one month to  live;  they advised him to leave the hospital and not waste his family’s money. He came here and stayed with us for 19 months, well beyond the time allotted him. Then he died.

Our cancer patients, even though they die, don’t suffer greatly. They don’t need medicines and anesthetics. They’re not emaciated or dispirited when they die. Some patients arrive as thin as a ghost. After practice, they put on weight.  Some die almost a pleasant death while asleep.  Others die while on the practice field;  they take a break and die.   Two died that way recently.  One can say that they died with real human dignity.

Do you find qigong practice has a better cure rate with certain kinds of cancer?

We find little difference.  Our practice is the same for all diseases.  Other qigong methods may be more specialized in their applications and treatment.  But among the many qigong hospitals in the country, ours may have the highest cure rate.  I say ‘may’ because we don’t have a comprehensive study done on this question yet. But if it is true, it is probably because our qigong method is not very complex or over-specialized.

In any case, our success is reflected in our growth in the list few years.  In 1988, we had 500 patients come for treatment. In 1989,900; in 1990,1700; and in 1991, we had 2800 patients.  {Note: in 1999, there were 10,500 patients treated in the Center.}  They come from all over the country.  We don’t promote ourselves advertise.  They come after hearing of other patients’ cures.

Qigong is not well understood in China today. If you advertise, it’s like you are selling something, and people get an unfavorable impression as a result. So we don’t promote qigong, the hospital, or myself. We rely on patients’ own testimony to get the word out. One time, a paraplegic was cured here. He returned home and the next month 20 paraplegics from his village came.

Each term we have 20-80 paraplegics, some so bad they can’t practice at all. They can’t stand or walk, so we sit them near the practice field and gradually movement returns to their limbs. Soon, they are standing and practicing with the group. Their recovery rate is 40%, which is any patient who comes similar to the recovery rate of many other diseases we treat here.

Qigong does not place the practitioner’s attention on forms or rituals outside himself.  It works with energy.

How would you talk about qigong as a tool in man’s quest to know himself?

Qigong is a very profound system of knowledge.  It belongs to the highest ranks of Chinese culture and indeed, world culture.  While India, Greece and Egypt did not use a terminology similar to qigong, all developed knowledge that belonged to the category of qigong.  Chinese people talk about life energy as the source of the universe that causes the growth of all things.  This is a much different creation theory than modern science.  Astrophysicists talk about the Big Bang–an enormous explosion and the universe was created.  But the Chinese talk about the primordial state of the universe in terms of life energy.  Energy that creates and transforms.  The ancients didn’t talk about why this is so, but rather, how can one harmonize with this reality and conserve one’s life energy.  Man has this life energy.  How is he going to use it? To cultivate life energy, one needs to replenish all the life energy that’s been lost.  How? Methods vary.

Most methods rely on cultivating life energy in the body, aiming to make up the loss.  China calls this the cultivation of jingqishen. Another method relies directly to the life energy of nature.  This is our approach.  We cultivate our own life energy through accessing nature’s great store of life energy.  This approach produces quicker results.

But cultivating one’s life energy is not the most fundamental; cultivating one’s spirit is. Mastery of life energy is really achieved through mastery of consciousness. We use consciousness in a careful, craftsmanlike way, to shape our life, to attain our goals. If we use modern terminology to name this process, we call it qigong. The ancients used the word life energy and this mystifies people. But in modern terms, qigong is just the refinement of consciousness to enhance the state of energy in the body.  This leads to vibrant health, a harmonious body and mind, and an awakened spiritual life.

Practicing qigong is very easy.  Using life energy to cure illness is also very easy.  Our patients can learn to use life energy to cure illness in 22 days.  After 3 months, 30-40% can use life energy to diagnose illness.  Diagnosis may be through a visual examination of the patient, or by intuiting or feeling a person’s disease.  Up to 40% learn this skill fairly quickly.  It’s not that complex.

Today, people have all kinds of notions about qigong.  They think one uses qigong and cures an illness and that’s it.  Even if they cure themselves, many don’t believe that deeply in the process.  But qigong is not so limited.  One can help others.  One can help turn other people’s lives around.

Why can qigong cure illness?

Qigong theory says that one’s health is dependent on the body’s normal life processes, which are all dependent on the unimpeded flow of life energy.  An illness is a disturbance of this flow.  Doctors would say functioning is impaired.  Qigong doesn’t focus on the cause of the disease, but rather on restoring the person to total physiological balance.  If the life energy is unimpeded, body processes will normalize and the illness will naturally disappear.  For example, people have unhealthy bacteria in their body but don’t get sick.  Why? Because their bodily functions and immune systems are strong.  They resist the illness.  But qigong does not rely on resisting diseases.  It eliminates the source of the disease altogether, rather than leaving it latent in the body.  In experiments, we see that a person’s life energy can kill bacteria outside himself. Practicing qigong will certainly kill bacteria within.

Why is it people who practice the meditative arts, which are ostensibly good for health, still find their health deteriorates?

This is because traditional practices, while having great benefits, also have drawbacks. Some rely on silence, like sitting practice.  To sit correctly, you must enter stillness.  If you cannot do it or do so poorly, there will be a negative effect on the life energy.  If you cannot enter into deep still states, you will not reap the rewards that come from stillness, like improved brain functioning, increased alpha waves, and decreased beta waves.  In our practice, we don’t over- emphasize stillness; we promote the natural processes in the body, creating greater flow, opening and balance.  These restored natural rhythms produce vibrant health.

Our qigong system differs from other practices in that it changes the ancients’ reliance on stillness.  Instead, we emphasize movement as a basis of cultivation.  The ancients always talk about attaining a state where “not a single thought arises.”  Don’t think this is easy. We say: just concentrate your consciousness, that’s good enough.  Focus on your feeling, awareness, consciousness, and spirit; eliminate the confused, fuzzy, weak, or negative.  The result is you become a master of your own life, not a slave of the material world.

Existentialists like Sartre say, “I want to be free.  I demonstrate for freedom, that makes me free!”  The freedom of qigong isn’t like this.  You must master the laws of life.  After you master them, you’re free.  If you don’t even know what they are, how can you find freedom?

What rules of life are you talking about?

The rules of life we hardly understand at all today.  Modern medicine, biology, and anatomy only describe the activity of living phenomena. They don’t talk about the basis of organic existence.  Geneticists today are able to see DNA’s molecular structure, but this brings them no closer to solving the questions of life.  Why? When the DNA double helixes are alive, you can duplicate them.  Why can’t you do so when they die? There is no life.  Reproduction is impossible.  This means that DNA is just the material base for life, not life itself.

The problem lies with reliance on inadequate scientific methods.  The life sciences employ the same methods as modern physics.  But modern physics explores the inanimate world.  It helps discover the rules of inorganic matter.  To use this method to investigate living organisms will not yield satisfactory answers regarding the nature of life.

The focus of qigong is to investigate life and its laws.  Unlike scientists, qigong practitioners use highly cultivated consciousness to understand life.  The subtlety and sophistication of this consciousness far surpass any methods or technology employed by physicists or chemists.  Life is beyond measurement and quantification.  Our ordinary consciousness can reflect the world around us, but cannot understand it.  Why? Because man places himself in a relationship of part to whole, even though his body and mind form a unity.

Only after cultivation and the attainment of high qigong consciousness, can you understand the laws of life, of living on this earth.

What we understand today is not a macro-view of life, but merely an expression of life phenomena. There are various states of consciousness: one is sick or well, alert or sleep, active, passive, angry, happy… Beyond these is a qigong state.  Qigong focuses on the relative states, seeks to understand their laws and processes, and refines our consciousness to avoid their limitations. Through this understanding, it seeks to move to a non-relative state.  But science inquires through measurement, which is relative.

What it sees in a certain state is no more than an observation.  Science has no means to understand higher states.  It has difficulty in understanding how to return the body and mind to balance and health. This is qigong’s area of expertise.

Qigong cultivation aims to move a practitioner from illness to health and ultimately spiritual attainment. We can see a process of development here. How does this compare to Buddhism and Taoism, which move from lower to higher stages?

For the most part, religions don’ talk about curing illness.  They talk about transcendence, escaping the impurity of life. They talk of paradise. But qigong is interested only in living better on this earth. This is a fundamental difference.

Taoists talk of becoming an immortal.  Hinayana speaks of the 4 dhyanas and samadhis. Mahayana advocates “illuminate the mind and see one’s self-nature.”  It is not very easy.  One must pass many stages, undergo many transformations before reaching this level.  If you have a single thought or a single attachment, you can’t attain it.

An ordinary thought would obscure illumination?

Any thought whatsoever would become an obstruction.  Thoughts are distractions tied to the outside that force one into a relative relationship. One thought can stop you.  One place where your mind is stuck will stop you.  Illuminating the mind is relatively easily.  Penetrating to one’s self-nature (essence) is extremely difficult.

Do you teach specific qigong practices for each illness or do all patients undergo a similar training?

Everyone practices the same set of practices.  The emphasis is on movement, not stillness.

Do you include traditional Daoist concepts like dazhoutian, xiaozhoutian, dantian, meridians, etc.?

It is not necessary.  If you teach that, progress is slow.

When the ancients cultivated, they reached very high levels.  When they had those attainments, they did not need practices such as dazhoutian, xiaozhoutian, or dantian.  They practiced “every point on the body is a dantian” a state where man and nature become one.

What we do here with our patient’s aims at that level from the beginning.  We use posture, movements, changes in consciousness and sounds, to amplify and maximize the connections between man and the  environment.

There are many zhoutian, heavenly circulation practices.  The most traditional is to transform jing into life energy, which gathers and stores sexual vitality and circulates the jingqi in the dantian.  When one achieves the lesser heavenly circulation, xiaozhoutian, it has the effect of lessening or eliminating sexual desire.  How many people today could accept the elimination of their love life?

The next practice is to transform life energy into shen, which creates the great shen and produces the “inner child” (yinger).  Yinger is just a term for an entity created by consciousness and life energy. In this practice, you send the child outside yourself.  When you bring it back, it returns with an external life energy, which you distribute to all points in your body. In this way, man merges with nature.  This is an example of an early practice called dandaogong.  Daoist practices are extremely numerous; this is just one.

So you can see how complex it can get.  Of the tens of millions studying qigong in China today, probably not more than a few have attained the first level, much less the heights of Taoist attainment.  In our practice, we begin with the method of “man and heaven inter-penetrate.”  Using life energy and consciousness, we cultivate the connection between inner and outer, we refine and store the life energy.  We avoid the long, complex practice of zhoutian.

What about the relationship of energies?

We just talk about life energy, which includes jing and the body.  Our body is actually just life energy.  Physicists say mass is the materialization of energy; formless energy manifests as a form.  There is truth to this.  Traditionally, the universe was seen as a result of the transformation of primordial life energy.

After this transformation life energy occupied what we can call the middle position, shen (Mind) the upper, and form (body) the lower.  What we call form or the body is just jing.  Every cell of our body is jing.  The reproduction of a cell is jing.  There are a number of different nuances involved here which makes this terminology difficult at first. The basis of this jing is life energy.  Therefore, to understand life energy is to establish a real root,  a real stability in your life.

How did you develop your understanding of life energy?

I practiced many different kinds of spiritual cultivation. Through the years I kept asking, what has value?  What is useful?  What really works? Gods and bodhisattvas? Mantras? Through this long period of searching and experimentation, I found life energy is the foundation of all.  If you understand it, you will really achieve something in your spiritual life.

But how do you cultivate life energy?  You strengthen it with the body and refine it with consciousness.  This was my discovery and conclusion after so many years.

I am a doctor.  I practiced Western medicine for many years.  Since 1962, I’ve practiced Chinese medicine and acupuncture.  But even my Chinese medical study did not help me solve the profound problems of human existence.  Fortunately, it provided many insights because it’s also a system based on life energy.  Insert a needle to treat inflammation and the swelling disappears. Where did it go?  This is the function of life energy.

So your teaching relies on absorbing and storing the life energy outside oneself and seeks to develop a powerful field of life energy, through group practice.

Yes, we use the field in a special way. We have hundreds of people practicing together, building up a field. This has a tremendous power. During practice, we ask those who have tumors that we can actually see or feel, to come forward so we can observe the results of their practice. After a group session, the tumors shrink or even disappear.  This is something real, something valuable.  It is the same with those with high blood pressure.  After one practice, their pressure drops remarkably.

In China, a lot of people practice qigong and experience uncontrolled laughing, crying, yelling, shaking, hearing voices, etc.  This means they have no base. They falsely confuse these things for real progress.  Some teachers will manipulate their students to have these psychological releases.  But I think it’s really shallow.  We want to look at something real.  A great many Chinese have tumors.  If we can show qigong practice has a beneficial effect on reducing or eliminating tumors, then that’s useful.  It’s a certifiable result.  You can see it.

It may be difficult for people to understand the power of an energy field.

I think it’s best not to introduce [the theory and concepts of] this practice in the beginning.  The more you talk about qigong as miraculous, powerful, extraordinary, the more difficult it is for people to accept it.  Even in China, I only introduce teaching that is close to people’s real experience, something they can actually use.  So I say, first talk about qigong as a cultivation to cure illness.  People must learn to cure their own illness and not hope that a teacher will rub them or save them in some way.  First establish your own health.  A lot of people think, the more complicated a practice, the more profound it is.  Actually, the more complicated a practice, the less effective it is.  So if you learn how to harness and use this life energy of nature, to cure illnesses in yourself and others, you’ve really learned something fundamental. You have a stable base from which to go forward.

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