Medical Qi Gong I:Heart Form
Shu Xin Pin Xie Gong
Mr.Lee Chang Chih Mr.paul stern 2002

  The following information is in regards to the heart qi gong form from the series that is taught by Mr. Lee Chang-Chin. The different forms within the series are all designed to specifically address imbalance within each of the five meridian systems that they are named after. Of course it would follow that the system names after the heart is designed in such a manner so as to have a positive effect upon restoring health and balance to this organ. It is important to keep in mind going into our description of how the form works with the body, that Chinese Medical theory holds different theories from our western medicine in classification of what exactly is meant when one refers to the 'heart'. Within our empirical system of reasoning, the heart is an organ. Within the TCM concept of 'heart' is also included the tissues, the channels, the emotions, the colors, etc., that are held to have association with a particular arrangement of qi within the body. This larger, more functionally based definition will be what is meant when reference is made to the heart throughout the rest of this description That being said, on with the description of this system of medical qi gong for the heart.


   The usefulness of qi gong as a treatment is always a question forwarded in cultures outside of Asia. Zhanf Guang De(張廣德), the man whom developed this form of qi gong, also was curious to find hard evidence to support the usefulness of qi gong in treating illnesses. In order to come up with evidence, he subjected the qi gong to over ten years of testing at the Beijing Physical University(北京體育大學) in conjunction with a medical research facility that is on site there. He worked with patients both from the university and from outside. The patients all had conditions such as high blood pressure, low blood pressure, coronary heart disease, tachycardia, bradycardia, or arrhythmia.

   
The guiding theory that he relied upon was based on his knowledge of traditional Chinese medicine as well as his knowledge of qi gong. He designed a series of exercises that would work in particular with the pericardium and heart meridians of TCM theory. He chose these two as they have the closest direct relationship with the heart. From there he considered different methods of stimulation of these meridians and points within them that could be melded into a practical form of exercises he included such things as self-massage, self-acupressure, motions that would relax muscles and help to regulate breathing, and motions that would activate and stimulate both the pericardium and heart meridians specifically.

 Self-massage could function in improving flow of qi and blood. This would help in conditions of stagnation and also help to establish a more regular flow of these two life-giving substances. Massage also helps to relax muscles that can become tight due to factors both exogenous within the body to help allow better circulation throughout the body. Focusing on motions that activate the
heart and pericardium channels as they circulate throughout the body works harmonize them and balance any irregularities that may be arising within. In this method both conditions of excess and conditions of deficiency could both be addressed. Self-acupressure works in much the same fashion, the exception being that specific points were included from these two meridians that had more specific effects in regulation of the heart and further, the circulatory system. By incorporating all of these factors, Mr. Zhang hoped to come to have a significant effect in bettering the lives of those who were ailed by heart related conditions.

  The results he came up with from he research were truly remarkable Over 2000 people participated in these studies, and 92.5% felt that their condition was at minimum improved. Along with that figure, 80% had a dramatic improvement in their condition where the problem they had regularly before became only an occasional nuisance thereafter.

Medical Qi Gong II
Mr. Lee Chang Chih Mr. Paul Sterm 2002

  In contemporary times, when we speak of Qi Gong, what may likely come to one's mind is a picture of large group, crack-of-dawn, exercise sessions in a city square somewhere in China. In recent years, this system of exercise taken from ancient Taoist, Buddhist, and TCM philosophy has become the topic of a good deal of scientific research world-wide. This research is as varied as the thousands of different kinds of Qi Gong that they study. Research has been conducted dealing with measuring the bio-energy of Qi gong masters and of the effect of this energy on living organisms (such as plants). Other focuses have been upon the benefits of following q qi gong based exercise program and on qi gong healing.

  The benefits that qi gong can bring to patients and practitioners of TCM is great indeed, ranging from balancing one's emotional wellness, to treating a variety of acute and chronic conditions, from allergies to augmenting treatment of different sorts of cancers, to balancing conditions of high blood pressure.


   In this class, focus will be placed primarily upon individual practice of different kinds of Qi Gong. All of the forms we will be practicing are moving forms of qi gong, in which exercises and different postures are used to catalyze the movement of qi within our bodies. As the course progresses, the routines will become more involved and longer. After learning these three systems of Qi Gong, students will have a good foundation of knowledge from which to construct their own daily exercise routine as well as be able to counsel patients in development of individual qi gong based exercise programs.
Course Objectives

Different Qi Gong Styles
  l Training of breathing method/ Dao qi ling he tiao xi gong(導氣令和調息功). Helps to slow down breathing process, bring about the sensations of qi in the dan tian, and helps to harmonize mind and breath.

  l Training of gaining external qi/ Yang xie bu qu yi shou gong(養血補氣益壽功). Nourishes the blood and tonifies the qu of the body. Helps to balance yin and yang to foster longevity.

   l Training internal qi circulation/ Lin shen lian yi tiao xin gong(寧神練意調心功). Brings heavenly qi and earth qi together to the kidney region where the qi circulates and then further circles within the microcosmic orbit.

   l Body strengthening-general health/ Dao yin bao jian gong(導引保健功). Circulation of the qi through the twelve meridians. Thus, a form of qi gong that is good for general health maintencane.


   l Spirit relaxing qi gong/ Zuo shi an shen gong(坐勢安神功). This form of qi gong is helpful in relaxing practitioners who are suffering from an inability to deal with stress, are restless, suffer from insomnia, or suffer from general dizziness.

  l Heart- Shu xin ping xie gong(舒心平血功)- Regulation of heart and blood pressure as well as vascular health.

  l Spleen/ Stomach-He wei jian pi gong(和胃健脾功)-Regulation of stomach and spleen qi. Works to help balance disorders that burden the digestive system. This can also help regulate diabetes.

   l Liver/ Shu gan li dan gong(舒肝利膽功)- Regulation of liver functions. Also works to alleviate excessively dry mouth and paon of then found along the sides of the ribs.

   l Lung- Yi qi yang fei gong(益氣養肺功)- Regulation/strengthening of lung qi. Also helps to combat the common cold, lessen the effects of allergies, as well as aiding asthma patients and generally strengthening the respiratory system. Can also help with diseases of the nose.

   l Bone- Shu Jin zhuang gu gong(疏筋壯骨功)- Strengthening of bone and joints. Works well in lessening back pain, alleviation general pain in joins, and helping maintain healthy skeletal mobility.

   l Kidney- Yu zhen bu yuan gong(育真補元功)- Regulation of normal kidney functions. Helps with regulation of menstruation, prostate regulation, and generally helping improve all of the systems with which the kidneys relate to.

   l To give students instruction in performance of a special immune system enhancing Qi Gong (useful as a complement to a variety of cancer treatments). The name of this form is Si shi jiu Jing luo dong gong.(四十九式經絡動功) This form has proved useful in aiding patients in recovering from lung cancer, stomach cancer, intestinal cancer, and many side effects related to cancer treatments.

   l The form of Qi Gong called Jiu jiu huan tong gong.(九九還童功) This form is comprised of exercises and special self-massage techniques that are designed to make one appear and feel young.

General Goals

  l To give students access to a series of qi gong exercises that has undergone medical testing in Beijing, and has been found to improve the health of those who practice it.

  l To learn breathing techniques, body awareness, and a sense of wellness as well as stress management and healing from a cohesive system of Qi Gong.

  l To give students a basis of qi gong knowledge that they can use to discern future information they may run into about Qi Ging.

Medical Qi Gong III
A.A.A.O.M.
Si Shi Jiu Shi Jin Luo Dong Gong
Mr. Lee Chang Chih Mr. Paul Sterm 2002

  Within section Ⅳ of the Qi Gong series of classes offered through the American Academy of Acupuncture and Oriental Medicine there are two different types of Qi Gong that will be taught. The same master in China created both of these two styles, but each has a slightly different focus in regard to what benefit they tend to bring to practitioners. The following will include a short history of these two styles and their creator, as well as a description of the particular health benefits each style brings along with it.

  The name of the man who created these two forms, and many of the forms that are taught within the context of this course is Zhang Guang De(張廣德). He studied
Martial Arts at the Beijing National Athletics Collage(北京體育學院). After graduation, he went on at the same college to become a professor there, where he still teaches martial arts. During his time teaching at the college, his health began to fail. He was diagnosed with high blood pressure, heart disease, liver problems, and finally in 1974, he was further diagnosed through Western Medicine as having lung cancer.

   Initially, Mr. Zhang sought treatment through Western modalities. These treatments were relatively ineffective as he was a man of sensitive composure, and was allergic to the treatments that were being given to him. Within the Chinese classic, Huang Di Nei Jing(黃帝內經), there is the following saying. Ji wei dao yin fu yao, yao bun eng du zhi ye.(積為導引服藥,藥不能獨治也) An interpretation of this phrase would be that medicine alone is ineffective in treating diseases in which there is the presence of an abnormal mass. Rather, the prescribed method of treatment is to use both dao yin (導引)and medication or herbs on conjunction with one another. This notion in mind, this is exactly what Mr. Zhang did.


   Bearing all of the information in mind of the qi gong he had studied in the past as well as other qi gong theory, Mr. Zhang set forth to construct a new style of qi gong that may help him to improve his rather dire condition. Through synthesizing new information and his experience together, what he came up with was the form Si Shi Jiu Jin Luo Dong Gong(四十九式經絡動功). As he continued to practice this form, he found his health to steadily improve. As the years passed, he continued to research and create a five-organ system of Qi Gong to accompany his first series. When this system was complete and he felt his health greatly improved and his system to be solidified, he began to offer this information to others and to begin to look for a scientific method to test the effectiveness of the qi gong he had developed.

  In 1983, Beijing National Athletics College medical facilities began to test his Shu Xin Pin Xie Gong(舒心平血功). Following that, experiments were conducted on the other systems he had devised and these systems were findings pointed to these systems being effective in improving the conditions for which each of them were created to influence healing. This general background being set forth, discussion will now focus primarily on the Si Shi Jiu Shi Jin Luo Dong Gong(四十九式經絡動功).


   This form of Qi Gong is divided into four different sections. The first for these sections is called Tong Jing(通經). This section can be understood performing the function of dredging the flow of qi in the lung large intestine meridians. There are two reasons why these particular two meridian systems come into play here. The first is that both of these meridians have control over functions of sending waste materials out of the body. In the case of the large intestine, this has to do with the function of excretion of solid waste or feces. In the case of the lungs, this has to do both with the exchange of gases that takes place within this system, and with the lungs ability to manifest itself upon the skin within five element theory. The effect which the lung has upon the skin is to control the opening and closing of the pores, thus regulation sweat excretion, which is also a major tool the body uses to naturally flush out waste or potentially infectious material. Within Zang Xiang(臟象) theory, these two organs also bear an internal/external relationship, showing that they have a more direct influence upon one another.

   The second reason has to do with qi. The lungs are thought to control the flow of qi throughout the human body. If there is weakness in the lung meridian, then it would follow that the flow of qi could become disturbed. The effect this can come to have can be further seen if one considers the relationship between qi and blood. Qi is the motive force of blood within the human body. Without qi being sufficient in strength, blood flow becomes diminished and poor circulation results. Over time this stagnation leads to even less qi flow, and consequently, less blood flow. In order to prevent this positive feedback loop from generation poor health, the idea is to utilize Qi Gong to improve the flow of qi and thus also the flow of blood.


   There are three methods that are used to achieve the dredging of qi in these two meridians. The first of these methods is called Ning Shen Yi Shou.(寧神意守) Within TCM theory, there is the idea that the jing qi (經氣)of the twelve meridians flows from the extremities to the torso. This idea further states that the well of these meridians lies in the tips of the fingers and toes. In the first section of the qi gong, a great deal of energy and concentration is placed upon these points in order to "prime the well" in a manner of speaking, of the jing qi. In Chinese Medicine, there is the saying, "Yi dao zhe qi dao zhe xue xin. Xie xin zhe bing bus hen.".(意到則氣到,氣到則血行,血行病不生) A translation of this would be that where the mind goes, qi follows. Where qi goes, blood follows. If blood is moving in a healthy manner, then ther will be no illness. Within the form, as was formerly entioned, attention is first places in these wells to help stabilize, balance, and normalize qi and blood flow. This is the first method of dredging qi.
  The second of these methods is called Jue yu tu yin.(絕於吐音) Within Daoist and Qi gong as well as TCM theory, there is the notion of there being six specific sounds that come to have an influence on aiding different organ systems of the body. Speaking the sound that corresponds to a particular meridian can help to promote flow of qi where it may otherwise be blocked or impeded. These sounds are also thought to be able to release fire from the zang fu(臟腑) organs. The correspondences of these sounds and their corresponding organs within this system are as follows: He(呵) corresponds to the heart, Cui(吹) corresponds to the kidneys, Hu(呼) corresponds to the spleen, Si(四) corresponds to the lungs, Xu(噓) corresponds to the liver, and Xi(嘻) corresponds to the Triple Jiao. Within the form itself, the sound Si(四) is often times vocalized in order to have the aforementioned effect upon the lung meridian.

   The third of these methods is called Xuen Jing Xuan Bi(循經旋臂). Within the form the physical action that takes place is shoulder movement along with a rotation of the radius and ulna. Within this action, the meridians of the large intestine and the lung are rotated in such a manner that they switch positions through the continuum of the motion of the exercise, each at times being superior and then inferior. Through this circular motion, the qi is exercised within the lung and large intestine meridians.

   The second section focuses on two methods in Chinese that can come to be explained by two phrases, the first of which is Yi Ying Qi Xin(意引氣行). What is meant by this phrase is that one must use their mind to move their qi. In this section, the exercises are designed to move qi through the lung and large intestine meridians by concentration on specific points along the progression of each meridian. The second method is described through the phrase, Ping heng yin yang(平衡陰陽). This is translated as the balancing of yin and yang. The two meridians that are selected for exercise in the second part of this section are the jue yin (厥陰)and the shao yang(少陽) meridians. These two meridians, in location, are respectively in the middle of the other meridians with the same yin/yang name. As they fall in the middle of the other meridians of the same name, the idea is that they will be able to balance all of the others.


   Before we move onward, a short diversion for the purpose of explanation may be helpful. Briefly, in naming the zang fu meridians based on yin and yang as well as location, there are a couple of basic notions that will be useful in understanding. For example, all of the meridians related to zang fu organs are given a yin/yang name along with a hand or foot location. The yin meridians are tai yin(太陰), jue yin(厥陰), shao yin(少陰). The yang. Meridians are tai yang(太陽), shao yang
(少陽), and yang ming(陽明). In addition to these names, there is also a hand or foot location that is placed within the name. So, for example, there is a jue yin meridian of the hand, the pericardium meridian, as well as a shao yang meridian of the hand, the san jiao(三焦) meridian.

  The pericardium and san jiao meridians of the hands are chosen in this section as they directly are related to blood and fluid flow in the body. The pericardium is chosen as it relates to the blood via the relationship it bears with the heart. The san jiao meridian is also chosen because of the relationship it is thought of as possessing regarding fluid transportation throughout the body.


   So, if you remember, in the first section of this form, focus was placed primarily on the lung and large intestine meridians. In doing so attention was placed on dredging the flow of qi. This was also the case in the first part of section two, where again the method being used was focusing the mind to move the qi. Now, in this second part of section two, attention is being placed further on balancing yin and yang and on promoting healthy flow of blood and fluids in the body. This was achieved by selection of exercising two yin/yang meridians that could influence the others in the zang fu meridians, and also stabilize blood and fluid flow.

    The third section places emphasis again on how one can bring the flow of qi throughout the meridian pathways of the entire body. This idea is captured through the idea in Chinese of ru he dao qi yu quan shen(如何導氣於全身). The first method this is achieved through in this section is called yin ti dao qi(引體導氣). This method utilizes a self-massage technique to bring the qi from qi hai(氣海) up through the ren mai (任脈)meridian. From the front of the head, qi continues to da zui(大椎)(a gathering point for all of the yang meridians of the body), where it then disperses out to the arms, forearms, and hands via the yang meridians of the hands. From the hands, qi is placed in tan zhong(膻中), where it continues down to youg quan(湧泉) in the sole of the feet.

   Before moving on through the third section of the form, it is important to note a central idea from Chinese Medical Theory. It is generally thought that within the body, there are eight types of substances comprising the body . These eight points in the body are said to be able to affect a single type of tissue each. The eight tissues of the body could be described as follows:

  1. zang(tissue type)-zang men (章門)(point on body for regulation) Zang organs in the body are thought of as being solid organs, which function in the storage of essential components and qi in the body. Examples of zang organs are the stomach, the liver, the heart, the kidneys, the pericardium, and the lungs. 
  2. fu-zhong guan(中脘) Fu organs are considered to be hollow in shape and function in transporting and transforming foodstuff. Examples of fu organs are the spleen, the gall bladder, the small intestine, the large intestine, the bladder, and the san jiao. 
  3. qi-tan zhong(膻中) Qi is a substance in constant motion that serves as both the basic substance constituting the human body and the basic substance maintaining the activities of the human body. 
  4. xie(血)-ge shu(膈俞) Here xie(血) in Chinese means blood. As our western concepts also include the notion of blood, so no further explanation will be given.
  5. jin(筋)-yang lin quan(陽陵泉) Jin refers to the tendons of the body.
  6. mai(脈)-tai yuan(太淵) Mai refers to all of the vessels of the body.
  7. gu(骨)-da zhu (大杼)Gu refers to bone of the body.
  8. sui(髓)-jue gu(絕骨) Sui refers to the marrow of the body.

  Having done a basic clarification of these ideas, it is then possible to continue with our discussion of the third section of this form. The exercises of the third section that were being referred to earlier, where qi is brought from tan zhong(膻中) to yong quan(湧泉), are performed in such a manner as to allow qi to flow to each of the aforementioned eight points. In doing so, the health and maintenance of these substances is achieved and qi flow throughout the body is regulated.


   The second method used in this third section of the form is called zhou tian yun zhuan(周天運轉). The first method used in section three focused on moving qi throughout the body based on movement. This second section relies not on movement, but through moving qi with one's mind. There are two common pathways which qi are circulated around in many Chinese martial art and qi gong systems. These two pathways are called Da Zhou Tian(大周天) and Xiao Zhou Tian(小周天). These could be understood as the macro-cosmic and micro-cosmic orbits in English translation. The qi in this section is brought from bai hui(百會), located at the upper most part of the head, desceding through the ren meridian. From hui yin(會陰), located between the genitals and the anus, down through the Kinney meridian to yong quan(湧泉). From here, the qi ascends via the urinary bladder meridian to hui yin, Where it moves up the du mai (督脈)meridian. Qi continues to follow the du mai until it returns to bai hui(百會). From here the qi again descends, only more generally, in a such a manner as to clean and nuture the body. The effect this has on the body is one of strengthening weaknesses and clearing obstructions in flow of qi and blood to bring the body into a state of health and balance. This previously mentioned exercise is a very popular practice that is used in many different systems of qi gong. Its origination is from within ancient Taoist philosophy.


   The fourth section is called cai qi gui yuan(採氣歸元). A translation of this concept in Chinese is to bring the qi from the sun, the moon, and nature, back to the lower dan tian region of the body. Body. This is also done with the qi qithin the body, allowing these two different qi to mix and nuture the body from the lower dan tian.

    The first method used in this section is called cai wai qi(採外氣). The first three sections of the form worked with tonification and circulation of the qi within our body. Now, that qi having been exercised, this first method in the last section focuses on bringing external qi into the body to further tonify the body. A further analysis of this method is another balancing of yin and yang. Yin, in this case would be the human body. Yang, would then be the external qi. Through balancing these two opposites within a continuum, one would have achieved one of the most fundamental homeostatic goals of both Chinese Medicine and Taoism.

   The second method used in this section is called yu yi huan dan(玉液還丹). Throughout the practicing of the form, the ren mai, Kidney, and spleen meridians all contacted the tongue. As a result of this contact, the mouth produces a larger than usual quantity of saliva. This saliva is swallowed down to the lower dan tian, where it is used to further enhance the functioning of the body. There is a theory from yi jing(易經) that holds that three yin in the top and three yang in the bottom, is an ideal situation for health as it represents a harmonious communication between yin and yang. In contrast to that idea, three yang in the top and three yin in the bottom represents a separation and isolation of yin and yang, within which there is no communication. So, by bringing saliva down to the dan tian, this harmony is thought of as being achieved.

  Having gone through all four sections of this qi gong, one final idea is necessary to keep in mind. Within the theory of Chinese Medicine there are thought of as being seven emotional states. These seven emotional states are joy, anger, worry, sorrow, terror, fright, and anxiety or pensiveness. If any of these emotional states becomes out of balance in one's life, they are thought of as being able to cause disease. Therefore, when practicing Qi Gong, it is very important that one's mind remain balanced and peaceful. Some people think of being in a temple, or in a forest, or perhaps by the sea. The place itself is not so important. The important thing is to keep a quiet and peaceful mind throughout practice. It is only through this balanced state of mind that qi will flow in the manner in which one is trying to achieve through qi gong practice.