Treating Cancer with QI Gong
By Nejat Kesler
To make use of Qi Gong in a clinical setting one must understand its principles and the nature of “Qi” that lies within its essence. So what is Qi? In order to define “Qi”, we have to go back to ancient shamanism which is the root of Daoist teachings. In shamanic practices, offering sacrifice (Heng) was an important way for ancient shamans to connect with higher spirits or ancestors. The mist or vapor rising from a sacrificial offering was considered as the mysterious connection between human beings and Heaven. This is why the most archaic meaning of Qi is related to spirit and conventionally translated as such. In the Chinese language, Qi can be written in five different ways, each one representing a different symbolic meaning and energetic quality. The oldest oracle bone writing is very similar to the Chinese character number three; this is an image of the dynamic Qi between Heaven and Earth. It looks like clouds and steam in, above and below nature. Later, the modification of this character became the modern, common Chinese character representing “Qi”. Another ancient way of writing Qi is with the fire radical (huo). This character was found on a 2,500 year old piece of jade. Fire is one of the symbols of the spirit and is related to spiritual cultivation. In Daoist internal alchemical practices, the cultivation and refinement of the fire aspect of Qi is necessary for fundamental spiritual achievement and Growth. 110th century Daoist sage Chen Tuan wrote about this process in his book “Four Hundred Words on the Gold Elixir”: “Work the fire to smelt and refine. Activate sane energy; sweep out aberrant energy. Gentle cooking and fierce refinement are the methods of immortals; fire comes forth in the spiritual furnace, yin and yang, burning away the thousand kinds of pollutants. Naturally the great medicines emanate misty light.”2
Another character for Qi has the radical, Wu (emptiness) on top and four dots on the bottom. In this character four dots represent fire and also internal cultivation, meaning one has to empty his fire (post natal mind) in order to move into the primordial state where Yin and Yang are in harmony. Another aspect of the Chinese character for Qi is the radical, Mi (rice), and it refers to the eight directions of the universe which is an important part of the system of the movement of universal energies. This part of the character is clearly related to the ancient shamanistic character of Qi which is very close to the number three in Chinese. Rice is a perfect symbol for Qi because one of the thirteen formulas listed in “Huang Di Ne Jing” is rice soup and it tonifies the vital energy…the Qi.3
According to classical Chinese philosophy Qi is the most basic principle in the universe. It is the original energy of the universe and it cycles between tangible and intangible: “The pure Qi is spirit (here meaning something like breath); the turbid Qi is matter (Zhi)”. 4 This statement is supported by an ancient Daoist book Huai Nan Zi (122 BC): “Dao originated from Emptiness and Emptiness produced Qi… That which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth.”5
Ancient Chinese philosopher, Wang Chong, supports the very same idea of Qi creating the tangible and intangible worlds: “Qi produces the human body just as water becomes ice, so Qi coagulates to form the human body. When ice melts, it becomes water. When a person dies, he or she becomes spirit (shen) again. It is called spirit, just as melted ice changes its name to water… When it came to separation and differentiation, the pure formed heaven, and the turbid ones formed earth.”6 So we can say that everything in the universe is a form of Qi in different levels and densities. What about the human body? What is the place of the human being in this up and down gradient of Qi? Huang Di Nei Jing gives us the answer very clearly: “Although man lives on earth, his life can by no means divorce from Heaven, when energies of Heaven and Earth are combining, it produces man.”7 This statement explains briefly the origin and reason of different aspects of human existence: the physical body is the gross part of this existence-- the structural representation of Qi manifesting in human form. Vitality is the functional manifestation of Qi, making us different than minerals where in us and other animals growth and development are possible. Emotions are the motivational manifestation of Qi allowing the movement of the physical body to be animated through the motive and reasoning of the emotions thus connecting individuals with one another. Mind is a more subtle manifestation of Qi, making perception and analysis possible, leading to creativity. And even more subtle is Qi manifesting as the Spirit which expresses itself through intuition and other more ethereal perceptions, connecting us with Heaven. In Daoist teachings these manifestations were summarized as Jing, Qi and Shen at the micro-cosmic level. At the macro-cosmic level they were expressed as Earth, Human and Heaven. All these qualities are subject to be changed and altered by internal and external dynamic factors. When they are in disharmony within themselves and with each other and with the environment, “dis-ease” occurs. When they are in harmony, the individual is healthy. Being that everything is an expression of Qi, refining it back to balance in a “diseased” individual can reverse the condition. In a relatively healthy individual these practices can “improve” the existing qualities by providing healthy and a properly functioning structure along with activating potentials and enriching mental creativity and “enlightment”.
ETIOLOGY AND PATHOLOGY OF CANCER IN TCM
In order to discuss the effects of Qi Gong on cancer we also need to understand the nature of this condition from the point of view of Traditional Chinese Medicine and since cancer is a “behavioral change” of an “existing order”, we can define it as an “ultimate disharmony”. With many diseases, the body fights foreign pathogenic factors invaded exteriorly or created interiorly. With cancer, although there are etiological factors, the disease itself is not a foreign substance but a part of the body itself. It is nothing but a malignant transformation in parts of the body (mutation) which follow a totally independent pattern against the rest of the body’s existing “healthy order”. According to Classical Chinese Medicine and its roots, within Daoist teachings, all that exist are but forms of Qi. Thus a tumor is nothing but another of its manifestations. In the language of Chinese differentiation, a tumor can be broken down into its related patterns of Qi which can be rebellious, deficient, stagnated, turbid, accumulated or “evil” (toxic) all manifesting to an extreme form of themselves (severe stagnation, phlegm accumulation or blood stasis) ie, cancer. If Qi is the force that moves blood and body fluids, no matter what the etiology of the tumor, it can still be defined in terms of pathological Qi. Therefore, any positive transformation of the Qi (in the sense of purification, refinement and mobilization) should “reverse” and “normalize” the condition.
Besides the different Chinese names given to different kinds of masses, what is the essence of it according to ancients? In Huang Di Neijing Su Wen, chapter titled “On the Form of Disease Caused by Pathogenic Qi in the Zang Fu Organs” says: “Pain in front of the heart or at the entrance to the stomach is caused by obstruction in the diaphragm and throat that hinders the downward movement of food and drink.” And in Ling Shu the chapter titled “On Water Distention” says: “ Stone like masses in the uterus are generated in the Uterus when pathogenic Cold attacks the Infant’s Gate (the cervix) to obstruct it and inhibit the movement of Qi…”8
According to Hua Tuo, dysfunction of Zang-Fu organs lead to toxic accumulation which causes the Qi and Blood to stagnate, eventually turning into tumors.
In 12th century, a book was compiled called “Sheng Ji Zong Lu (General Collection for Holy Relief)” where it defines the tumor with the word liu: “The character liu signifies stagnation and lack of movement. The normal flow of Qi and Blood is impaired and the body loses its equilibrium. When there is stagnation, binding, congestion and obstruction, pathogenic factors take advantage of the Deficient condition and illness occurs.” This clearly indicates that stagnation and lack of movement is the major cause of tumors.9 In “Ru Men Shi Qin (Confucian Duties to Their Parents)” Zhang Congzheng says: “Tumors are formed due to accumulations or to violent changes by anger, joy, sorrow, pensiveness and fear.”10 Another description from Zhu Danxi in his book “Ge Zhi Yu Lun (On Inquiring into the Properties of Things)”: “When sorrow, anger and depression accumulate day and night, Spleen Qi will be dispersed and dejected and Liver Qi forced into transverse counterflow. As a consequence, a concealed node will gradually form, as big as a counter in a game of go; the node will not be painful or itchy. Decades later, it will appear as a sunken sore known as ru yan (mammary rock) as a result of its pitted appearance resembling a rock with indentations or hollows. By then, it is too late to be treated.”11 This is a description of an untreated benign breast tumor turning into cancer. Although the etiology of the conditions are defined as emotional, the pathology is clearly obstruction of Qi becoming stagnant or counter-flowing. But not every instance of Qi stagnation, phlegm accumulation or blood stasis turns into a tumor. According to some theories, it is related to the type of Qi getting stagnated. For example, stagnation of Zheng Qi does not cause tumors, but the turbid Qi does. So Qi losing its finer quality has a bigger potential of getting stagnated and when doing so, it has a bigger potential to transform into a tumor, being that it does not have the transformative intelligence in it any more and has the malignant ability to turn toxic.
19th century doctor Gao Bingjun describes this possibility in his book “Yang Ke Xin De JI (A Collection of Experiences in the Treatment of Sores)” as follows: “Ai (cancer) and liu (tumor) are not caused by the binding and swelling of Yin, Yang and Vital Qi (Zheng Qi), but by the blood stasis, turbid Qi and Phlegm stagnation in the Zang organs.”12 If we consider that one of the functions of Qi is moving blood and transforming phlegm, we can easily consider that phlegm accumulation and blood stasis are nothing but dysfunctions of turbid Qi.
According to TCM theory, in the formation of cancerous tumors Six Excesses play an important role. Invasion of any external pathogen can impede the functions of the Zang-Fu organs and obstruct the circulation of Qi and Blood. These pathogenic factors are: Pathogenic Wind invading the Lungs, invasion of pathogenic Cold, pathogenic Summer-heat damaging Qi, invasion of damp toxins, dryness damaging body fluids, fire toxins scorching Yin.
With the developments in western medicine, the pathology of cancer is defined at the cellular and molecular levels. New information in regards to the micro-cosmos led to new definitions of cancer cells in TCM. One new approach considered cancer cells “infant bodies” which absorb nourishment from the host for their own growth; so they are called “pathogenic or evil embryos”; although cancer cells are the components of the “original” body.13
Besides environmental toxins and pathogens, the emotional state and stressful life activities cause imbalances in the body, creating internal toxins, unnecessary amounts of certain hormones (like cortisol) and other chemicals. According to Dr. Philip Gold from the National Institute of Mental Health, as he stated at a conference of the International Society for Neuro-immunomodulation; if these hormones stay imbalanced they can destroy the appetite, harm the immune system, shut down the process that repair tissue, inhibit sleeping patterns, break down bone density, aid the onset of infection and instigate the growth of cancer cells.14 The later, possibly, is the result of a weakened immune system and loss of the ability of cell and tissue repair. Recent research in western medicine shows that the immune system and cell repairing genes have a bigger role to play in the development of cancer than originally thought. Ontologically they are both directly related to Qi (Zheng Qi , Wei Qi, Jing Qi). In the Elixir School of Daoism, which has embodied the teachings of Sword Immortal Lu Dong Bing, Qi is defined as vitality, intelligence and information; this quite possibly a different way of describing genetics (jing Qi).
In short, a weakened immune system (defensive Qi), a stagnation of turbid Qi and blood, an accumulation of phlegm (becomes more possible with the weakened and/or stagnated Qi) and the six exterior toxicities (causing the stagnation of Qi and becomes even more effective by the deficiency and stagnation of the Qi) are causes and pathologies of cancer. The pathology of Qi seems to take the center stage among all these factors. This gives rise to the question: Can regulating, moving and/or tonifying Qi, and harmonizing body-mind-spirit help in the treatment of cancer? Experience and results point to, yes. Can this be done with Qi Gong?
QI GONG: CHINESE MEDICINE IN MOTION
In the past, qigong was also called nei gong (inner work) and dao yin (guiding energy). If we look at the semantics of the word Qi Gong, we have Qi meaning simply breath, spirit or vital energy and Gong meaning work, skill or labor. The original meaning of Gong was a carpenter’s square, which symbolized universal law.15 So practicing Qi Gong is not just about improvement of vital energy but also getting in touch with universal laws in a special and more direct way. But the word Gong has another component in Chinese written language: the radical of Li. This radical means “pattern of tendons.” So if we stretch the meaning a little bit to understand it a little bit more, we can say that Qi Gong means to practice or work with the body in tune with the universal laws to achieve spiritual cultivation. Spiritual cultivation can be substituted with vital energy, longevity, health or power, according to the intention and level of the practitioner. But at the highest level, Qi Gong means spiritual cultivation. Why spiritual? Because Qi Gong practices are related to universal laws and the interaction of Yin and Yang and there is nothing more spiritual than this ultimate center. The balance and union of Heavenly Yang and Earthly Yin energies result in a peaceful, harmonious world. Imbalances in these energies cause disharmony of and conflict at the social level and disease at the individual level.
There are many different schools and forms of Qi Gong which flourished through out the long and rich history of Eastern Asia. Different forms of Qi Gong may have different effects on the body-mind-spirit. For example we can do “Eye Qi Gong” to improve eyesight, or “Strengthening Qigong” to eliminate cancer. However, mastering the roots of Qigong practice is a better way to enhance cultivation.16
Qigong, in its roots, is not only related to breathing exercises with specific movements. In addition to those two main components, sitting meditation, regulation of mental focus and emotions, visualization and mantras are also important parts of Qigong practice. Also, proper use of herbal supplements and cultivation of the classical arts such as calligraphy and music can be recognized as Qigong cultivation all of which being very important for the cultivation of spirit.
According to Master Zhongxian Wu, there are five essential techniques of Qigong practice: Regulating the heart/mind, regulating the breath, regulating the posture, regulating the diet, regulating the sleep.17
Regulating the heart-mind, we tune our consciousness into tranquility and refine our Shen (spiritual energy). This helps to achieve and maintain a healthy state of being in the spiritual level. In Chinese Shamanism, a healthy body always holds its spiritual body; the separation of the two means illness. Master Zhongxian Wu gives an interesting example to further explain this statement: “For instance a person who tries hard to find a job does not succeed for a long time will find that the digestion function may become imbalanced because the Yi (Spleen spirit) will have deserted the spleen and caused this problem… In Chinese shamanic Qigong practice, we use different visualization techniques to bring the mind back to the physical body to release illness and maintain well-being.”18
Regulating the breath promotes relaxation in order to achieve tranquility. It is a way of strengthening and harmonizing the movement of Qi and blood. It is also a very important way of uniting the physical body with spiritual body.
Regulating the posture is a way of strengthening the physical body. Qi moves and the mind relaxes within the correct posture. There are four basic postures in Qigong: Standing, sitting, walking and lying down. In Shamanic tradition these postures are called, Siweiyi (four sincere rituals).\
Regulating diet is a way of nourishing the body and Shen with proper food. Moderation is the key in dieting. We need food to stay healthy, when we overeat, food no longer nourishes but harms the body. Ancient doctors considered food therapy as the most important part of medicine. Diets would be changed before acupuncture was given.
Regulating sleep has equal importance for nourishment of the body as does food. Good quality sleep recharges the body and strengthens the Shen. The regular succession of daily or seasonal cycles is the primordial expression of the waxing and waning of yin and yang in the universe. Going into Yin stage (sleep) at the Yin time (night) and going into Yang stage (active) during the Yang time (day) is simply following the Yin-Yang cycle of the nature and being in tune with it.
TREATING CANCER WITH QIGONG
A tumor is one of the many diseases that responds to Qigong exercise and meditation. These practices move the Qi, Blood and Body Fluids as well as increase the Righteous Qi. In order to prevent the formation of cysts, tumors or any cancer Qigong doctors encourage their patients to monitor their diet, maintain emotional stability, avoid stress and practice the Qigong prescriptions. The traditional treatment protocol that is followed with Qigong is to purge toxic heat and/or turbid energy which supports the tumor growth and to tonify the Righteous Qi. Purgation should be applied first, and tonification should follow. The rapid growth of healthy energy and the fast expulsion of pathogens should lead the body of the patient to a normal restoration process. In Medical Qigong, tumors are viewed as being similar in their expansion and growth to the energetic pattern of a plant’s Qi flow. When tracing the origin of a tumor, the Qigong doctor begins at the tumor’s location, which is considered the flower of the disease, and traces it back to its root. Once the roots are located, the treatment would cover extensively both the fruit and its origin, the root. If not, removing the flower will allow just temporary relief.
There are different methods of integrating Qigong into the clinical setting. One of the common methods is the external Qi healing method or the emitting Qi (EQ) technique. In this method the practitioner is active and the patient is relatively passive. A well-trained qigong practitioner enters into a qigong state, and qi travels a distance form the practitioner to the patient where the patients qi field absorbs the transmission. More than 500 research papers exploring the effects of EQ have been published and presented in China. Most of these researches were able to detect the Qi emission reflected by the practitioner to the patient from a distance. Most scientists have agreed that external qi may consist of matter, energy, and information, and that it is easy to measure the objective existence of external qi, but much harder to measure the essence of qi or to explain the mechanism of qigong therapy. Studies suggest that bio-information and the power of intention are involved in the qi emission process.19
Another method is Qigong massage. The same principles of Qigong apply as in external qi healing, but this time with a light touch to the body.
Qigong non-insertion needling technique is also applicable. This technique requires the practitioner to enter to a focused Qigong state. The points in the body are perceived according to Heaven, Human, Earth or Shen, Qi, Jing classification. When the needle is held a couple of inches over the body while the practitioner is in the Qigong state, it clears the pathogens at the most subtle level (Shen). At this point according to the patients condition and its relation to the five elements there are different movements of the needle. Lightly touching the needle allows the practitioner to work at the Qi level. The needle is only inserted after execution of the mentioned phases of the patient’s condition are deeply rooted. Combining acupuncture points and treatment with Qigong therapy makes this approach unique and powerful.
With all being said, the most effective method is the practice of the patient themselves where they are taught and prescribed certain techniques of Qigong for their daily practice.
According to Medical Qigong as practiced at Henan University of Traditional Chinese Medicine, the Qigong techniques used in different treatment protocols are as follows:20
Purgation in order to clear heat and toxins: Thunder Palm, Vibrating Palm, Emitted Sound, Invisible Needle, Energy Ball, Column of Divine Light are the most common Qi emission techniques used. Patients are prescribed to practice sound exhalations with mudras.
Invigorate blood: Tiger kneading palm, emitted sound, emitted color, energy ball, thunder palm, column of divine light are the most common Qi emission techniques are used. Patient is prescribed to practice the sound exhalations daily.
Tonify Righteous Qi: Energizing the lower dantian, emitted sound, multiple color Qi emissions, energy ball, column of divine light are the Qi emission techniques used. Patient is prescribed to practice focused color inhalations.
Regulation: The energetic circle patterns and master couple point regulation are the qi emission techniques used. Patient is prescribed to practice quiescent meditation to relax the nervous system.
RESEARCH STUDIES ON QIGONG THERAPY
Not many clinical studies have been done on Qigong therapy for cancer patients. Most research articles on cancer patients were based on observational studies often without a compatible control. A total of 19 clinical studies were reviewed with a number of observations ranging from 42 to 1,883. A large proportion of them were based on clinical studies that used Guo-Lin Qigong with other therapies. Although no double blind clinical trial was found, many studies did have a control group. A summary table of all studies is available upon request. Following are summary descriptions of some of these studies. The largest clinical observation of Qigong therapy or cancer treatment is very likely the one conducted by Dr Zhang at Beijing Miyun Capital Tumor Hospital. Here, he combines “Self-Control Qigong” (a modified form of Guo-Lin Qigong) with other conventional methods in the treatment of 1,648 patients with various cancers over a period of 8 years. This experiment showed significant improvement for 32.4% patients, some effectiveness for 59.2%, and only 8.4% reported no effect at all. More than 500 of their cancer patients survived 5 years or longer (> 30%). This is a much better result than other tumor hospitals in China that have not used Qigong in their treatment. 21
Other research done in Shanghai Institute of TCM studies the effect of external Qi transmission on human liver cancer cells line (BEL-7402) and lung cancer cells (SPC-A1). Level of ATP and AFP of the cancer cells were measured 24 hours after EQ treatment to determine the activity of the cancer cell lines as compared to their activity after sham treatment. Compared to the sham-treated group, the level of ATP in the EQ group increased significantly. Meanwhile, the AFP levels in the EQ group decreased. Repeated experiments confirmed similar results for EQ effect: AFP levels decreased. Examination under the electron microscope found that, compared with the sham control, the EQ group had some interesting changes, such as the vacuolation in cytoplasm increased, some light points in the cytoplasm and the nucleus, cell membranes broke down, the nucleus disappeared, and many cells swelled and died. In general the SPC-A1 in EQ group lost the characteristics of cancer cell.22 To explore the effect of external Qigong emission on transplanted hepatic cancer in mice, Dr. Chen at Zhongshan University of Medicine investigated the anti-cancer efficacy of EQ from the master of Tai Qi Five-Element Qigong on transplanted liver cancer cells in mice. 30 mice were injected with hepato-carcinoma and were randomly assigned into three groups: the control (no treatment), the sham (a non-Qigong person imitating the Qigong master’s movement) and the Qigong group (treated by Qigong master). The Qigong treatment involved the Qigong master emitting EQ towards the mice at a distance of 10-15 cm for 10 minutes from day 3 of transplantation, every other day, for a total of four sessions. The mice were then sacrificed on day 10 or 11, and the liver cancer was separated out, measured and weighed in a blind fashion. Compared with the control group, the tumor growth-inhibitory rates of the Qigong treated group were 70.3%, 79.7%, and 78.7%, respectively (p < 0.0001). The inhibitory rates of the sham treatment group were 9.5%, 2.6%, and 2.5%, respectively (p > 0.05). Morphological alterations in the Qigong treated mice include decreased cell volume of most cancer cells; nuclear condensation, nuclear fragmentation; decreased ratio of nucleus and cytoplasm; swollen mitochondria with poorly organized mitochondrial cristae, some vacuolated; many apoptotic bodies in extracellular space. Results indicate that Chinese Tai Qi Five-Element Qigong inhibited the growth of transplanted hepato-carcinoma cells in mice. 23
CONCLUSION
Qigong carries thousands of years of human experience of “Nourishing Life Sciences”. Its effects go beyond physical health and it is the most powerful tool known in Chinese medicine to harmonize body-mind-spirit. Since cancer is roughly a disharmony within the body and since it has emotional and mental roots, Qigong would be one of the best treatment modalities to overcome this disharmony. The latest research clearly shows the efficacy of Qigong in treating quite a number of diseases and this includes cancer. To treat this auto-destructive disease we need to go back to the roots and look for the solution and where the root problem lies. Native American herbalists tell us that wherever there is a poisonous plant there is a plant that can be an antidote somewhere close to the poisonous one. For cancer, the root of the problem is within the body itself, and the solution is hiding in the inner alchemical potentials. Qigong is the ultimate tool for that inner alchemical process. Once again we need to look to nature to learn our lessons.
1 “Vital breath of the Dao”; Master Zhongxian Wu; Dragon Door Publications; 2006; p.74-75.
2 “The Inner Teachings of Taoism”; Chang Po-Tuan (Chen Tuan); commentary by Liu-Ming; translated by Thomas Cleary; Shambala Publications; 2001; p. 42.
3 “The Yellow Emperors Classic of Internal Medicine”; translated by Ilza Veith; University of California Press; 2002; p. 151.
4 “Vital Breath of the Dao”; Master Zhongxian Wu; p.75.
5 Cited in “The Foundations of Chinese Medicine” by Giovanni Maciocia; second edition; p.42.
6 Cited in “The Foundations of Chinese Medicine” by Giovanni Maciocia; second edition; p.42.
7 “Yellow Emperors Canon of Internal Medicine”;translated by Wu Liansheng, Wu Qi: China Science and Technology Press; p136.
8 Cited in “Management of Cancer”; Li Peiwen; translated by Mao Shuzang, Bao Liling; p. 3-4.
9 Cited in “Management of Cancer”; p. 7
10 Cited in “Management of Cancer”; p. 8
11 Cited in “Management of Cancer”; p. 8
12 Cited in “Management of Cancer”; p. 8
13 “Chinese Medical QiGong Therapy”; Dr. Jerry Alan Johnson, PhD. DTCM, DMQ; The International Institute of Medical QiGong; 2000; p. 853.
14 “Chinese Medical QiGong Therapy”; p.858.
15 “Vital breath of the Dao”; Master Zhongxian Wu; Dragon Door Publications; 2006; p. 76.
16 Vital breath of the Dao”; p.78.
17 Vital breath of the Dao”; p.78-80.
18 Vital breath of the Dao”; p. 80.
19 Exploratory Studies of External Qi in China; Zhongpeng Lin and Kevin Chen; Journal of International Society of Life Information Science (ISLIS). 20 (2): 457-461.
20 “Chinese Medical Qigong Therapy; Vol. 5: An Energetic Approach to Oncology”; Jerry Alan Johnson PhD. DMQ; The International Institute of Medical Qigong; 2005: p.40-41.
21 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.533.
22 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.536
23 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.538.
REFERENCES:
The Foundations of Chinese Medicine; Giovanni Maciocia; Churchill Livingstone, second edition; 2005
A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002
Chinese Medical Qigong Therapy; Vol. 5: An Energetic Approach to Oncology”; Jerry Alan Johnson PhD. DMQ; The International Institute of Medical Qigong; 2005
Exploratory Studies of External Qi in China; Zhongpeng LIN and Kevin CHEN; Journal of International Society of Life Information Science (ISLIS). 20 (2):
Vital breath of the Dao; Master Zhongxian Wu; Dragon Door Publications; 2006;
“Chinese Medical QiGong Therapy”; Dr. Jerry Alan Johnson, PhD. DTCM, DMQ; The International Institute of Medical QiGong; 2000
Yellow Emperors Canon of Internal Medicine”;translated by Wu Liansheng, Wu Qi: China Science and Technology Press
The Inner Teachings of Taoism”; Chang Po-Tuan (Chen Tuan); commentary by Liu-Ming; translated by Thomas Cleary; Shambala Publications; 2001
The Yellow Emperors Classic of Internal Medicine; translated by Ilza Veith; University of California Press; 2002
Another character for Qi has the radical, Wu (emptiness) on top and four dots on the bottom. In this character four dots represent fire and also internal cultivation, meaning one has to empty his fire (post natal mind) in order to move into the primordial state where Yin and Yang are in harmony. Another aspect of the Chinese character for Qi is the radical, Mi (rice), and it refers to the eight directions of the universe which is an important part of the system of the movement of universal energies. This part of the character is clearly related to the ancient shamanistic character of Qi which is very close to the number three in Chinese. Rice is a perfect symbol for Qi because one of the thirteen formulas listed in “Huang Di Ne Jing” is rice soup and it tonifies the vital energy…the Qi.3
According to classical Chinese philosophy Qi is the most basic principle in the universe. It is the original energy of the universe and it cycles between tangible and intangible: “The pure Qi is spirit (here meaning something like breath); the turbid Qi is matter (Zhi)”. 4 This statement is supported by an ancient Daoist book Huai Nan Zi (122 BC): “Dao originated from Emptiness and Emptiness produced Qi… That which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth.”5
Ancient Chinese philosopher, Wang Chong, supports the very same idea of Qi creating the tangible and intangible worlds: “Qi produces the human body just as water becomes ice, so Qi coagulates to form the human body. When ice melts, it becomes water. When a person dies, he or she becomes spirit (shen) again. It is called spirit, just as melted ice changes its name to water… When it came to separation and differentiation, the pure formed heaven, and the turbid ones formed earth.”6 So we can say that everything in the universe is a form of Qi in different levels and densities. What about the human body? What is the place of the human being in this up and down gradient of Qi? Huang Di Nei Jing gives us the answer very clearly: “Although man lives on earth, his life can by no means divorce from Heaven, when energies of Heaven and Earth are combining, it produces man.”7 This statement explains briefly the origin and reason of different aspects of human existence: the physical body is the gross part of this existence-- the structural representation of Qi manifesting in human form. Vitality is the functional manifestation of Qi, making us different than minerals where in us and other animals growth and development are possible. Emotions are the motivational manifestation of Qi allowing the movement of the physical body to be animated through the motive and reasoning of the emotions thus connecting individuals with one another. Mind is a more subtle manifestation of Qi, making perception and analysis possible, leading to creativity. And even more subtle is Qi manifesting as the Spirit which expresses itself through intuition and other more ethereal perceptions, connecting us with Heaven. In Daoist teachings these manifestations were summarized as Jing, Qi and Shen at the micro-cosmic level. At the macro-cosmic level they were expressed as Earth, Human and Heaven. All these qualities are subject to be changed and altered by internal and external dynamic factors. When they are in disharmony within themselves and with each other and with the environment, “dis-ease” occurs. When they are in harmony, the individual is healthy. Being that everything is an expression of Qi, refining it back to balance in a “diseased” individual can reverse the condition. In a relatively healthy individual these practices can “improve” the existing qualities by providing healthy and a properly functioning structure along with activating potentials and enriching mental creativity and “enlightment”.
ETIOLOGY AND PATHOLOGY OF CANCER IN TCM
In order to discuss the effects of Qi Gong on cancer we also need to understand the nature of this condition from the point of view of Traditional Chinese Medicine and since cancer is a “behavioral change” of an “existing order”, we can define it as an “ultimate disharmony”. With many diseases, the body fights foreign pathogenic factors invaded exteriorly or created interiorly. With cancer, although there are etiological factors, the disease itself is not a foreign substance but a part of the body itself. It is nothing but a malignant transformation in parts of the body (mutation) which follow a totally independent pattern against the rest of the body’s existing “healthy order”. According to Classical Chinese Medicine and its roots, within Daoist teachings, all that exist are but forms of Qi. Thus a tumor is nothing but another of its manifestations. In the language of Chinese differentiation, a tumor can be broken down into its related patterns of Qi which can be rebellious, deficient, stagnated, turbid, accumulated or “evil” (toxic) all manifesting to an extreme form of themselves (severe stagnation, phlegm accumulation or blood stasis) ie, cancer. If Qi is the force that moves blood and body fluids, no matter what the etiology of the tumor, it can still be defined in terms of pathological Qi. Therefore, any positive transformation of the Qi (in the sense of purification, refinement and mobilization) should “reverse” and “normalize” the condition.
Besides the different Chinese names given to different kinds of masses, what is the essence of it according to ancients? In Huang Di Neijing Su Wen, chapter titled “On the Form of Disease Caused by Pathogenic Qi in the Zang Fu Organs” says: “Pain in front of the heart or at the entrance to the stomach is caused by obstruction in the diaphragm and throat that hinders the downward movement of food and drink.” And in Ling Shu the chapter titled “On Water Distention” says: “ Stone like masses in the uterus are generated in the Uterus when pathogenic Cold attacks the Infant’s Gate (the cervix) to obstruct it and inhibit the movement of Qi…”8
According to Hua Tuo, dysfunction of Zang-Fu organs lead to toxic accumulation which causes the Qi and Blood to stagnate, eventually turning into tumors.
In 12th century, a book was compiled called “Sheng Ji Zong Lu (General Collection for Holy Relief)” where it defines the tumor with the word liu: “The character liu signifies stagnation and lack of movement. The normal flow of Qi and Blood is impaired and the body loses its equilibrium. When there is stagnation, binding, congestion and obstruction, pathogenic factors take advantage of the Deficient condition and illness occurs.” This clearly indicates that stagnation and lack of movement is the major cause of tumors.9 In “Ru Men Shi Qin (Confucian Duties to Their Parents)” Zhang Congzheng says: “Tumors are formed due to accumulations or to violent changes by anger, joy, sorrow, pensiveness and fear.”10 Another description from Zhu Danxi in his book “Ge Zhi Yu Lun (On Inquiring into the Properties of Things)”: “When sorrow, anger and depression accumulate day and night, Spleen Qi will be dispersed and dejected and Liver Qi forced into transverse counterflow. As a consequence, a concealed node will gradually form, as big as a counter in a game of go; the node will not be painful or itchy. Decades later, it will appear as a sunken sore known as ru yan (mammary rock) as a result of its pitted appearance resembling a rock with indentations or hollows. By then, it is too late to be treated.”11 This is a description of an untreated benign breast tumor turning into cancer. Although the etiology of the conditions are defined as emotional, the pathology is clearly obstruction of Qi becoming stagnant or counter-flowing. But not every instance of Qi stagnation, phlegm accumulation or blood stasis turns into a tumor. According to some theories, it is related to the type of Qi getting stagnated. For example, stagnation of Zheng Qi does not cause tumors, but the turbid Qi does. So Qi losing its finer quality has a bigger potential of getting stagnated and when doing so, it has a bigger potential to transform into a tumor, being that it does not have the transformative intelligence in it any more and has the malignant ability to turn toxic.
19th century doctor Gao Bingjun describes this possibility in his book “Yang Ke Xin De JI (A Collection of Experiences in the Treatment of Sores)” as follows: “Ai (cancer) and liu (tumor) are not caused by the binding and swelling of Yin, Yang and Vital Qi (Zheng Qi), but by the blood stasis, turbid Qi and Phlegm stagnation in the Zang organs.”12 If we consider that one of the functions of Qi is moving blood and transforming phlegm, we can easily consider that phlegm accumulation and blood stasis are nothing but dysfunctions of turbid Qi.
According to TCM theory, in the formation of cancerous tumors Six Excesses play an important role. Invasion of any external pathogen can impede the functions of the Zang-Fu organs and obstruct the circulation of Qi and Blood. These pathogenic factors are: Pathogenic Wind invading the Lungs, invasion of pathogenic Cold, pathogenic Summer-heat damaging Qi, invasion of damp toxins, dryness damaging body fluids, fire toxins scorching Yin.
With the developments in western medicine, the pathology of cancer is defined at the cellular and molecular levels. New information in regards to the micro-cosmos led to new definitions of cancer cells in TCM. One new approach considered cancer cells “infant bodies” which absorb nourishment from the host for their own growth; so they are called “pathogenic or evil embryos”; although cancer cells are the components of the “original” body.13
Besides environmental toxins and pathogens, the emotional state and stressful life activities cause imbalances in the body, creating internal toxins, unnecessary amounts of certain hormones (like cortisol) and other chemicals. According to Dr. Philip Gold from the National Institute of Mental Health, as he stated at a conference of the International Society for Neuro-immunomodulation; if these hormones stay imbalanced they can destroy the appetite, harm the immune system, shut down the process that repair tissue, inhibit sleeping patterns, break down bone density, aid the onset of infection and instigate the growth of cancer cells.14 The later, possibly, is the result of a weakened immune system and loss of the ability of cell and tissue repair. Recent research in western medicine shows that the immune system and cell repairing genes have a bigger role to play in the development of cancer than originally thought. Ontologically they are both directly related to Qi (Zheng Qi , Wei Qi, Jing Qi). In the Elixir School of Daoism, which has embodied the teachings of Sword Immortal Lu Dong Bing, Qi is defined as vitality, intelligence and information; this quite possibly a different way of describing genetics (jing Qi).
In short, a weakened immune system (defensive Qi), a stagnation of turbid Qi and blood, an accumulation of phlegm (becomes more possible with the weakened and/or stagnated Qi) and the six exterior toxicities (causing the stagnation of Qi and becomes even more effective by the deficiency and stagnation of the Qi) are causes and pathologies of cancer. The pathology of Qi seems to take the center stage among all these factors. This gives rise to the question: Can regulating, moving and/or tonifying Qi, and harmonizing body-mind-spirit help in the treatment of cancer? Experience and results point to, yes. Can this be done with Qi Gong?
QI GONG: CHINESE MEDICINE IN MOTION
In the past, qigong was also called nei gong (inner work) and dao yin (guiding energy). If we look at the semantics of the word Qi Gong, we have Qi meaning simply breath, spirit or vital energy and Gong meaning work, skill or labor. The original meaning of Gong was a carpenter’s square, which symbolized universal law.15 So practicing Qi Gong is not just about improvement of vital energy but also getting in touch with universal laws in a special and more direct way. But the word Gong has another component in Chinese written language: the radical of Li. This radical means “pattern of tendons.” So if we stretch the meaning a little bit to understand it a little bit more, we can say that Qi Gong means to practice or work with the body in tune with the universal laws to achieve spiritual cultivation. Spiritual cultivation can be substituted with vital energy, longevity, health or power, according to the intention and level of the practitioner. But at the highest level, Qi Gong means spiritual cultivation. Why spiritual? Because Qi Gong practices are related to universal laws and the interaction of Yin and Yang and there is nothing more spiritual than this ultimate center. The balance and union of Heavenly Yang and Earthly Yin energies result in a peaceful, harmonious world. Imbalances in these energies cause disharmony of and conflict at the social level and disease at the individual level.
There are many different schools and forms of Qi Gong which flourished through out the long and rich history of Eastern Asia. Different forms of Qi Gong may have different effects on the body-mind-spirit. For example we can do “Eye Qi Gong” to improve eyesight, or “Strengthening Qigong” to eliminate cancer. However, mastering the roots of Qigong practice is a better way to enhance cultivation.16
Qigong, in its roots, is not only related to breathing exercises with specific movements. In addition to those two main components, sitting meditation, regulation of mental focus and emotions, visualization and mantras are also important parts of Qigong practice. Also, proper use of herbal supplements and cultivation of the classical arts such as calligraphy and music can be recognized as Qigong cultivation all of which being very important for the cultivation of spirit.
According to Master Zhongxian Wu, there are five essential techniques of Qigong practice: Regulating the heart/mind, regulating the breath, regulating the posture, regulating the diet, regulating the sleep.17
Regulating the heart-mind, we tune our consciousness into tranquility and refine our Shen (spiritual energy). This helps to achieve and maintain a healthy state of being in the spiritual level. In Chinese Shamanism, a healthy body always holds its spiritual body; the separation of the two means illness. Master Zhongxian Wu gives an interesting example to further explain this statement: “For instance a person who tries hard to find a job does not succeed for a long time will find that the digestion function may become imbalanced because the Yi (Spleen spirit) will have deserted the spleen and caused this problem… In Chinese shamanic Qigong practice, we use different visualization techniques to bring the mind back to the physical body to release illness and maintain well-being.”18
Regulating the breath promotes relaxation in order to achieve tranquility. It is a way of strengthening and harmonizing the movement of Qi and blood. It is also a very important way of uniting the physical body with spiritual body.
Regulating the posture is a way of strengthening the physical body. Qi moves and the mind relaxes within the correct posture. There are four basic postures in Qigong: Standing, sitting, walking and lying down. In Shamanic tradition these postures are called, Siweiyi (four sincere rituals).\
Regulating diet is a way of nourishing the body and Shen with proper food. Moderation is the key in dieting. We need food to stay healthy, when we overeat, food no longer nourishes but harms the body. Ancient doctors considered food therapy as the most important part of medicine. Diets would be changed before acupuncture was given.
Regulating sleep has equal importance for nourishment of the body as does food. Good quality sleep recharges the body and strengthens the Shen. The regular succession of daily or seasonal cycles is the primordial expression of the waxing and waning of yin and yang in the universe. Going into Yin stage (sleep) at the Yin time (night) and going into Yang stage (active) during the Yang time (day) is simply following the Yin-Yang cycle of the nature and being in tune with it.
TREATING CANCER WITH QIGONG
A tumor is one of the many diseases that responds to Qigong exercise and meditation. These practices move the Qi, Blood and Body Fluids as well as increase the Righteous Qi. In order to prevent the formation of cysts, tumors or any cancer Qigong doctors encourage their patients to monitor their diet, maintain emotional stability, avoid stress and practice the Qigong prescriptions. The traditional treatment protocol that is followed with Qigong is to purge toxic heat and/or turbid energy which supports the tumor growth and to tonify the Righteous Qi. Purgation should be applied first, and tonification should follow. The rapid growth of healthy energy and the fast expulsion of pathogens should lead the body of the patient to a normal restoration process. In Medical Qigong, tumors are viewed as being similar in their expansion and growth to the energetic pattern of a plant’s Qi flow. When tracing the origin of a tumor, the Qigong doctor begins at the tumor’s location, which is considered the flower of the disease, and traces it back to its root. Once the roots are located, the treatment would cover extensively both the fruit and its origin, the root. If not, removing the flower will allow just temporary relief.
There are different methods of integrating Qigong into the clinical setting. One of the common methods is the external Qi healing method or the emitting Qi (EQ) technique. In this method the practitioner is active and the patient is relatively passive. A well-trained qigong practitioner enters into a qigong state, and qi travels a distance form the practitioner to the patient where the patients qi field absorbs the transmission. More than 500 research papers exploring the effects of EQ have been published and presented in China. Most of these researches were able to detect the Qi emission reflected by the practitioner to the patient from a distance. Most scientists have agreed that external qi may consist of matter, energy, and information, and that it is easy to measure the objective existence of external qi, but much harder to measure the essence of qi or to explain the mechanism of qigong therapy. Studies suggest that bio-information and the power of intention are involved in the qi emission process.19
Another method is Qigong massage. The same principles of Qigong apply as in external qi healing, but this time with a light touch to the body.
Qigong non-insertion needling technique is also applicable. This technique requires the practitioner to enter to a focused Qigong state. The points in the body are perceived according to Heaven, Human, Earth or Shen, Qi, Jing classification. When the needle is held a couple of inches over the body while the practitioner is in the Qigong state, it clears the pathogens at the most subtle level (Shen). At this point according to the patients condition and its relation to the five elements there are different movements of the needle. Lightly touching the needle allows the practitioner to work at the Qi level. The needle is only inserted after execution of the mentioned phases of the patient’s condition are deeply rooted. Combining acupuncture points and treatment with Qigong therapy makes this approach unique and powerful.
With all being said, the most effective method is the practice of the patient themselves where they are taught and prescribed certain techniques of Qigong for their daily practice.
According to Medical Qigong as practiced at Henan University of Traditional Chinese Medicine, the Qigong techniques used in different treatment protocols are as follows:20
Purgation in order to clear heat and toxins: Thunder Palm, Vibrating Palm, Emitted Sound, Invisible Needle, Energy Ball, Column of Divine Light are the most common Qi emission techniques used. Patients are prescribed to practice sound exhalations with mudras.
Invigorate blood: Tiger kneading palm, emitted sound, emitted color, energy ball, thunder palm, column of divine light are the most common Qi emission techniques are used. Patient is prescribed to practice the sound exhalations daily.
Tonify Righteous Qi: Energizing the lower dantian, emitted sound, multiple color Qi emissions, energy ball, column of divine light are the Qi emission techniques used. Patient is prescribed to practice focused color inhalations.
Regulation: The energetic circle patterns and master couple point regulation are the qi emission techniques used. Patient is prescribed to practice quiescent meditation to relax the nervous system.
RESEARCH STUDIES ON QIGONG THERAPY
Not many clinical studies have been done on Qigong therapy for cancer patients. Most research articles on cancer patients were based on observational studies often without a compatible control. A total of 19 clinical studies were reviewed with a number of observations ranging from 42 to 1,883. A large proportion of them were based on clinical studies that used Guo-Lin Qigong with other therapies. Although no double blind clinical trial was found, many studies did have a control group. A summary table of all studies is available upon request. Following are summary descriptions of some of these studies. The largest clinical observation of Qigong therapy or cancer treatment is very likely the one conducted by Dr Zhang at Beijing Miyun Capital Tumor Hospital. Here, he combines “Self-Control Qigong” (a modified form of Guo-Lin Qigong) with other conventional methods in the treatment of 1,648 patients with various cancers over a period of 8 years. This experiment showed significant improvement for 32.4% patients, some effectiveness for 59.2%, and only 8.4% reported no effect at all. More than 500 of their cancer patients survived 5 years or longer (> 30%). This is a much better result than other tumor hospitals in China that have not used Qigong in their treatment. 21
Other research done in Shanghai Institute of TCM studies the effect of external Qi transmission on human liver cancer cells line (BEL-7402) and lung cancer cells (SPC-A1). Level of ATP and AFP of the cancer cells were measured 24 hours after EQ treatment to determine the activity of the cancer cell lines as compared to their activity after sham treatment. Compared to the sham-treated group, the level of ATP in the EQ group increased significantly. Meanwhile, the AFP levels in the EQ group decreased. Repeated experiments confirmed similar results for EQ effect: AFP levels decreased. Examination under the electron microscope found that, compared with the sham control, the EQ group had some interesting changes, such as the vacuolation in cytoplasm increased, some light points in the cytoplasm and the nucleus, cell membranes broke down, the nucleus disappeared, and many cells swelled and died. In general the SPC-A1 in EQ group lost the characteristics of cancer cell.22 To explore the effect of external Qigong emission on transplanted hepatic cancer in mice, Dr. Chen at Zhongshan University of Medicine investigated the anti-cancer efficacy of EQ from the master of Tai Qi Five-Element Qigong on transplanted liver cancer cells in mice. 30 mice were injected with hepato-carcinoma and were randomly assigned into three groups: the control (no treatment), the sham (a non-Qigong person imitating the Qigong master’s movement) and the Qigong group (treated by Qigong master). The Qigong treatment involved the Qigong master emitting EQ towards the mice at a distance of 10-15 cm for 10 minutes from day 3 of transplantation, every other day, for a total of four sessions. The mice were then sacrificed on day 10 or 11, and the liver cancer was separated out, measured and weighed in a blind fashion. Compared with the control group, the tumor growth-inhibitory rates of the Qigong treated group were 70.3%, 79.7%, and 78.7%, respectively (p < 0.0001). The inhibitory rates of the sham treatment group were 9.5%, 2.6%, and 2.5%, respectively (p > 0.05). Morphological alterations in the Qigong treated mice include decreased cell volume of most cancer cells; nuclear condensation, nuclear fragmentation; decreased ratio of nucleus and cytoplasm; swollen mitochondria with poorly organized mitochondrial cristae, some vacuolated; many apoptotic bodies in extracellular space. Results indicate that Chinese Tai Qi Five-Element Qigong inhibited the growth of transplanted hepato-carcinoma cells in mice. 23
CONCLUSION
Qigong carries thousands of years of human experience of “Nourishing Life Sciences”. Its effects go beyond physical health and it is the most powerful tool known in Chinese medicine to harmonize body-mind-spirit. Since cancer is roughly a disharmony within the body and since it has emotional and mental roots, Qigong would be one of the best treatment modalities to overcome this disharmony. The latest research clearly shows the efficacy of Qigong in treating quite a number of diseases and this includes cancer. To treat this auto-destructive disease we need to go back to the roots and look for the solution and where the root problem lies. Native American herbalists tell us that wherever there is a poisonous plant there is a plant that can be an antidote somewhere close to the poisonous one. For cancer, the root of the problem is within the body itself, and the solution is hiding in the inner alchemical potentials. Qigong is the ultimate tool for that inner alchemical process. Once again we need to look to nature to learn our lessons.
1 “Vital breath of the Dao”; Master Zhongxian Wu; Dragon Door Publications; 2006; p.74-75.
2 “The Inner Teachings of Taoism”; Chang Po-Tuan (Chen Tuan); commentary by Liu-Ming; translated by Thomas Cleary; Shambala Publications; 2001; p. 42.
3 “The Yellow Emperors Classic of Internal Medicine”; translated by Ilza Veith; University of California Press; 2002; p. 151.
4 “Vital Breath of the Dao”; Master Zhongxian Wu; p.75.
5 Cited in “The Foundations of Chinese Medicine” by Giovanni Maciocia; second edition; p.42.
6 Cited in “The Foundations of Chinese Medicine” by Giovanni Maciocia; second edition; p.42.
7 “Yellow Emperors Canon of Internal Medicine”;translated by Wu Liansheng, Wu Qi: China Science and Technology Press; p136.
8 Cited in “Management of Cancer”; Li Peiwen; translated by Mao Shuzang, Bao Liling; p. 3-4.
9 Cited in “Management of Cancer”; p. 7
10 Cited in “Management of Cancer”; p. 8
11 Cited in “Management of Cancer”; p. 8
12 Cited in “Management of Cancer”; p. 8
13 “Chinese Medical QiGong Therapy”; Dr. Jerry Alan Johnson, PhD. DTCM, DMQ; The International Institute of Medical QiGong; 2000; p. 853.
14 “Chinese Medical QiGong Therapy”; p.858.
15 “Vital breath of the Dao”; Master Zhongxian Wu; Dragon Door Publications; 2006; p. 76.
16 Vital breath of the Dao”; p.78.
17 Vital breath of the Dao”; p.78-80.
18 Vital breath of the Dao”; p. 80.
19 Exploratory Studies of External Qi in China; Zhongpeng Lin and Kevin Chen; Journal of International Society of Life Information Science (ISLIS). 20 (2): 457-461.
20 “Chinese Medical Qigong Therapy; Vol. 5: An Energetic Approach to Oncology”; Jerry Alan Johnson PhD. DMQ; The International Institute of Medical Qigong; 2005: p.40-41.
21 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.533.
22 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.536
23 A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002; p.538.
REFERENCES:
The Foundations of Chinese Medicine; Giovanni Maciocia; Churchill Livingstone, second edition; 2005
A Review of Qigong Therapy for Cancer Treatment; Kevin CHEN and Raphael YEUNG; Journal of International Society of Life Information Science (ISLIS). Vol 20 (2). 2002
Chinese Medical Qigong Therapy; Vol. 5: An Energetic Approach to Oncology”; Jerry Alan Johnson PhD. DMQ; The International Institute of Medical Qigong; 2005
Exploratory Studies of External Qi in China; Zhongpeng LIN and Kevin CHEN; Journal of International Society of Life Information Science (ISLIS). 20 (2):
Vital breath of the Dao; Master Zhongxian Wu; Dragon Door Publications; 2006;
“Chinese Medical QiGong Therapy”; Dr. Jerry Alan Johnson, PhD. DTCM, DMQ; The International Institute of Medical QiGong; 2000
Yellow Emperors Canon of Internal Medicine”;translated by Wu Liansheng, Wu Qi: China Science and Technology Press
The Inner Teachings of Taoism”; Chang Po-Tuan (Chen Tuan); commentary by Liu-Ming; translated by Thomas Cleary; Shambala Publications; 2001
The Yellow Emperors Classic of Internal Medicine; translated by Ilza Veith; University of California Press; 2002