MEDITATION AND QIGONG · 2010. 5. 6. · Meditation & Qigong: 21st Century Medicine 2 Introduction...
Transcript of MEDITATION AND QIGONG · 2010. 5. 6. · Meditation & Qigong: 21st Century Medicine 2 Introduction...
Meditation & Qigong: 21st Century Medicine
MEDITATION AND QIGONG: MEDICINE FOR THE 21ST CENTURY
BARBARA S. HARRIS DECEMBER 1, 2008
MID-TERM PAPER FOR IHL 6034
COURSE: MIND-BODY APPROACHES IN HEALTH AND HEALING PROFESSOR: BEVERLY RUBIK, PHD
CALIFORNIA INSTITUTE OF INTEGRAL STUDIES
SAN FRANCISCO, CA
Meditation & Qigong: 21st Century Medicine
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Introduction
A growing body of scientific evidence shows that qigong and meditation, both
ancient mind-body practices thousands of years old, are capable of improving
psychological and physiological health. Both modalities have been reported to be useful
therapeutically for treating a wide range of diseases, from diabetes to hypertension, to
cancer and more. Yet, most striking about meditation and qigong are their effects on
quality of life. Upon probing qigong practitioners in Sweden, primary reasons given why
they continue practicing are feelings of physical and mental well-being derived from
practicing (Jouper, Hassmen, & Johansson, 2006, p. 954). Similarly, meditation has been
shown to result in alterations of the brain, making one more adaptable to responding to
negative and/or stressful events (Davidson, Kabat-Zinn, Schumacher, Rosenkranz,
Muller, et al., 2003, p. 569).
Beyond mood, the potential to affect system equilibrium may be a particularly
important role for mind-body therapies. Advanced meditators exposed to acute pain
described the experience almost as if they were outside the pain. One said, “It was almost
as if I was just witnessing myself…It was almost laughable.” A second said, “After
meditation, I felt in better equilibrium. I could almost laugh at the pain in that it seemed
very small…Mud in a small pond can greatly disturb the color of the water, but when
one’s awareness is as big as the ocean, a little mud goes practically unnoticed” (Mills &
Farrow, 1981, p. 163). When it comes to health, quality of life may be the most important
outcome criterion of medical outcome evaluations, especially with heterogeneous patients
(Majumdar, Grossman, Dietz-Waschkowski, Kersig, & Walach, 2002, p. 725). Yet
restoring depressive immunity to normalcy is also critical to healthy responsiveness in
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patients recovering from disease. Both qigong and meditation have been shown to boost
immunity in cancer patients (Chen & Yeung, 2002; Carlson, Speca, Patel, & Goodey,
2003).
Helping healthy people feel good is one thing. Helping to restore to health the
seriously or chronically ill is another. Perhaps the most important goal of medicine is to
provide relief to those in distress. In many cases, treatment of distress associated with
pain is the primary goal of pain therapy (Mills & Farrow, 1981, p. 163), as it should be.
Both qigong and meditation are powerful agents for improving psychologic and
physiologic health and more.
According to The World Health Organization (WHO), the definition of health
must go far beyond the absence of disease or infirmity to include well-being (WHO,
2001, p. 1). In many cases, current treatments in mainstream medicine fail to satisfy
patients with persistent health problems. Often grounded in first-line treatment of
prescribing drugs, these treatments are insufficient when it comes to addressing pain- and
anxiety-related disorders (Chow & Tsang, 2007, p. 832). For example, fewer than half of
patients with irritable bowel syndrome (IBS) are satisfied with standard medical
treatment, in which medications are most often prescribed to treat the patient’s
symptoms. Furthermore, in a survey of IBS patients, 38% had considered suicide
(Kearney & Brown-Chang, 2008, p. 1). Based on the evidence of the qigong and
meditation literature, it seems a moral imperative to offer qigong and meditation as a
first-line preventive and therapeutic to address physiologic and psychologic stressors,
particularly in the case of chronic illness, chronic pain and serious illness, like cancer—
all conditions that cause both physical and psychologic distress.
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Evidence to date on both meditation and qigong illustrate that both are associated
with providing therapeutic efficacy across a wide range of medical conditions. Most
importantly, the evidence overwhelmingly points to the success of both of these
modalities with the most difficult, hard to treat cases, such as cancer patients and those
dealing with chronic pain and illness.
The purpose of this paper is to explore qigong and meditation, to compare and
contrast their history, philosophy, beneficial outcomes and their research literature to
make clear their similarities and differences. The ultimate goal of this paper is to present
the ever-accumulating evidence that both meditation and qigong are uniquely powerful
agents for maintaining and restoring mind-body balance, evident as psychologic and
physiologic health and well-being, in diverse populations.
History and Philosophy of Qigong and Meditation
Originating in the East thousands of years ago, meditation and qigong both
encompass a large variety of forms. Meditation’s roots are generally traced to spiritual
and religious practices (Freeman, 2004, p. 158; Speca, Carlson, Goodey, & Angen, 2000,
p. 613) of Hinduism, which originated in India as early as 1500-2000 B.C., and
Buddhism, an offshoot of Hinduism, originating in the sixth century B.C. (Easwaran,
2007, pp. 14-15). Qigong (pronounced “chi kung”) is a general term for a large variety
of energy therapies that originated in China, with more than 3,000 years of recorded
history (Chen & Turner, 2004, p. 159). In the West, they may be considered therapies.
However, the Chinese regarded them more as practices that cultivate mind-body-spirit
unity rather than as therapies for disease. Qigong in Chinese means mastery of the qi, or
subtle energy (Rubik, 2008).
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According to Chen and Turner (2004), there have been a thousand different
qigong forms in China (p. 159). Most qigong forms were not designed for treating or
curing disease, but for the purpose of maintaining health or cultivating the spiritual (as
religious qigong does). Fundamental to qigong is the concept of qi that flows throughout
the universe and animates life (Rubik, 2007, p. 211). Many of the diverse forms of
qigong may bring health benefits by affecting qi. Traditional Chinese Medicine (TCM)
postulates that this subtle energy (qi) circulates throughout the body, and its smooth,
unimpeded flow is essential to vitality and health (Rubik & Brooks, 2005, p. 246). One
of the pillars of TCM, qigong practice can purportedly regulate the mind-body by
strengthening qi. A main premise of TCM and medical qigong practice is that qi may
flow precisely to where it is needed most for individual healing (Rubik & Brooks, 2005,
p. 250). Where the mind goes, qi flows, and blood follows qi. Circulating blood serves
to bathe tissues in nutrients and remove toxic wastes. Thus, where the mind goes, qi
flows to facilitate healing.
The health effects of qigong are both physical and psychological. Qigong
practitioners are drawn to the movement for not only physical health reasons but because
of how it makes them feel: “relaxed, calm and energized” (Jouper et al., 2006, p. 955). In
a world where stress-related diseases proliferate, such antidotes may be more valuable
than ever to health and well-being.
According to Rubik (2007), qigong may be vigorous or gentle and relaxing,
depending on the form: The variety of forms involves movement and sometimes stillness,
including specific postures, sequences of movements, self-massage, breathing techniques
and meditation. Qigong has been practiced for thousands of years to maintain good
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health and improve mental and physical fitness, a type of mind and body maintenance.
Its practice is also said to bring spiritual wisdom, slow the aging process and contribute to
longevity. For good health and happiness, ancient Chinese masters believed that one
must be in harmony with cosmic forces and especially with the flow of qi. When
practicing qigong, one practices not only for self but for the world: one is promoting a
sense of harmony within and throughout the universe (Rubik, 2007, p. 212).
Also according to Rubik (2007), the concept of qigong was originally derived
from Taoist philosophy and later enriched by Confucian and Buddhist traditions, as well
as the continued evolution of Taoist thought. The term, qigong, was not used until the
20th century. Qi theory emerged in pre-Confucian times. (Confucius lived from 551 B.C.
to 479 B.C.) (Mitchell, 1988). Taoist classic expression is found in the Tao Te Ching
(pronounced Dow Deh Jing), The Book of the Way, which describes the universal,
animating life force that runs through all things and the way of living in balance, mind,
body and spirit (Rubik, 2007, p. 213):
“Eternally present…the Tao.
It flows through all things,
inside and outside, and returns…
The universe follows the Tao…
The world is sacred.
It can’t be improved…
There is a time… for being in motion;
A time for being at rest;
A time for being vigorous;
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A time for being exhausted...
The master sees things as they are
Without trying to control them.
She…resides at the center of the circle.”
Tao Te Ching 25, 29 (Mitchell, 1999)
Taoist teachers developed various types of qigong exercises to balance the flow of
qi within the body and between humans, Earth and the cosmos. Medical qigong therapy,
also called external qigong therapy (EQT) involves a qigong therapist who treats qi
imbalances by passing his or her hands over the patient either directly or at a distance.
Other forms of medical qigong may be prescribed by a doctor of TCM to treat a specific
kind of disease, like breast cancer (Rubik, 2007, p. 218). Medical qigong may also be
used to help diagnose and eliminate or take control of illness or diseases, as well as to
prevent their onset (Chen & Turner, 2004, p. 159). The third form of qigong consists of
self-exercises, which may consist of both still and moving forms.
According to Rubik (2007, p. 219), of the many thousands of forms of qigong,
among the few that are most popular for self-healing is Dayan, or wild goose qigong,
which can be traced to about 1100 C.E. as a relatively stable form passed down through a
lineage of Taoist monks at a monastery on Kunlun Mountain. Master Yang Meijun, a
woman and the 27th lineage holder, was the most recent great grandmaster of Dayan
qigong. She died in 2002 at the age of 107 (Rubik, 2002, p. 219; Hu, 2003).
One of Grandmaster Mijun’s disciples, Bingkun Hu, has been practicing qigong
for 50 years. Master Hu, with a Ph.D. in TCM teaches qigong in Berkeley, CA and
practices medical qigong as well. (In early November, the author took a medical qigong
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workshop taught by Master Hu, the Bone Marrow Washing Qigong workshop, designed
to help improve qi circulation. Subsequent to the workshop, the author has also been
practicing wild goose qigong I, II and VI taught by Hu, 2003.)
Dayan qigong involves two sets of 64 movements that imitate the movements of
the wild goose, a very strong and resilient bird, who migrates thousands of miles each
winter. Dayan qigong was designed to boost the qi, combat fatigue, clear negative
energy, increase mental clarity, maintain physical fitness, cure and prevent disease,
improve health, delay aging and lengthen life. Said to leave one feeling revitalized and
refreshed (Rubik, 2007, p. 219), the author of this paper concurs.
While qigong is recognized to have health benefits, only the last 25 years has
meditation been studied as a medical intervention in Western cultures (Freeman, 2004, p.
158). According to Freeman (2004) technically, meditation can be considered
concentrative or non-concentrative. Concentrative techniques limit stimuli input by
instructing the meditator to focus attention on a single unchanging or repetitive stimulus
(i.e., sound, breathing, focal point). If the meditator’s attention wanders, he or she is
directed to bring attention gently back to the focal object. Non-concentrative techniques
expand the meditator’s attention by including the observation in a non-judgmental way,
teaching the meditator to be mindful, also called mindfulness. The concept of
mindfulness is considered to be rooted in Zen or Buddhism (based on Vipassana, or
insight, meditation) (Speca, Carlson, Goodey, & Angen, 2000, p. 613), but may also be
considered a universal concept (Kabat-Zinn, 2002, p. 733). Kabat-Zinn describes
mindfulness as “the awareness that emerges by way of paying attention on purpose, in the
present moment…non-judgmentally.”
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According to Freeman (2004, p. 159), four forms of meditation have received
varying levels of attention from Western researchers: transcendental meditation (TM),
Herbert Benson’s respiratory one method (ROM), clinically standardized meditation
(CSM), and mindfulness meditation (MM), often studied in the form of mindfulness-
based stress reduction (MBSR), developed by Jon Kabat Zinn, Ph.D.
Description of Four Types of Meditation
Transcendental meditation (TM.) TM is a progressive relaxation technique and
philosophy that was brought to the West by Maharishi Mahesh Yogi and has been
described as a simple, natural, effortless means to establish inner quietness, uniquely
deep rest and expanded mental awareness. During practice, an individual sits comfortably
with eyes closed, repeating a mystical Sanskrit sound, “concentrates on nothing, and lets
his mind ‘drift’” (Morse, Martin, Furst, & Dubin, 1977). The meditator receives
personalized instruction, including a prescribed phrase, one of a select number used in
TM, to repeat, allowing the mind “to perceive thought at progressively earlier and more
satisfying steps in development, until the mind transcends the subtlest level of mental
activity and experiences the ‘least excited’ state of consciousness, ‘pure’ or
‘transcendental’ consciousness, a state of complete mental quiescence with maintained
awareness” (Mills & Farrow, 1981, p. 157).
Clinically standardized meditation (CSM). In CSM a practitioner selects a sound
from a list of standard sounds that is most appealing. No importance is placed on the
need for the mantra to match the individual’s state of consciousness. The goal of CSM
meditation is to gain health benefits—physical, psychological or both. The client is
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instructed to repeat the selected sound mentally without linking the sound to breathing
patterns or pacing the sound in any structured way (Freeman, 2004, p. 160).
Respiratory one method (ROM). According to the ROM, the meditator says the
word one or another phrase repeatedly while intentionally linking the word or phrase to
each exhalation. ROM uses two meditation objects—the chosen word or object and the
breath, and is therefore, considered more structured and to require more effort than CSM
(Freeman, 2004, p. 160). It could be argued, however, that providing such structure
makes the meditation process less difficult, since the mind is provided more aids to focus.
Mindfulness-based stress reduction (MBSR). Founded in 1979, the Stress
Reduction Clinic was the vehicle for delivering the outpatient, 8-week MBSR
intervention that was housed within and supported by the department of medicine and its
division of preventive and behavioral medicine at the University of Massachusetts
Medical School (Worcester, MA). Thus, from its origin, it existed within the medical
mainstream, and according to Kabat-Zinn (2002, p. 732), was in some way contributing
to the ongoing evolution of medicine. According to Kabat-Zinn, during the 20-plus years
of its application, the MBSR model has spread to more than 200 hospitals, medical
centers and clinics across North America, including British Columbia, Toronto and
Vancouver as well as the United Kingdom, Germany, Scandinavia, South Africa,
Argentina and Australia.
The MBSR intervention involves patients attending class for 2.5 hours once per
week for eight weeks, generally in groups of 20-35 patients per class. The group engages
in the various meditation practices assigned for homework on a daily basis, from among
sitting mindfulness meditation, body scan and progressive muscle relaxation, walking
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meditation, in addition to attending an all-day silent retreat during the sixth week of the
program (Kabat-Zinn, 2002, p. 732).
Qigong and Meditation: Mechanisms of Action
While qigong is considered energy medicine, some consider qigong and
meditation to belong together as mind-body approaches that elicit the relaxation response
(RR), a hypometabolic state that offsets the physiological effects caused by stress (Dusek,
Otu, Wohlhueter, Bhasin, Zerbini, et al., 2008, p. 1). The relaxation response has been
associated with reduced blood pressure, heart and respiration rate and favorable heart rate
oscillations and alterations in brain activity that are a constellation of responses that are
useful therapeutically to offset damaging effects of stress (Dusek et al., 2008, p. 1).
While the underlying mechanism has not been well-established, recent research provides
evidence that specific gene expression changes associated with the relaxation response
have been documented (Dusek et al., 2008, p. 1). Specific gene expression profiles
characteristic of long-term practitioners of qigong (Li, Ping, Garcia, Johnson, & Feng,
2005, p. 29) and short- and long-term practitioners of RR have been observed. Such gene
expression profiles may relate to long-term beneficial physiological effects (Dusek et al.,
2008, p. 3).
Research has shown that psychosocial stress is associated with system-wide
perturbations, including generally increased oxidative stress and inflammation (Dusek et
al., 2008, pp. 3-4). Chronic stress has been associated with accelerated aging at the
cellular level, decreased anti-oxidant capacity and increased vulnerability to a variety of
disease states. Stress-related changes in the gene expression profile have been
demonstrated by gene expression profiling in healthy subjects and in individuals
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suffering from stress (PTSD). Previous research has identified a pro-inflammatory
transcriptase factor as a potential link between stress and oxidative cellular activation,
part of the stress degradation process (Dusek et al., 2008, p. 5). The RR is proposed as a
means for systemic gene expression changes in molecular and biochemical pathways
involved in cellular metabolism, generating a milieu of changes in response to oxidative
stress and that, to some degree, serve to ameliorate the negative impact of stress (Dusek
et al., 2008, p. 6). Such findings are reported to be consistent with those found in a study
of long-term qigong practitioners (Li, et al., 2005). Dusek et al. (2008) observed such
gene expression profiles in long-term practitioners of RR and novices at the end of eight
weeks of RR training (p. 1). According to Li et al. (2005), qigong practice may regulate
immunity, metabolic rate, and cell death, possibly at the transcriptional level (p. 29).
Other explanations for the health effects of qigong have been described in relation
to the human biofield. The biofield is actually a weak electromagnetic field, hypothesized
to contain electromagnetic information (Rubik, 2002, p. 703). According to Rubik
(2002) it has been proposed that the mechanism of action for qigong and other energy
therapies is an enhancement, a type of up-regulation to restore harmony and balance of
the human biofield. Typically exerting gentle or small system-wide effects are
hypothesized as the means by which energy therapies assist in the regulation of health-
promoting homeodynamics of internal biochemical and physiological processes.
According to Rubik (2002) an approach to life based on biophysics recognizes
that living systems are self-organizing, dynamic, complex and non-linear systems.
According to this view, the human body is a series of nested systems within a system, in
which self-organization occurs through continuous flows of matter, energy and
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information as the basis for self-maintenance and renewal (Rubik, 2002, p. 705). Stimuli
that act to reiterate or partially realize the innate dynamics of the organism may
communicate information that serves to reinforce the dynamics of regularity and balance
(Rubik, 2002, p. 706). Qigong may act in this way as does acupuncture and homeopathy.
It appears that a large number of complementary and alternative medicine (CAM)
modalities exert such system-wide effects (Rubik, 2002, p. 706).
Measurement of energetic or biochemical activity may provide information
regarding the health of an individual, considered from a Traditional Chinese Medicine
(TCM) perspective. Various methods are used to measure such bioenergetic changes to
explain the mechanisms of action of qigong, including Gas Discharge Visualization
(GDV) photography, electrodermal measurements, changes in muscular activity (via
electromyography), biochemical activity measured by stress hormones, and various
neuro-monitoring tools (Rubik & Brooks, 2005, p. 246).
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Literature Review
Introduction
Based on a comparative review of the qigong and meditation literature, both
modalities may produce a wide range of positive health outcomes across diverse
populations, with more practice producing greater effects (Speca et al., 2003; Chan &
Woolacott, 2007; Lane, Seskevich, & Pieper, 2007).
The types of meditation most frequently appearing in the literature based on this
literature review appear to be transcendental meditation (TM) and mindfulness-based
stress reduction (MBSR). Eighteen meditation studies in total were reviewed, eight
which were based on MBSR, including one systematic review and one case study, while
six studies were TM-based, and four were more general in scope.
From a sampling of the literature, the qigong research appeared much more
varied, seemingly based on a wide variety of forms, including Biyun, Baduanjin, Falun
and others, including many that were not identified or described by the researchers. For
the purposes of this review, 14 qigong studies were chosen from a sampling of the
literature, including five based on systematic review or meta-analysis, two based on
surveys of qigong practitioners, two based on measurements related to mechanisms of
action, and one case report. Two studies of external qigong therapy (EQT), based on
healing techniques applied to the patient generally from a short distance, were also
included in the review.
Based on a review of the meditation research, meditation training produces a wide
range of healthful psychological and physiological effects: Meditation training reduced
stress and negative emotion in a large sample of healthy adults (Lane et al., 2007) and
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patients with psychologic, physiologic and psychosomatic illness (Majumdar et al.,
2007). More specifically, meditation reduced mood disturbance in cancer patients and
decreased psychological stress in Type II diabetics (Rosenszweig, Reibel, Greeson,
Edman, Jasser, et al., 2007). Meditation training is also associated with improved mental
focus (Chan & Woolacott, 2007), improved sleep quality or duration (Winbush, Gross, &
Kreitzer, 2007; Carlson et al., 2003), enhanced glycemic regulation in Type II diabetics
(Rosenszweig et al., 2007), improved immunity in early stage breast and prostate cancer
patients (Carlson et al., 2003). Based on large-scale review, one researcher suggests that
meditation can positively affect the experience of chronic illness (Bonadonna, 2003).
Meditation training also results in enhanced immunity and favorable changes in brain
function in apparently healthy subjects, with such brain changes generally indicating an
increased adaptive response to negative and/or stressful events (Davidson et al., 2003).
Meditation resulted in decreased distress associated with acute pain (Mills & Farrow,
1981), a reduction in required medication for a nine-year old patient with
gastroesophageal reflux symptoms (Ott, 2002) and was associated with improved
habituation to noxious stimuli (a loud tone) (Orme-Johnson, 1973).
Meditation also resulted in reduced psychological stress and enhanced functional
capacity in a pilot study of heart patients (Jayadevappa, Johnson, Bloom, Nidich, Desai,
et al., 2007) and has proven integral to the regression of heart disease as part of
comprehensive lifestyle changes (diet, stress reduction, smoking cessation and group
psychosocial support) (Ornish, Scherwitz, Billings, Gould, Merritt, et al., 1998).
Meditation reduced disease symptoms, measures of inflammation and psychological
stress in a pilot study of rheumatoid arthritis patients (unpublished study, Pradhan, 2005).
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Finally, meditation taught in the workplace resulted in positive outcomes at work and
beyond, including reduced stress, decreased anxiety and job tension, decreased fatigue,
cigarette and hard liquor use and enhanced job satisfaction, employee effectiveness and
improved work and personal relationships (Alexander, Swanson, Rainforth, Carlisle, &
Todd, et al., 1993).
Research on qigong similarly shows that the modality results in wide-ranging
positive psychologic and physiologic health effects: Qigong has proven to positively
affect a wide range of specific health outcomes, including bone health (Chen & Lee,
2006; Sancier, 1996), metabolic risk factors associated with Type II diabetes (Xin, Miller,
& Brown, 2007) hypertension (Guo, 2008; Sancier, 1996) and cancer (Sancier, 1996).
More specifically, qigong has resulted in improved treatment side effects and immune
indicators in cancer patients (Chen & Yeung, 2002) accelerated detoxification from
heroin (Li et al., 2002), and reduced medication requirements for hypertension and
asthma (Sancier, 1996). Survey data indicate that qigong has resulted in improved
symptoms associated with psychological and physical health relating to musculoskeletal,
gastrointestinal, circulatory, respiratory and urological problems (Lee, Hong, Lim, Kim,
Woo, et al., 2003). A survey conducted in Sweden showed that the main reasons for
continuing qigong are feelings of physical and mental well-being and to prevent or
recover from illness (Jouper et al., 2006).
While the qigong and meditation literature show that both modalities result in
improvements in psychological health and physical health, much of the meditation
literature focuses on the effects of meditation on stress reduction and negative mood,
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particularly MBSR, obviously designed to reduce stress. Several of the TM studies also
focus on mood and stress outcomes.
Review of the Meditation Literature
Most of the studies in the meditation literature measured changes in psychologic
effects, particularly stress and negative mood, and showed positive results associated
with training. Highlights are worth noting.
In one TM-type, brief meditation training study of 12 weeks (Lane et al., 2007),
200 healthy adults were enrolled (data analyzed, n=133) in a brief meditation training
study for the purpose of determining three objectives: to evaluate the potential changes in
measures of perceived stress and negative emotion after participants began to practice a
generic meditation technique (a simple mantra-based meditation technique); to determine
whether the frequency of meditation affected outcome during follow-up; and to test
whether an individual’s initial level of neuroticism could explain variability in outcome
following training. Subjects were instructed to practice the technique twice daily for 15-
20 minutes, customary to TM. Measurement instruments were the Profile of Mood States
(POMS), Perceived Stress Scale (PSS); State-Trait Anxiety Inventory (STAI), and Brief
Symptom Inventory (BSI). Neuroticism was measured by NEO Personality Inventory,
240 descriptive statements based on self-ratings, which reflect general tendency to
experience fear, sadness, embarrassment, anger, guilt, and disgust (Lane et al., 2007, p.
40).
The sample was heterogeneous, men and women 18 years of age or older, not on
psychiatric medications and not currently enrolled in other stress management programs.
Experimenters chose what they named “a non-sectarian meditation technique” designed
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to overcome what they perceive as potential religious-association barriers often attributed
to teaching meditation (since the two most common meditation programs, transcendental
meditation and mindfulness-based stress reduction are derived from traditional practices
of Asian religions). In this study, participants selected a sound, word, or brief phrase
(“mantra”) to be used as the focus of meditation, were instructed to have “eyes closed”
and to repeat mantra naturally, not linked to breath. The emphasis was placed on the
“effortless repetition of the mantra and recognition and control of intrusive thoughts.”
(Lane et al., 2007, p. 38).
Results indicated that subjects improved in all four outcome measures after
instruction, ranging from 14% (STAI) to 36% (BSI). Meditation training led to highly
significant reduction in all four measures of stress and negative emotion (Lane et al.,
2007, p. 41). The study showed that more frequent practice was associated with better
outcomes. Differences between “at least once a day” practice and “less than once a day”
were statistically significant in three of four outcome measures. The finding that more
frequent practice produces better outcomes is important to emphasize when teaching
meditation, particularly when patients are adopting the practice to improve health
outcomes.
Results (scores on neuroticism) showed that those most likely to experience
negative emotions may benefit most from the intervention. This study also showed that
lengthy instruction is not necessary for effective meditation training. Even brief training
in a simple non-sectarian meditation practice can be associated with improvements in
subjective stress and negative emotions in a general sample of adults interested in
learning mediation as a stress-reduction technique.
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All of the MBSR which measured changes in stress or mood showed positive
results associated with training (Rosenzweig et al., 2007; Majumdar et al., 2007;
Davidson et al., 2003; Carlson et al., 2003; Ott, 2002; Pradhan, 2002), while one MBSR
review focused on sleep quality (Winbush et al., 2007).
In contrast to the research by Lane and others (2007), the study sample (n=14,
five men and nine women) of the research by Rosenzweig and others (2007) consisted of
Type II diabetics, and the MBSR program was eight weeks. Similar to Lane et al. (2007),
meditation resulted in decreased psychological distress and improved glycemic
regulation, not associated with weight loss or exercise, medication, diet or exercise,
which remained unchanged throughout the study (Rosenzweig et al., 2007, p. 37).
Differences between pre- and post-measurements showed that symptoms of depression,
anxiety and general psychological distress were decreased 43%, 37% and 35%,
respectively.
Many of the meditation studies included patients with medical conditions. The
research by Majumdar and others (2007) was based on a German sample of 21 subjects
with chronic physical and psychologic or psychosomatic illnesses. The eight-week
training resulted in effective and lasting reductions in symptoms, especially in
psychologic distress, well-being and quality of life (Majumdar et al., 2002).
An experimental pre-test, post-test treatment design with three–month follow-up
was chosen by the researchers (Majumdar et al., 2002, p. 719). In addition to
measurements of psychological distress, momentary emotional well-being was
measured—with an instrument sensitive to short-term changes in general well-being and
overall health-related symptoms. General physical complaints were also measured.
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Sense of Coherence (SOC), linked to health because of its positive influence on coping
processes, was also measured. Quality of life (QOL) was also measured. Adherence was
high, as was characteristic in all of the MBSR studies in this literature review. According
to Majumdar et al. (2002), all 21 clients reported practicing regularly during the eight-
week intervention, an average of five times per week for 32 minutes. At follow-up, 17
participants (of 21) were still practicing (representing 81% of the total), 4.5 times per
week for 26 minutes.
Study results indicated that all major health dependent variables that were
elevated and recognized as clinically relevant symptoms at baseline were substantially
improved. Subjects reported a significant increase in emotional and general physical
well-being. Regarding physical complaints, participants reported a decrease on a scale
that predicts work absenteeism and consumption of painkillers and tranquilizers. At
follow-up, patients reported an overall decrease in psychologic distress and improved
QOL, which translated to better management of symptoms, including enhanced coping
(Majumdar et al., 2002, pp. 725-727). Findings also indicate that suffering was alleviated
either through symptom reduction or enhanced coping skills. Clients reported an
enhanced sense of their own responsibility and helpful behavioral modifications
concerning their disease. This finding may indicate that once integrated, mindfulness
may positively affect one’s capacity toward self-regulation and health-promoting
adaptive behaviors. Participants reported a high level of satisfaction with the MBSR
course, which was particularly pronounced among those with serious chronic diseases.
One such participant reported the successful transfer of the training to daily life: “I apply
the practice to my everyday life, and it is more helpful to me than medicine—
Meditation & Qigong: 21st Century Medicine
21
homeopathy, Valium, sleeping pills—or other therapies. It gives me a tool for coping
and enables me not merely ‘to endure’ but to find new niches and paths.” These findings
are astounding in that, not only do such clients find pain relief, they gain an enhanced
quality of life.
Other MBSR studies were conducted with patients who were managing diverse
medical conditions: heterogeneous cancers (Speca et al., 2000), early stage breast and
prostate cancer (Carlson et al., 2003), rheumatoid arthritis (Pradhan, 2008) and a patient
with gastroesophageal reflux (GER) symptoms (case study, Ott, 2002). All studies
reported significant decreases in the patients’ psychological stress. The early stage breast
and prostate cancer patients (Carlson et al., 2003) also showed significant improvements
in immunity (measured by increases in T-cells and IL-4 cytokines), overall QOL and
sleep quality. Pradhan’s (2005) unpublished pilot study showed a 46% decrease in
measures of inflammation and an 11% decrease in disease activity by six months. The
Ott (2002) case study of a nine year-old patient with presenting symptoms of epigastric
pain and persistent nausea showed that the mindfulness meditation resulted in significant
benefits. Patient outcomes included a decrease in medications, resolution of a related
sleep disorder as well as a decrease in GER symptoms. Although research by
Jayadevappa and others (2007) was based on TM instead of MBSR, six-months-post-
treatment measures indicated significant improvement not only in disease-specific health-
related quality of life, quality of well-being and perceived stress, but also in functional
capacity and fewer rehospitalizations of TM subjects compared to a control group (p. 72).
Other meditation studies focused on outcomes related to mental focus, pain,
autonomic stability and habituation to a noxious sound, and alterations in brain and
Meditation & Qigong: 21st Century Medicine
22
immune function. Results showed that meditation improves mental focus, with no
difference between concentrative meditation (focusing on a sound, thought or mantra)
and non-concentrative meditation (no focus, but attending to thoughts as they arise).
More time spent meditating each day was associated with enhanced mental focus, not
total years meditation training (Chan & Woolacott, 2007). It is particularly important for
novice and experienced meditators to recognize that meditation benefits may be most
related to current practice habits rather than years of meditation experience.
Meditation & Qigong: 21st Century Medicine
23
Other studies showed that TM improves autonomic stability and the rate of
habitutation to a noxious tone (Orme-Johnson, 1973) and reduces distress associated with
pain (Mills & Farrow, 1981).
Research by Orme-Johnson (1973), found that habituation to a noxious, loud tone
was better in 14 experienced TM meditators (ranging from an average of 15-24 months
twice daily, 15-20 minute sessions) than in non-meditating control subjects (p. 341). The
stress reaction to each tone as indicated by galvanic skin response (GSR) was measured.
Meditators made fewer multiple responses than non-meditators to a sound delivered at
irregular intervals (100 db, .5 sec duration, 3000 Hz.). Rapid GSR habituation and low
levels of spontaneous GSR are reported in the literature to be correlated with
physiological and behavioral characteristics associated with good mental health, (i.e.,
behavioral and autonomic stability, less motor impulsivity, stronger ego, outgoingness,
field independence, less susceptibility to a variety of stressors) (Orme-Johnson, 1973, p.
347). Furthermore, rapid habituation is characteristic of species higher on the
philogenetic scale (Orme-Johnson, 1973, p. 342). By three criteria of autonomic
stability, rate of habituation, multiple responses and spontaneous GSR, meditators were
more stabile than control subjects (Orme-Johnson, 1973, p. 348).
Another study measured TM’s effects on acute experimental pain (arm immersion
in a 10 degree C ice bath before and after meditating) in 15 advanced meditators (all
teachers, ranging from 3.5 to 12 years of TM experience) versus 15 controls (Mills &
Farrow, 1981). The findings are striking, with important implications for patients
suffering from chronic pain and distress associated with chronic or serious illness. The
meditators did not report decreased pain upon immersion in the ice bath before and after
Meditation & Qigong: 21st Century Medicine
24
meditating. Rather, they showed decreases in distress after a 20-minute period of
meditation even though the physiological parameters, heart rate and skin conductance,
were similar in both groups (Mills & Farrow, 1981, pp. 157-161).
TM’s capacity for reducing the distress component of the pain experience may
have significant clinical applications, as noted by Mills and Farrow (1981, p. 162). The
authors posit that the distress, anxiety and depression associated with pain can intensify
the original pain, thereby establishing a feedback loop in which the initial cause can be
obscured. According to Mills and Farrow, the situation is aggravated by neuroses.
Furthermore, in many cases, treatment of the distress associated with pain is the primary
goal of pain therapy (Mills & Farrow, 1981, p. 163).
This study, along with the previous studies, show that meditation may be very
powerful in its ability to provide relief—from anxiety, depression and even distress—and
to enhance quality of life in patients with cancer or heart disease, or a range of other
psychophysiologic problems.
Review of the Qigong Literature
In contrast to specific measurements of stress and mood, the qigong literature
seems to address broad-based changes to the whole organism, reflecting the holistic
approach to health characteristic of TCM, rather than biomedical’s compartmentalized,
reductionist approach (Rubik, 2005, p. 703).
Rather than prospective research, two separate studies measured the therapeutic
effects of qigong retrospectively, through surveys in Korea, which was based on ten years
of health data (Lee et al., 2003) and in Sweden, based on a survey of more than 200
practitioners of a common method of qigong training in Sweden, Biyun (Jouper et al.,
Meditation & Qigong: 21st Century Medicine
25
2006). Data from both surveys associated qigong with improvements in physical and
psychological health.
Based on 768 subjects’ health care memoranda, the Korean survey revealed that
the motivation for doing qigong was mostly to address health problems (81.5%). The
most improved symptoms were associated with psychological, musculoskeletal and
gastrointestinal problems. Almost 70% of subjects reported improvements in perceived
physical health and about 40% reported improvements in psychological health. Forty-one
percent reported that pain was reduced, while fatigue and insomnia were also reported to
be reduced (by 22% and 9% of participants, respectively). Wound healing was also
reported to be positively affected by qigong, manifested as reduced recovery time (by
84% of those surveyed) and reduced inflammation (66%). In addition, 59% of
respondents reported increased resistance to the common cold (Lee et al., 2003, p. 809).
The study authors report that the study is the first of its kind in Korea to determine
the therapeutic effects of qigong for many diseases. As such, this research seems
important for a number of reasons. One, the results show that qigong may be helpful as
an adjunct treatment for both physical and psychological health problems. Secondly,
therapeutic efficacy of qigong spans a wide range of medical symptoms treated
effectively, including gastrointestinal, circulatory, urological and respiratory.
Furthermore, the authors posit that considering their findings in the context of other
research, there appears to be sufficient evidence to indicate that qigong helps to relax the
mind, muscles, tendons, joints and inner organs of the body through exercises involving
physical movements, focused meditation, breathing and self-massage (Lee et al., 2003, p.
813).
Meditation & Qigong: 21st Century Medicine
26
Research by Jouper et al. (2006) is important for various reasons. One, it
highlights the health-promoting effects of qigong, but also points to the association
between concentration (on qi) and perceived health, and the importance of positive affect
derived from qigong practice, that the feelings of mental and physical well-being are
central to why they continue to practice qigong. The subjects were surveyed about their
practice, including level of training, reasons for beginning and continuing qigong, and
positive and negative health effects of their practice. On average, respondents were long-
term practitioners of the Biyun method. Participants described the Biyun method and
movements: “‘The concept is smart and systematically works over the whole body;’”
“‘movements are calm and soft.’” The Biyun method and movements are “‘simple to
learn and promote enhanced body awareness.’” Participants stressed the importance of
performing “‘the movements slowly and with a focused mind’” (p. 952). They averaged
five years of practice with 4.8 sessions per week (37 minutes per session), performed
with a deep level of concentration. All participants were engaged in other activities (such
as walking their dog, cycling to work, jogging, dancing, golf) an average of 4.2 days per
week, for an average of 49 minutes per day (Jouper et al., 2006, p. 953).
Results from this survey showed that the main reason for beginning qigong was
curiosity (48%). Other reasons included health (19%) or to recuperate from an illness
(24%). The main reasons for continuing qigong were feelings of physical and mental
well-being, and to prevent or recover from illness (Jouper et al., 2006, p. 954). Those
practicing with the highest degree of concentration (on qi) perceived their health to be the
best (Jouper et al., p. 953). Total exercise time and other physical activities had no
correlation with ratings of perceived best health. Those experiencing best health reported
Meditation & Qigong: 21st Century Medicine
27
experiencing a feeling of “nice calmness and relaxation or have a deep concentration on
qi, and feel a general wellness.” Other reported effects included being less stressed and
having more energy, and somatic benefits such as fewer infections, easier breathing and
gastrointestinal improvements (Jouper et al, p. 954). The good feelings derived from
qigong were described most frequently by the adjectives, “relaxed, calm and energized”
(Jouper et al., p. 955).
Beyond broad-based benefits, a review of the qigong research indicates that the
modality may be successful in improving diverse medical conditions, ranging from
reducing stroke risk in hypertensive patients, to improving heart function and
microcirculation, potentially increasing bone density, improving the health of cancer
patients and more (Sancier, 1996, pp. 40-43).
Qigong has also been proven effective in the detoxification of heroin addicts (Li
et al., 2002). The study showed that qigong practice accelerated the detoxification
process, reduced withdrawal symptoms and shortened recovery time. The study results
seem important, considering, as the authors pointed out: Substance abuse and dependence
are two of the most serious health problems in the world (Li et al., 2002, p. 6).
The heroin detoxification study design included comparison of three groups on
time to withdrawal (blood clearance of morphine) and rating of withdrawal symptoms.
The qigong treatment group did 2-2.5 hours per day qigong practice as a group and
accepted emitted qi or qi adjustment from a qigong master for 10 to 15 minutes per day.
A second treatment group received standard drug therapy (lofexidine HCl) administered
according to a 10-day gradual reduction method (to ease withdrawal), while a third group
received no treatment except basic care and medications to treat severe withdrawal
Meditation & Qigong: 21st Century Medicine
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symptoms (Li et al., 2002, p. 1). The qigong form chosen was Pan Gu qigong, described
as easy to learn, and not requiring strong intention or meditation, or skillful breathing.
Results indicated that by the third day of treatment, 17 of 34 subjects (50%) in the
qigong group had no detectable morphine in their urine, whereas only six of 29 subjects
(23%) in the control group and two of 25 subjects (8%) tested negative for morphine (Li
et al., 2002, p. 5). The medication group had negative morphine tests by day nine, the
control group by day 11, whereas the qigong treatment group tested clear by day five.
Sleep was also improved in the qigong group during detoxification. The research shows
that qigong may be better than current methods used for heroin detoxification.
Chen and Yeung (2002) reviewed qigong therapy for cancer treatment spanning
20 years of the research literature in China. Their findings indicate that qigong therapy
may inhibit cancer growth. For the review, researchers used the Qigong Database by the
Qigong Institute (which collected over 1600 abstracts and publications from various
conference proceedings and publications) and the accessible publications in Chinese,
including some conference proceedings (Chen & Yeung, p. 532). Three criteria for
inclusion were, the research had to use systematic data collection; the research had to
involve specific cancer or carcinoma cells with quantifiable results; and the clinical
research had to include a baseline tumor description or some means of cancer
identification and compatible results (Chen & Yeung, p. 533).
The research review indicated that qigong exerts positive effects on immune
function in cancer patients. One study of patients with various cancers evidenced
changes in various immune indicators (Zhang et al., 1990 as cited in Chen & Yeung,
2002, p. 533). A separate study of patients in late stage of various cancers, stages III and
Meditation & Qigong: 21st Century Medicine
29
V, and currently undergoing treatment, also did qigong. Of the qigong group, 83%
regained strength, 63% improved appetite and 33% were free of diarrhea or irregular
defection while the rates for the control group were 10%, 10% and 6%, respectively. In
the same study, various immune markers also indicated enhanced immune function
associated with qigong (Sun & Zhao, 1988 as cited in Chen & Yeung, 2002, p. 534).
Results from a third study in which subjects did three months of qigong versus a control
of no exercise showed improvement in their DNA repair (Ye Ming et al., 1992 as cited in
Chen & Yeung, 2002, p. 534).
Results from an anecdotal pilot trial investigating the effects of external qigong
therapy (IQT) on chronic orofacial pain showed that the majority of patients found some
pain relief. The duration of the ten patients’ pain before treatment ranged from two years
to 35 years. Four met the criteria for myofacial face pain (MFP), four for MFP and
comorbid fibromyalgia. Seven of them met the criteria for phantom tooth pain.
Procedures included external qi emitted by a healer for five to ten minutes and before and
after outcome measures taken via visual analogue (VAS) pain scale and a mood scale
ranging from “best I could feel” to “worst I could feel.” All but one patient reported
decreased pain post treatment. Considering the duration of patients’ pain, all possible
interventions should be considered, particularly noninvasive measures, such as EQT
when feasible. Future research, however, should investigate the long-term effectiveness
of such treatments. Also, investigating the effects of qigong practice on myofacial pain
seems a worthy area for future research.
Research investigating the effects of qigong on diabetes shows mixed results.
Testing the effects of qigong walking on diabetic patients in a pilot study, the researchers
Meditation & Qigong: 21st Century Medicine
30
found that qigong walking exerted positive effects on serum glucose after lunch (Iwao,
Kajiyama, Mori, & Olgaki, 1999). The reductions were less than results obtained
through conventional walking; however the researchers note that for elderly and at-risk
patients with exercise limitations, qigong walking may be effective in reducing blood
glucose after a meal without significantly elevating heart rate (Iwao et al., 1999, p. 353).
Upon closer examination of the data, it seems important to determine whether such
modest reductions in blood glucose associated with qigong walking would be clinically
significant.
A qualitative review of literature regarding the role of qigong in the management
of diabetes shows qigong to have beneficial effects on some of the metabolic risk factors
for Type II diabetes, yet according to the researcher, methodologic limitations preclude
drawing firm conclusions based on the data (Xin et al., 2007). Of 69 studies, 11 met the
criteria for inclusion, showing statistically significant positive associations between
qigong participation and fasting two-hour oral glucose tolerance tests, blood glucose,
triglycerides and total cholesterol. Most of the studies were of short duration, involved
small samples and did not include a control group (Xin et al., p. 427). While most studies
showed consistent positive effects of qigong on fasting and two-hour blood-glucose
measures, only one study included a control group. Other limitations include lack of
detail regarding frequency of qigong participation, possible drug treatment effects
(variable or not reported). There is a clear need for well-designed studies, according to
Xin and others (2007, p. 433). Improved methodology will more clearly elucidate the
effects of qigong on Type II diabetes.
Meditation & Qigong: 21st Century Medicine
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A study investigating the effects of qigong on bone health in middle-aged women
showed that 12 weeks of Baduanjin qigong was sufficient to maintain bone health. For
three days per week, the experimental group (n=44, mean age=45.7 with 70% post-
menopausal vs. n=43, mean age=44.6 and 81% post-menopausal for controls) were led
by an instructor in a form of qigong popular in China and characterized by its simple,
slow and relaxing actions. Matched controls did no exercise. Experimenters measured
interleukin-6 (IL-6), an index for bone loss, and bone mineral density by a DTX-200
DEXACARE osteometer pre- and post-intervention in all study participants. Results
showed significant differences between groups after 12 weeks in both IL-6 and bone
density: IL-6 increased in the control group, while it decreased in the qigong group; bone
density increased in the qigong group and decreased among controls. Proposed
mechanism of action is that qigong raises estrogen levels and exerts an inhibitory effect
on IL-6. While experimenters described the qigong program in detail, it would have been
helpful to know the duration of the exercise periods. Further research is necessary to
determine if other types of qigong would yield similar benefits on bone health and at
what specific threshold, or required exercise dose, produces such protective effects on
bone in middle-aged women. In addition, it would be interesting to determine if such
effects would be true for men.
What is the possible contribution of external qi gong therapy (EQT) on
fibromyalgia? Researchers investigated the effects of EQT on 10 patients with
fibromyalgia syndrome (FMS) (Chen, Hassett, Hou, Staller, & Lichtbroun, 2006, p.
851). The patients completed five to seven sessions of EQT over three weeks and once-
per-month treatments for three months with pre- and post-treatment assessments after
Meditation & Qigong: 21st Century Medicine
32
three weeks and three-months. Each treatment lasted approximately 40 minutes.
Treatment with EQT resulted in complete recovery for two FMS patients. Results also
showed that one-month post-treatment, scores on some key pain inventories were
improved, as were depression scores and other symptoms, such as gastrointestinal
complaints, fatigue and cognitive “fogginess” (Chen et al., 2006, p. 854). At three
months, changes were more positively affected in all measures except for one
measurement of pain and sleep scores, which were not improved. Future research would
be necessary to determine the application of such results to other healers. For example,
are certain relationships between healer and patient required to produce positive results or
are the results most highly related to competency with a specific healing technique?
More research is necessary to answer these and other related questions so that
requirements for healing outcomes with EQT can be better determined.
The literature indicates that qigong practice benefits hypertension. A meta-
analysis of the effect of qigong on clinical hypertension revealed that self-practiced
qigong for less than one year is better in decreasing blood pressure in patients with
essential hypertension than in no-treatment controls, but is not superior to that in active
controls (those taking blood pressure medications) or those engaged in conventional
exercise (Guo, 2008). The meta-analysis was based on nine studies which met the
criteria for review: randomized, controlled, clinical trials, which included a total of 908
subjects. According to Guo, some studies found that practice for longer than one year
may show blood-pressure-controlling effects similar to drug therapy (p. 33). Guo also
reported that other evidence in the hypertension-qigong literature shows that the type of
qigong most effective for controlling hypertension may be the qigong developed by
Meditation & Qigong: 21st Century Medicine
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researchers at the Shanghai Hypertension Institute (Wang et al., 1994 as cited in Guo,
2008, p. 35).
Another study based on meta-analysis showed that qigong also appears to exert
therapeutic benefits to patients undergoing treatment for hypertension, respiratory disease
and cancer (Sancier, 1996). Considered together, the studies indicate that practicing
qigong exercise may favorably affect many functions in the body, permit reduction of
drug dosage for health maintenance and provide greater benefits than drug therapy alone.
For hypertensive patients, combining qigong practice with drug therapy resulted in
reduced incidence of stroke and mortality, and reduced dosage of drugs required for
blood pressure maintenance. For asthma patients, combination therapy permitted
reductions in drug dosage, the need for sick leave, duration of hospitalizations and costs
of therapy. For cancer patients, the combination therapy reduced cancer side effects
(Sancier, 1996, p. 383).
Finally, various studies are designed to monitor changes in body energy (qi)
associated with qigong, through such methods as electrodermal measurements (Sancier et
al., 2003) Gas Discharge Visualization (GDV) and others (Rubik & Brooks, 2005, p.
246).
Results of a two-day qigong workshop indicated that electrodermal measurements
of the 29 subjects were significantly more balanced as a result of participation in the
workshop. Electrodermal measurements are taken at various points of the body to
determine overall qi energy balance, with smaller deviations associated with better
balance (Sancier, 2003, pp. 236-240).
Meditation & Qigong: 21st Century Medicine
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A study by Rubik and Brooks (2005) measuring emitted energy via Gas
Discharge Visualization (GDV) camera pre- and post-qigong in 16 subjects resulted in
increased total density of light emitted from their fingertips immediately after qigong.
Subjects were a mixed sample of nine who were relatively well, and seven who had
diverse chronic illnesses. Review of photo results of light around the subjects’ fingers
showed the outcome measures, circles of light, to be more uniformly dense post qigong.
According to Rubik and Brooks (2005), more uniform density may indicate associated
improved energy flow and distribution in the acupuncture meridians, six of which end in
the fingertips. Proposed increase in symmetry between right and left hands post-qigong
was not confirmed and actually decreased. Such changes in symmetry may be related to
differences in function of right and left sides according to TCM, with the left side relating
to yin principles of energy and the right, yang. Therefore, bilateral uniformity in the
emitted energy field may not be an appropriate investigative parameter according to TCM
(Rubik & Brooks, 2005, pp. 249-250). Fractal dimension, ratio of the lengths of the
image glow, increased post-qigong in the chronically ill patients but decreased in those
reporting good health. The varying effects between the chronically ill in contrast to the
relatively well may indicate the lack of generalisability of effects in a diverse population.
According to TCM, when doing qigong, qi may move in the body precisely where
it is needed, providing health benefits specific to a subject’s needs (Rubik & Brooks,
2005, p. 25). Thus, observed increases post qigong in fractal dimension among the
chronically ill and decreases in the relatively well may correspond to individualized
healing effects in two populations with diverse healing needs. As observed by the review
of the qigong literature, TCM principles of healing, that qi goes where it is needed, may
Meditation & Qigong: 21st Century Medicine
35
explain the beneficial effects of qigong experienced by diverse populations in varying
states of health with a myriad of health needs.
Conclusion
In conclusion, a review of the qigong and meditation literature indicates that both
modalities exert powerful positive health effects on a wide range of health conditions,
ranging from hypertension to diabetes, asthma, heart disease, heterogeneous cancers and
more. On the basis of this very brief review of the literature, it is clear that both
modalities are particularly effective for promoting psychological health and quality of
life, and decreasing psychological stress in patients with diverse chronic illness. Qigong,
unique from meditation, may result in more individualized outcomes, evidenced by
different effects in the chronically ill versus the relatively healthy, yet perhaps, in synch
with the patient’s particular needs.
Considering the vast numbers of people who suffer from chronic illness and
chronic pain and the health-promoting effects of meditation and qigong on a wide range
of health conditions, it seems that meditation and qigong offer powerful medicine for the
21st century. Teaching both modalities to diverse populations as both a preventive and
first-line treatment for health and well-being seems imperative.
It is most fitting to convey the value and importance of these modalities according
to a patient’s life that has been changed by the use of meditation and data from a recent
trial on medical qigong:
Nine-year-old Victoria had been referred for clinical intervention using
mindfulness meditation based on persistent nausea and epigastric pain caused by GER.
Victoria was prescribed medications, which offered little relief for her nausea and
Meditation & Qigong: 21st Century Medicine
36
vomiting, and she was experiencing anxiety about her condition that was manifested in
sleep disturbance. For those who thought she might be too young to learn the techniques,
she affirmed that she thought she could do it. She did. In many ways, she healed
physically and psychologically.
Mindfulness played an important role for Victoria’s pain and symptom
management. While learning the techniques, she said that ten minutes sometimes felt too
long and sometimes not long enough. As a result of her practice, Victoria reported
feeling “‘more calm inside.’” Victoria went on to learn other related techniques,
including the body scan, which helped her to make the connection between her nervous,
jumpy feelings and her GER. With continued practice, not only did she become more
aware, she experienced a decrease in symptoms and a decrease in medications, and her
sleep problems resolved. Most importantly, it seems her nine year-old life normalized.
The treatment had a positive effect on her life, her self-esteem. She became a partner in
her self-care early on.
Regardless of age and medical condition, the mind-body therapies of meditation
and qigong have a role to play in supporting the healing of patients. The invaluable
potential contribution of qigong to medicine is evident from yet another qigong study on
cancer patients, a pilot study reported in the Chinese literature (Oh, Butow, Mullan, &
Clarke, 2008). As a result of participation in medical qigong, the cancer patients
experienced a decrease in symptoms, a decrease in an associated inflammation biomarker
and an increased quality of life. As various experts posit, providing relief to patients in
distress and enhancing the quality of their lives may be the most important clinical
Meditation & Qigong: 21st Century Medicine
37
outcome for many patients with persistent distressing symptoms. Medicine must provide
care. Medicine must provide hope.
As Victoria has shown, no age is too young and as other research has shown, no
condition is outside the realm of possibility for the usefulness of these modalities.
Mediation and qigong, individually and together, offer proven clinical effectiveness and
most importantly, perhaps offer hope where there may be little—in the face of
unrelenting pain and distress.
Meditation & Qigong: 21st Century Medicine
38
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Appendix: Transcripts of Practitioner Interviews
The transcripts of the two practitioner interviews are provided below. The
meditation practitioner experienced significant health benefits associated with her
practice. Her experience suggests that meditation may prove very beneficial to someone
with a very complex, and difficult-to-treat medical condition, IBS. The benefits she
experiences are what continually draw her to the practice. As the practitioner rhetorically
asks, “Why do I continue? Beats me - it is so boring!” Then, she answers: “):Actually,
with Zazen, the results aren't an instant relaxation like I found with yogic meditation. But
I am finding that the results are more cumulative and ultimately changing me and the way
I react to situations in the world. I am less apt to rush to judgment or to become attached
to a certain outcome… I CRAVE meditation at times. It is hard to describe what is
happening with a regular meditation practice…All I know is that ‘something’ is
happening and that something is good. Oh, and another thing - my IBS rarely rears its
ugly head any longer!”
The qigong practitioner is relatively new to the practice. An interview with a
more experienced practitioner was quite short and lacked interest. (For example, she said
that “she is calmer.”) The second qigong practitioner, whose interview follows, relayed a
story of greater interest. Also, much of her story actually mirrors my personal experience
of the practice as well. While I am also a novice, I, too feel changed and very committed
to qigong.
Since beginning my practice in early November, 2008, similar to the qigong
practitioners in the Swedish survey, I feel “calm, relaxed and energized” after doing
qigong. I rotate among various types of Dayan qigong and do some form of qigong at
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least five to six days per week for about 20 minutes. In addition, I meditate for 15
minutes, which seems to bring whole body calm and refreshed feeling—like having a
shower. As a result of both practices, I notice the ability to be more present and calm.
Prior to the practice, I was calm but feel calmer and more centered now, particularly in
the midst of closing out a semester. The practices are particularly helpful when waking
up at night. Rather than thinking through papers or upcoming projects, I am better able to
go back to sleep quickly by imaging a blank wall and relaxing into my breathing, while at
the same time realizing, there is nothing else I need to be doing right now but sleeping. It
actually is working very well.
The qigong in particular seems to balance my energy. My favorite is Wild Goose
Qigong VI, patting the meridians. My body seems to awaken. The more I do the qigong,
the more I sense qi during the practice and the better able I am to sustain such soothing
feelings afterwards.
Meditation Practitioner Transcript I started meditating on a consistent basis in 1994. I took a trip to Mexico after
law school and came back with a nasty intestinal bug. Because I was studying for the bar
and had an abnormal amount of stress, it seems that bug triggered very severe IBS (which
I struggled with for years and only within the last 4-5 years is it almost completely under
control). My doctor at the time suggested a meditation and yoga class offered by the
University of Wisconsin Hospital Heart Medicine Dept. It was very simple meditation
- lying down and listening to a tape that walked me through tensing and then relaxing
every part of my body until I was laying still with my eyes closed (inevitably I would fall
asleep!). This quickly led to a more vigorous yoga practice (especially when I moved to
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LA in 1996) which went hand in hand with yogic meditation. For the most part this
entailed sitting cross-legged in a dark room with a candle lit and my eyes closed. I would
focus on my breathing, often doing different pranayama techniques. I toyed with
chanting or thinking my mantra (given to me by Amma) to prayer beads, but this type of
meditation never really stuck. I practiced yogic meditation until about five years ago
when my yogic practice led me to finally surrender myself to Zen Buddhism (something I
had been drawn to and explored here and there my entire life but, perhaps because of the
fear of the view of Buddhism through the eyes of my Midwest friends and family, I never
let myself commit to it). Anyway, through a fascinating and very cool series of events (I
won't bore you with them here since this isn't the subject of this e-mail, but suffice it to
say that it really is true that when the student is ready the teacher appears - he pretty
much landed in my lap) I finally found my way "home" to Zen Buddhism (Soto sect).
Now, my meditation practice is Zazen, which was pretty trippy to get used to. Basically
you sit on your meditation cushion in lotus, half-lotus or whatever position is
comfortable, with the room brightly lit, facing the wall, eyes open and focused, gazing at
the wall at about a 45 degree angle down in front of you. You don't focus on anything -
no mantras, no breathing, no third eye gazing (I miss that, but I realize the bright swirling
colors in my third eye are basically just mind games that are easy to get attached to), and
instead just watch the thoughts come and go. It is nice when there are no thoughts, but
the mind is chatty so the real lesson to learn is that those thoughts are always there, but
you need to learn to separate yourself from them. They aren't me. I don't meditate nearly
enough. Ideally it would be 30 minutes twice a day. But sometimes I only manage 10
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minutes in the morning, plus my Saturday Zen class (30 minutes Zazen, 10 minutes
walking meditation, 30 minutes Zazen....so a bit over an hour total on Saturdays).
Why do I continue? Beats me - it is so boring! :) Actually, with Zazen, the
results aren't an instant relaxation like I found with yogic meditation. But I am finding
that the results are more cumulative and ultimately changing me and the way I react to
situations in the world. I am less apt to rush to judgment or to become attached to a
certain outcome. I think before I speak (not all the time, but I am better!). I CRAVE
meditation at times. It is hard to describe what is happening with a regular meditation
practice because I am definitely not evolved or advanced in my practice to the point
where I can describe it. All I know is that ‘something’ is happening and that something is
good. Oh, and another thing - my IBS rarely rears its ugly head any longer!
Qigong Practitioner InterviewTranscript
Professionally, I work in the area of integrative health and well-being. Personally,
I walk my talk. Yet, only recently have I committed a daily practice to a mindbody
activity that my company, Shape Your Life, Inc., conducts through its Destination Resort
division. At the invitation of a dear friend, I attended a weekend qigong workshop a
couple of months ago, and it changed my life.
During the weekend workshop a question repeatedly kept looping through my
mind: Why am I not practicing qigong on a daily basis? I mean, come on, I’m a former
competitive triathlete and marathoner, and I continue to run six-plus miles every day. I
strength train, walk, enjoy yoga, stretching and as much movement as I’m able to fit into
my schedule. So, at the end of that eight-hour workshop conducted by a Chinese
physician and qigong master, I said a silent prayer and made a commitment to practice
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qigong every day. And, I’m thrilled to report that I’ve adhered to my commitment every
day since that workshop. I’ve also experienced changes, something that shouldn’t be so
surprising to me. After all, in my line of work, I make these types of recommendations
and write programs for clients all the time!
As a result of following my own recommendation, I’m pleased to report that I
enjoy mental, emotional, physical and spiritual enlightenment on many different levels.
I’ve always thought of myself as a spiritual being, but qigong (specifically, Wild Goose
Qigong) has helped heighten my sense of spiritual vitality and from a physical standpoint,
it has amazingly balanced my energies in ways that, well, an example will provide more
clarity: Each evening I engage in a few minutes of inversions, mostly handstands, and
sometimes I go into a headstand. Having experienced severe vertigo many years ago, I
like to include this every day to help improve my balance, which suffered quite a bit
since the vertigo—often leaving me feeling a bit “off kilter.” What is now quite clear
after daily sessions of only 15 minutes of qigong is that I don’t feel “off” much at all.
Now I can go more easily into my handstand and can maintain that inversion for three
solid minutes—something that I had difficulty maintaining for even one minute pre-
qigong. Qigong has also helped “cast away” any stiff or achy feelings in my knees (from
running), neck and shoulders (from strength training). Regarding my mental and
emotional balance: I feel more grateful for any challenges that I experience both
professionally and personally. As Rumi wrote, ‘You can’t go back to sleep.’ Similarly, I
cannot ignore the change that the daily practice of qigong has brought to my life,
awakening my senses to an energy surge filled with balance that I’ve come to engage,
embrace, and enjoy...