Tlahui - Medic No. 33, I/2012
Qigong energy transmission: a complementary and alternative healing modality
Estudiantes: George Leland Iber, y Susana Gonzalez Solano.
Profesor: Dr. Mario Rojas Alba
Diplomado de Tlahui-Educa
Acupuntura y Medicina Tradicional China
Fort Myers, Florida, USA, a 4 de Julio, 2011
Qigong has been used in China as a healing modality for thousands of years. There are mentions of it in the treatise Yellow Emperor's Classic of Medicine and illusions to its theory in Lao Tsu's Tao Te Ching. There is considerable modern scientific research into its effectiveness and countless testimonials by people who have practiced qigong to affect cures when both western medicine and Traditional Chinese Medicine (TCM) approaches have failed. "The most common formal medical practices currently studied in China include, among others, herbology, traditional pharmacology, acupuncture, massage, and chi kung" (Garcia, H. 1999. p. 149). This thesis is divided into three parts: it defines and describes Qigong and Qigong transmission; discuss how it can be used as a complementary and alternative healing modality with acupuncture, and shares healing testimonials from several practitioners of Qigong and Qigong transmission; and concludes with a unifying cosmovisión of western scientific paradigms and the ancient Mayan and Chinese use of distance healing.
Define and describe Qigong
The study of all traditional medicines begins with an assumption about life: all life is an indication of energy within. When we say we have energy, or vitality, we are saying that we have Qi. This life energy is called "Qi." Qi is the vital energy of all life processes; a body is a corpse if there is no energy flowing through it. In other literatures it is known by other names: ki, chi, consciousness, zero point, spirit, pure awareness, the Tao. For the purposes of this thesis we will use the conventional spelling of "Qi" and define it as vital energy; the energy that is needed to affect all cellular metabolism, all organ function, all healing and growth. This assumption assumes that a lack or imbalance of this energy is the basis for all illness and suffering.
Gong is defined in a less abstract way as work or skill. Thus qigong is often thought of as working with energy or energy skill. Traditionally in China, there is internal qigong and external qigong. Internal qigong consists of a variety of practices ranging from meditation to subtle movements, and finally soft Taiji. External qigong is best known in the west as kungfu, and involves the martial arts. This range of qigong, from silent meditation (yin) to active confrontation (yang) illustrates the assumption of all pervading qi energy in life. Indeed one can extend the individual human relationship with qi to the universe. Chang Tzu's famous observation, "I am in the universe, the universe is in me, the universe and I combine together," expresses the essence of the Taoist philosophical perspective that the human being is a microcosm of the universe. The energies within are also found without. For example the ancients associated the heat of the body with the heat of the sun and the active daytime (a state of yang), likewise they associated the calmness of the evening and the reflected energy of the moon with coolness within the body (a state of yin). Qigong implies working with this vital energy both to heal ourselves and as a way to administer healing to others.
Qigong clearly falls within the framework of traditional Chinese modalities of healing which also include acupuncture, herbology, massage, and more esoteric spiritual practices.
En un sentido más amplio, la Medicina Tradicional China comprende una variedad de prácticas, criterios, conocimientos y creencias en material de salud, que incorporan medicamentos de origen vegetal, animal y/o mineral, terapias espirituales, técnicas y ejercicios manuales, aplicados por separado o en forma combinada para mantener el bienestar de la persona, así como para tratar, diagnosticar o prevenir las enfermedades (Rojas, 2002. p. 5).
Commonly, qigong consists of slow repetitive balanced movements, visualization, a meditative focus, and an ethical perspective of conduct. Missing any one of these required elements is considered by some to be a serious misapplication of qigong theory and practice. In effect one can not be said to be practicing qigong if any element is missing. If one's daily conduct is unkind and uncompassionate one is not mentally centered in the practice, likewise if one does not practice the forms one can not be said to be engaged in qigong. In his book, Pan Gu Mystical Qigong, Master Ou, a famous qigong healer and originator of Pangu Qigong, advocates "taking kindness and benevolence as basis, taking frankness and friendliness to heart, speaking with reason, treating with courtesy, acting with compassion, accomplish results" (Ou, 2008 p. 43). He goes further and states that there can be few benefits from qigong if the practitioners are not diligent and examine their own words and deeds to see whether there are shortcomings and errors, because thoughts and attitudes also affect the health and development of the practitioner.
The word qigong is a relatively new term. Historically the history of qigong is reflected in terms such as Tu Na (exhalation and inhalation), Dao Yin (guiding and conducting exercises), An Qiao (massaging by stepping on the body) Lian Yang (refining and nourishing), Xiu Lian (cultivating and refining), Xiu Xing (cultivating virtue), Xiu Zhen (cultivating truth), Jing Zuo (tranquil sitting), Ming Xiang (meditation), Yang Shen (life nurturing), Cun Si (visualization), Guan Xiang ( observing-imagination), and Xiang Qi (circulating Qi) (Liu). The Chinese concept of cultivation of the self is implicit in all these methods. It is generally agreed that one Mr. Liu Guizhen first coined the word in the 1950s when he established his Tangshan Qigong Sanitarium (Liu, 2010. p.4).
Definitions of Qigong vary but all include the principle of cultivation of the mind, body, and spirit (shen). The basic medical Qigong definition offered by Liu (2010) is, "Qigong is the skill of body-mind exercise that integrates body, breath, and mind adjustments into one" (p. 15). This Qigong definition can be understood as bringing the "three adjustments" into harmony. Kenneth Cohen (1997) defines Qigong as, "working with the life energy, learning how to control the flow and distribution of qi to improve health and harmony of the mind and body" (p. 3). Master Chunyi Lin (2005) presents Qigong as the means "to cultivate or refine one's vitality of life force through practice" (p. 66). Dr. Jwing-Ming Yang (2006) describes Qigong in both medical and spiritual terms: "Qigong studies and trains the Qi circulating in the body. Qigong includes how our bodies relate to Heaven Qi and Earth Qi, and the overlapping fields of acupuncture, herbal treatment, martial arts Qigong, Qigong massage and exercises, and religious enlightenment Qigong" ( p. 8). Master Ou (1999) defines his Shengong as "a unique system of energy cultivation incorporating matter and spiritual characteristics to achieve an innate balance of energy. It is an effective way to absorb Qi from the universe, including core energy and basic elements (the fundamental particulate materials essential to life), which fight disease and improve health." Although the definitions vary in emphasis, all include the concept of "moving" and "cultivation" of the Qi (vital energy) and the harmonization of the body, mind, and spirit for the purpose of improved health and contentment. For the purpose of this paper, we will use a modification of the latter definition by Ou: Qigong is a unique system of energy cultivation that includes both material and non-material characteristics designed to achieve an internal balance of vital energy. Qigong practice consists of intent, movement, breathing, and visualization.
The types of Qigong practice are often categorized as "moving" and "non-moving" This parallels the concept of yang energies being more active while yin energies are quieter. The yang-yin division is a classic method to categorize any relative state of activity. With respect to human diagnosis, an excess of yang would manifest as het while an excess of yin would manifest as coldness. Treatment options using Qigong would attempt to provide a balancing. A person suffering from excess yang symptoms would be in need of a Qigong therapy element that promoted a balance of yin energy. Because Qigong consists of intent, movement, breathing, and visualization, any or all of these may be used in the treatment. Qigong directly integrates the energy of the universe into the systems of mind and body. The basis of this practice is the quantum recognition that all matter is energy, and all energy is spirit. Ou (2008) says that it is the knowledge contained within the movements of the practice that bring benefit. That knowledge is experienced as energy and consciousness. The conceptual separation of mind, body, and spirit reveals itself to be more a matter of degree rather than distinct discrete elements. The practice works through connecting the human experience to its source, the yin-yang energy manifest throughout the universe, symbolized and manifest classically as the moon and the sun. All humanity is created and maintained by these forces and is able to regulate and make manifest these energies. "Generally speaking, in the clinical application of Qigong, ascending and opening Qi with upward and outward motion may elevate yang whereas descending and closing Qi with downward and inward motion may subdue Yang" (Liu, 2010. p. 343). Likewise visualizing the moon provides yin energy and visualization of the sun provides yang energy. Active qigong includes more physical movements, while non-moving qigong is more mental and meditative.
One additional distinction must be made. The practices of Qigong can be divided into those activities and exercises that a person does for self cultivation, usually called self practice, and practices used for healing others, often termed Qi transmission. The later, Qi transmission, is used as a healing modality by a trained Qigong practitioner. In a clinical setting an acupuncturist could prescribe a regime of acupuncture treatments, a series of self practice Qigong exercises, and provide a Qi transmission to the patient. This Qi transmission works in accordance with the same principles as acupuncture. Qi transmission will either increases or decreases the flow of Qi in the meridians. The difference is that it can be done without needles, or it can supplement the effect of the needles and moxibustion.
In external therapy, the Qigong master, therapist, or doctor treats the patient by emitting Qi. This may include Qigong massage, point-touching with Qi, acupuncture with emission of Qi, and so forth. This type of treatment can be divided into touching and non-touching styles… Qigong massage, point touching, and acupuncture combined with emission of Qi are often performed to complement other therapies. (Liu, T., 2010. p 359-361).
Just as the "Ley Pu-Hsieh" provides methods for manipulating the acupuncture needle that have energetic effects, so too does the Qigong therapist have the ability to augment or withdraw Qi from the needles, the body, or the network of meridian channels. "Las leyes para picar y sacar y las reglas de manipulación de la aguja o Pu-Hisieh y Shou-Fa permiten el manejo terapéutico de la energía. En la gran ley de Pu-Hisieh, Pu significa dar energía ahí donde hace falta y Hisieh retirarla ahí en donde está en exceso…"(Rojas, 2002 Modulo 9, p 8). The transmission of Qi method may be applied to affect energy imbalances in the same manner. In addition "armonización" (he-fa) is described as employing different methodologies to achieve balance. In this case we believe the qigong would be an effective therapeutic methodology.
Qigong energy transmission
Generally speaking all human activity involves the flow of Qi. Qi is the energy of life. An imbalance or blockage of Qi is the cause of illness. Our efforts as healers are focused on improving the health of our patients. To this end we provide various means to help the patient return to health. The critical perspective is that the patient is healing himself; we provide the material and knowledge necessary for the patient to affect his own healing. A suggestion as simple as "rest" is designed to provide the space and time for the patient to "recover." The patient is recovering his energy, literally recharging his energy fields, and in so doing strengthens the autoimmune system. Without the vital energy all efforts will fail. In the broadest sense we can say that even natural night rest is a form of Qigong. However, a tradition of clinical medical Qigong exists that enhances the effectiveness of the patient's natural recovery.
According to various Qigong teachers, the use of the qi can be directed to enhance the effectiveness of the acupuncture treatment. In acupuncture, the placement of the needle is accompanied with a needle movement, typically a rotation either clockwise or counter-clockwise, or in other cases the needle's angle of insertion is adjusted, to create an energy augmentation or dispersion effect.
Likewise the patient's qi may be directly influence by the qigong healer through a specific set of movements and intentions. A Qigong healer typically makes use of the same diagnostic procedures as an acupuncturist. Once the source of the malady is determined, the Qigong healer may recommend various treatments, including acupuncture, herbs, a change in diet and lifestyle, or rely on Qigong healing alone to affect a treatment.
While there are many schools of qigong healing that could be described, Qi transmission healing methods have several fundamental aspects in common. All involve the healer entering his own state of qi awareness, having the patient relax while sitting or lying down, and then using a series of hand movements to direct the Qi to the patient. For the purpose of this thesis, I will describe the Pangu Shengong form of transmission Qi healing as taught by its founder, Master Wen Wei Ou; as simple as it is profound, it seems to capture the essence of this ancient healing modality.
The healer prepares mentally (Ou, 2008) by gently repeating the "key" password silently:
Trae bondad y benevolencia como fundamento,
Trae franqueza y amabilidad de corazón;
Habla con razón, trata con cortesía,
Actúa con emoción, logra los resultados.
This password has the profound effect of delivering the healer into a meditative state. If the patient is cooperative, he too can gently focus on the password, but it is not required. All that is asked of the patient is that he tries to relax and presents his hands with the palms facing upward. Once in the meditative state, the healer can begin to direct energy through subtle movements of the hands. In this style of healing the healer first transmits energy into the upward raised palms of the patient, commonly known as the Laogong point, by gently moving his hands above the recipient (Figure 1). It is common in this field to acknowledge that the Qi energy will naturally find the patients weakness, but it is also valuable to know the condition of the patient even though the underlying causes of the patient's disease may not be known.
Figure 1. Healing energy transmission position. Photo: George Iber, 2010
This position and movement may continue for a longer or shorter period of time. The healer may then begin with what is commonly known as "sword fingers" to direct the energy further up the arm (Figure 2). In both these positions it may be said that the Qi energy is entering or supplementing that of the patient. Never does the healer take the position of the source of this energy; it is energy from the universe.
Figure 2. Sword fingers healing position. Photo: George Iber, 2010
In addition to the sword fingers, there also exists a specific positioning of the fingers on the wrist pulses, directing energy directly into the blood stream (Figure 3).
Figure 3. Using contact to aid energy transmission. Photo: George Iber, 2010
Acknowledging the tradition of balance, it is important to simultaneously extract "negative" or excess energy. Thus after the healer has spent time supplementing the patient's energy, he will also allow the excess to be eliminated through a withdrawing motion (Figure 4). This motion appears to be extracting Qi energy with the left hand while augmenting energy with the right. With practice, one can easily sense the excess yang energy as warmth, and deficient yin energy blockages as coolness.
Figure 4. Extracting energy. Photo: George Iber, 2010
Subjectively, many patients report feeling the sensation of energy traveling through the arms during this process and then dissipating in the chest area. At times the healer feels just the calmness of his intention, but at other times the healer often can feel a "reflection" of the patient's area of blockage in his own body. For example, while engaging in the healing there might be a pinch in the area of the stomach or kidney, indicating it as a possible source of deficiency. Usually the healer can release these sensations with his own qigong practice at a later time.
The "Ley Pu-Hsieh" divides manipulation of the acupuncture needles into two categories, manipulations that increase the energetic effect, Pu, and manipulations that decreases the energetic effect, Hsieh. In all cases there is an interaction between the patient, the breath, the needle, and the acupuncturist. However, among the various manipulations suggested, the effect of rotation of the needle is notable. Rotation of the needle in a clockwise direction increases the Qi, while rotation of the needle in a counterclockwise direction decreases Qi. Another way to view this is to say that the rotation is a way to manipulate the Qi to seek balance in the patients system. Everything is subtle and connected. Equally important is the intent of the healer. Using a wooden chopstick to illustrate, it is possible to use intention to during transmitting Qigong in the same way. Besides the use of sword fingers, an appropriate object such as a chopstick or acupuncture needle can be used to direct energy to a specific meridian point to increase the flow of Qi onto that specific meridian or point. In figure five, following this method, the authors demonstrate the augmentation of energy in the Lung 7 (pulmón 7) point near the wrist.
Figure 5. Using wooden pointer to direct energy. Photo: George Iber, 2010
Similarly, energy can be withdrawn from specific points using a pulling motion of the hand over the desired meridian point. This is similar to the motion mentioned above in figure four but specifically attuned to a chosen meridian. A beginning healer may just use the general transmission method, as the balance of Qi during healing is self regulating, but a practiced healer or acupuncturist may choose to target a certain meridian for a direct effect in that area.
In addition to the close treatment mode demonstrated above, another version of Qi transmission involves distance healing. Distance in this case can be any distance around the globe. Targ (2004) and McTaggart (2008) and others have discussed the implication of quantum physics on the ability of the mind to transcend time and space. The mind takes on a Platonic quality, where knowledge is located in the unified field and accessed by the mind rather than being stored in the brain. In a series of controlled experiments Targ (2004) clearly documented the phenomena of distance viewing. Several individuals were able to identify and locate a secret CIA instillation using just mental imagery. A quantum view of the universe can easily incorporate the view of healing at a distance.
Testimonials and case report
Anyone who has received a Qi transmission treatment can testify to its positive and often profound effect. The following section provides a series of testimonials from people who have received Qi transmission treatments as well as incorporating a Qigong routine into daily life. In the testimonials the term "Qi transmission" has been translated as "issuing energy." A question regarding the carrier of this transmission is important to consider. As indicated earlier, Qi is the life force of an individual and as such is of primary concern when dealing with any illness. Western science focuses on the material side of the illness, but that is often the secondary effect of poor vital energy rather than the cause of the illness. "I believe that "qi" in human body is something taking living force as its main form supported by particles smaller than a molecule. The living force constitutes human life force. It mainly functions to drive the movement of all body organs, to conduct metabolism and to transform energies" (Ou, 2011). When we speak of "forces" we can also speak of the "fields" surrounding these forces. For example gravity is a force, but it generates a field, likewise electrical current can generate a magnetic field. The fields are not "things" of substance, but rather invisible manifestations of force. They can however be measured and "captured" in a scientific way through their effects. With respect to the meridians and acupoints of the body, since the Qi that flows is an energy, it may be impossible to ever see the meridian carrier, the field of Qi. What we "see" is the results of manipulating the field which in turn affects the various organs. The following excerpts from the testimonials of Chinese practitioners of Qigong demonstrate some of these results. The Chinese testimonials were originally published as a collection in, Flowers of Beauty and Kindness (Chinese edition only). These remarkable and insightful testimonials and case report provide an authentic documentation of Qi transmission.
Dong Manli: Hainan, China
About thirteen years ago, I was ready to walk using a wheel chair or meet death due to getting a lot of diseases. In my family trees, most of the women died on average less than 50 years old. From great-grandmother, grandmother, my mother and mother's sisters died of hypertension, rheumatoid arthritis, and heart disease. If hadn't practiced the Qigong, I believe I would have gone that way. I still remember, in 1979, a performance by the district leaders from Hainan. I was too weak with glucopenia which caused the me to fall in a faint in the arena. In 1981, on the way to a round show in Wenchang City, I suffered acute rheumatoid arthritis, causing the left hand and foot to not move without pain. I had to sit in the chair to sing until the ending. That night, I accepted the massage curing from an old army doctor. Since that time, I began to look for the medicine to cure my diseases for the long term.
I had been suffering serious rheumatoid arthritis for a long time. That day, I endured the suffering of arthritis, walking with extreme difficulty to the second floor. I saw a lot of people already sitting in the hall, so I just took a chair at random and sat besides the door to wait for my friend. Maybe I appeared careless, unconcerned and seemed new to Qigong, which brought a members' attention to me. One old sister walked towards me and kindly began teaching me how to accept the Qi, and asked me calmly to listen to Master Ou's class.
Because I had been suffering with these diseases for a long time, I became very sensitive and irritable which normally made it hard to accomplish even a simple task in a calm manner. I am also extremely good at a type of traditional Chinese drama called Qiong Ju and was held in a very high status in that area, so I has been given the nickname of one of the Four Female Heavenly Guardians in Qiong Ju.But I was surprisingly calm and relaxed that day. I smiled to her with my kindness, and honestly sat down to accept the Qi while listening. Shortly afterwards, my friend arrived and helped me register, and introduced me to Master Ou. When he shook my hand and patted my left shoulder two times, immediately, I felt an unusual current, like a lightning stroke flowing all over my body. Specifically, I sensed great heat surrounding my serious disease on the left half of my body. I began to sweat like rain from the head to foot, and the pain disappearing at once. I hadn't felt such a relaxed state in a long time!
Previously, I'd like to do something by just following my intuition. However, after the time Master Ou gave me the sudden sensibility with Qi, I started to practice the Qigong seriously, even though I still didn't understand the Qigong theory well. I gained the confidence from reading the book, The Flowers of kindness and beauty, which is a collection of testimonials about curing disease. That's why I still kept insisting on practicing the Qigong. Soon after practicing this Qigong, I got better from the diseases like rheumatoid arthritis, gastroenteritis, splitting headache, hypertension and arrhythmia. The edema, which was caused by numerous antibiotics, had disappeared. On the other hand, I have gained weight. But it was not a healthy in weight in previously, I looked pale and swollen. Now I seem to be healthy in the weight and strength, energetic, and 14 kilograms heavier than before practicing the Qigong.
Gao Binrong, Shanghai, China
When a horse dies, some riders get off the horse very reluctantly. They begin to walk away but still keep looking back. The others stride toward the direction which they originally set out without hesitation. Yet some few riders do not want to leave the horse. They linger near the same place and are not willing to walk with their own legs. That is the case which I found myself when my son suffered a serious illness that was incurable by modern medical treatments; I nearly chose to stay on the back of the dead horse.
One day after my son left the hospital, my wife told me a story about the husband of her colleague who suffered a serious disease had learned a kind of qigong. A few experienced Pangu Shengong students issued energy to him every Friday or Saturday. Her colleague invited us to consider trying it and have them issue energy to all of us. I instantly declined the invitation upon hearing about qigong and "some high level students." Later, I learned that the qigong was Pangu Shengong.
During the evening of September 14, 2005, all at one I recalled that the general manager of my company knew people in the provincial Chinese traditional medicine hospital. I went to his office to ask him, but he was out. When I came down to the lobby and went outside, I met my colleague, Ms. Kui, who is now working in Hainan Island. She carried something while entering the lobby from outside. I just thought why not ask her if she knew some doctors, so I went back to the lobby and asked her. She told me she didn't know any doctors but then asked me if I was willing to try qigong which, she said, was a simple but powerful method. I was a bit reluctant to listen to that, but I just kept walking along with her until she entered an elevator. I did not walk into the elevator, but just pressed the door not to close and continued to listen to what she said. After two or three minutes, I decided to learn more about the qigong from her.
At Ms. Kui's home, she told me this qigong is called Pangu Shengong. She claimed it could cure any disease, but there was no guarantee. It would be simple and easy to learn and would provide a quick and effective result. The creator of Pangu Shengong is Master Ou Wen Wei. His maxim is, "Take kindness and benevolence as basis; take frankness and friendliness to heart." After reciting the maxim, one would open the channel of energy and information from the universe. The maxim is also the guiding philosophy of how to be a good man. She also described to me a few examples of patients who had had serious diseases and were cured by practicing Pangu Shengong. She suggested all of my family learn Pangu Shengong so that the energy field would be large and described how as parents we could issue energy to our son. While I was listening to her, I saw calligraphy on a wall, "Take kindness and benevolence as basis; take frankness and friendliness to heart. Speak with reason, treat with courtesy; act with emotion, accomplish result." With that, I thought I should give it a try even though I couldn't determine if it would work or not. However, the maxim of Pangu Shengong could become my spiritual mainstay because I had to consider how I would face the loss of my son, having accepted my son's life as the ultimate meaning of my life. What was the meaning of my life if I lose my son? Which would be more difficult, to face his death or live through miserable conditions-to shrink, to not be able to eat, and to become blind?
Ms. Kui then came with me to my home and taught PGSG to me and my son. She also issued energy to my son which made him fall into sleep very quickly. The next evening my wife learned PGSG. My mother didn't learn it that evening. She asked for more opinions from others and finally learned it a bit reluctantly. After a period of time, I was told that in order to see her grandson's recovery my mother decided to learn PGSG even though she worried she might have problems learning qigong and also worried that she may not be able to go to burn incense to the Buddha for help. Thanks to my mother!
I didn't really believe in PGSG at all at that time. I was very skeptical towards PGSG which was very simple yet very mysterious. However, I decided to learn PGSG because of the reasons mentioned above. In addition, I had other thoughts, in a word, when the horse dies, the rider must get off and walk.
Practicing PGSG with hope and suspicion
Even though I had listened to Ms. Kui's introduction, in the beginning days of practicing PGSG, I still felt at a loss and was suspicious. I couldn't understand the ideas like, "open the channel of information and energy to the universe after reciting the maxim," or, "absorb energy directly from the universe and adjust the body," and, "issue energy to my son right after practicing PGSG." I
Having seen my son falling to sleep quickly after Ms. Kui issued energy to him, my wife and I began to do the same for my son. In the first few days after my son received energy issued by us, he felt comfortable and fell into sleep quickly. After that, he said he had seen a beam of light penetrate the floor and reach to the hands of my wife and me that then was reflected back to him. The light was blue, then red, and then golden. My wife and I didn't have any obvious sensations nor could we see the light. The most important and the most surprising thing was that my son became less and less dizzy. He was becoming strong again. It was interesting to see him riding his small bicycle in the garden. He would say "left side golden sun" when he rode in cycle, and "right side silver moon" when he rode in counter cycle and "center sun and moon combined" when he rode back the bicycle again. Smiles came back to my face again. After October 2005, my son rarely told us he was dizzy. And after November of that year, he has not felt dizzy any more and his diplopia was disappearing gradually. Then, in the beginning of 2006, my son's dizziness once again came back upon the impact of quarrelling between me and my wife. We asked him to practice PGSG immediately and issued energy to him. The dizziness disappeared at once. This incident taught us the importance of not losing one's temper.
After practicing PGSG, I decided not to let my son take medicine according to the prescription. He only took two vitamins and a medicine. The other medicines on the prescription related to cardiocerebrovascular issues, I was afraid of the possible side effects and didn't give it to him to take. Finally, at the end of October 2005, he fully stopped taking all medicines.
I found I had varied sensations of energy, for example, warmth in the palm, or a tingling, sometimes I belched, had tears, and even vomited during and after promoting PGSG to others or during writing practice experience. In addition, I discovered the less I cared about personal gain and loss while helping people in need, the greater would be my practice experience. This Spring Festival, after teaching five new students to practice PGSG, I had the feelings which were the equivalent to practicing two or three times continuously. I know this is how PGSG spontaneously adjusts to improve my health.
A kind of healthy and happy life
After my son became healthy, I wished more and more people to benefit from learning and understanding Pangu Shengong. It was not because of my nobleness but due to my sympathy and desire to share the gift. However, I have found many people refuse or quit indiscreetly for reasons such as fear of being cheated, or of creating a cult, belief in superstition, or thinking that the only way to cure disease is thru modern medicine. I am happy to write down my story about learning. The major reason I do so is because I treasure PGSG. I have finally learned PGSG after some twists and turns. The program is the crystallization of Master Ou's devotion, blood and tears. I hope my writing may offer a modest impression for others. Master Ou taught us that the most important thing in life is to reform ourselves and respect others' choices. I should not force others to change. I offer a gentle push, you may not believe in Pangu Shengong but ask yourself, "What makes you doubt immediately?"
Arianna Gallagher: Boston, Massachusetts (A case study)
(Ou, W. W. & Fraser, P. 2006)
Arianna Gallagher was born on August 21, 2003. Her birth was difficult and so were the first days of her life. She was born blue with the cord wrapped twice around her neck. She had trouble "pinking up," displaying normal coloration for a new-born baby, and continued to turn blue from the waist down each time she cried. On her second night of life, a heart murmur was detected. In the months to follow she continued to have other struggles: She wasn't gaining weight, had reflux, and at eight weeks of age still hadn't smiled. She had been seeing a few doctors, but hadn't made much progress. None of the doctors could give an explanation, let alone a diagnosis, but all feared that Arianna might not be able to develop as a normal child.
In January of 2004, Michelle Gallagher, Arianna's mother, decided to seek help from her acupuncturist and avid practitioner and teacher of Pan Gu Shengong, Paul Fraser. Paul explained to her the fundamental principles and theories of Pan Gu Shengong---- to absorb energy directly from the universe to improve every aspect of being human: physical vitality, mental acuity, emotional balance and spiritual well-being. He went on to explain that an infant's Life Force is directly tied to that of the mother's. He used PGSG to send energy to Arianna through Michelle. Afterwards he suggested that she learn PGSG and use PGSG healing techniques daily to help Arianna. When she got home that night Arianna smiled for the first time.
In May of 2004, Michelle followed Paul's suggestion to bring Arianna to see Master Ou Wen Wei to have qigong healing sessions from him directly. After the healing session, Master Ou told Michelle: "Arianna's problem is most likely caused by a genetic disorder. This is a problem from before her birth. Put another way, "The Original Qi of Arianna's Life Force is weak. Additionally, her difficult birth caused a functional obstruction in her lungs as well as a weakness in the left side of her brain. These issues prevent her from growing normally. However, if you could practice PGSG diligently, and give qi healings for Arianna daily, and continue to have some regular qi healing sessions from Paul, it will help Arianna's condition improve." Master Ou also suggested that Michelle get a modern medical diagnosis from a physician.
She went to a Pediatrician who showed concern about her development as she had been showing mild delays. Soon thereafter she saw a cardiologist. The cardiologist suggested Arianna may have a genetic disorder. He based this on the type of heart murmur she has, developmental delays and her facial features. Two weeks later Arianna had a hernia that required surgery. She saw another cardiologist, a geneticist and a surgeon. They drew her blood and tested her for Williams Syndrome - a rare genetic disorder. The doctors said they would be surprised if the test came back positive, however, as her delays were so mild.
Arianna was diagnosed with Williams Syndrome in September of 2004. The Gallagher's were shocked and devastated. But they also felt a sense of relief because now the past year made sense. More importantly, they saw hope ---- for the last several months since Arianna began to get regular PGSG treatment, she made obvious progress: less sickness and pain, increased growth, a healthier complexion and she smiled more often.
In the mid-November of 2004, Master Ou visited Boston area again. Michelle brought Arianna back to see him and had qigong treatment. She told him the diagnosis from the hospital. After the treatment, Master Ou said that he saw a significant improvement in Arriana's condition and believes that with continued practice and treatment she could develop normally. He suggested that Michelle have Arianna receive distance healings from him once a week for three to five months.
From then to mid-January of 2005, Arianna was making progress both statistically and obviously. Michelle decided to stop the distance healings in order to observe and compare Arianna's progress. On February 16 of 2005, Michelle called Master Ou to tell him that since Arianna stopped receiving distance healings from him, she hadn't shown any improvement, especially in her language abilities. Michelle decided to resume distance healings for Arianna. Her condition began to show improvement within days of her first session.
Arianna saw Master Ou in person again in May of 2005. She seemed to remember him and they greatly enjoyed each others' company. Master Ou said that she was at about 80% of a "typical" child, so fewer distance healings from him were required; she could continue to make progress by having PGSG qi healings from her mother. Master Ou also suggested Michelle have Arianna go through all the usual types of testing, medically and developmentally, by Williams Syndrome experts to evaluate her progress.
Arianna had her yearly developmental test on November 2 of 2005 and did WONDERFULLY! She was at age level in almost all domains. Each and every doctor and therapist who saw her said she was well above average for having Williams Syndrome. Each of them expressed how impressed they were with her. Her physical therapist said they had never seen a child with Williams Syndrome in as such "good shape."
Helping a child with a rare genetic condition, Williams syndrome, is another miracle for the practice and application of PGSG. The philosophy of PGSG believes that the human body is a host and conductor of the energy in the universe. When one grasps the special information of this form and continuously works hard on improving the quality of his or her heart and soul to elevate them to be kinder, more tolerant, and charitable, he/she will turn the body into an excellent host and conductor of this powerful energy. He or she will be able to absorb, store, and transmit all kinds of beneficial energy from the universe. As a result, we have been able to realize what is said to be impossible: to redress a congenital disorder through postnatal efforts; and to compensate for the weaknesses of an infant through a mother's mercy and effort.
Through all of one's practice and progress, the emphasis on becoming kinder, more tolerant and charitable are the keys to success. As one's heart and soul elevate, the quality and quantity of energy absorption and transmission become greater.
As these testimonials and the case study attest, the use of Qigong and Qi transmission can be extremely effective, in fact life saving. In addition to healing the disease, there is a subjective development by the practitioner that accompanies the cure. In fact one can say that the disease is cured because the person is healed. Healing on the level of Qi comes first, which is aided by practice and mental reorientation, and finally the physical cure manifests.
Unifying principles of Qi transmission
Based on personal experience, reading and study, and witnessing friends and colleagues cure themselves of various diseases; it is easy attest to the effectiveness of Qigong and Qigong energy transmission. Its use as a healing modality has been documented for thousands of years and forms a branch of Traditional Chinese Medicine. It is doubtful that a healer or acupuncture physician would treat an illness exclusively using one modality. Qigong and Qigong energy transmission provide excellent complementary modalities to traditional acupuncture. The concept of "transmitting vital energy", either by physical touch or at a distance, appears contrary to the western concept of individuality based on physical dimensions. Yet even from the biochemical point of view there is no debate that when two individuals are close tone another there is an exchange of breath. Recent studies by the Institute of HeartMath (2011) show that the heart responds to another person's proximity, or even a glance (Childre, 2000). The theory of distance healing is supported by quantum physics (McTaggert, 2008).
The fact that the human body was exchanging information with a mutable field of quantum fluctuation suggested something profound about the world….If living things boil down to charged particles interacting with a field and sending out and receiving quantum information, where did we end and the rest of the world begin? Where was consciousness - encased inside our bodies or out there in The Field? Indeed, there was no more "out there" if we and the rest of the world were so intrinsically interconnected (p. 96).
Subtle touch and intention are a powerful force in everyday experience. What person has not been completely entranced by the gentle touch and seductive glace of the opposite sex? Everything reacts in a riot of informational change; the mind, emotions, and the body. While is defies "common perception" we are not separate from each other or the universe. Energy transmission and its effects on health are adequately documented to allow for serious consideration.
Traditional Mesoamerican indigenous medicine and traditional Chinese medicine were never uni-dimensional (DGPLADES, 2006). Their "cosmovisión" sees mankind as a part of a cosmic whole. Mankind exists within the universe, and the universe within him. This cosmovisión envisions many ways to restore health. One can consider physical, mental, emotional, and spiritual adjustments as a way to regain health. For this reason modalities such as herbs and minerals, massage, letting blood, acupuncture, heating and cooling, and balancing vital energy are all equally valid and usually found used together. The forms these modalities take are strikingly similar, although clearly there are cultural and environmental differences.
A non-uni-dimensional cosmovisión treats the patient as if he/she was himself, for all have the same connection to each other. It is no accident that the masters of energy therapy emphasize an attitude of selfless love during the treatment. One is in effect treating a small part of the universe of which the boundaries between patient and physician are a field of force. This is different from a purely physical "biological" perspective which limits treatment to microbial and chemical adjustments. Bienfield (1991) makes the observation that that in Chinese medicine "correspondence" prevails over "cause and effect." "Correspondence thinking postulates that events occur in association with each other, linked by a mutual force regardless of their location in time and space. Qi is the medium that links all events with each other, transcending time and space because patterns are formed that persist beyond their moment of origin" (Bienfield, 1991. p. 36). Because we all have a relationship with Qi, a special field of intelligence, a trained person can create conditions favorable to harmonizing the Qi of the individual with that of the universe. When combined with acupuncture, and other vitalizing modalities, energy transmission has the potential to reach the patient at the most profound level.
It may be somewhat of a new application of the term but "distance education" did not begin with the internet. The theoretical implications of a quantum mind (McTaggart, 2008) and Targ, (2004) clearly point to a nervous system that can be informed by any point in time and space. In fact it may be correctly stated that the entire universe, including our bodies, is being recreated at each moment as it moves through time and space. "As with so many of the "discoveries" we have looked at, the idea that some deeply unconsciousness and even spiritual part of us can reach across the boundaries of time and is responsible for our destiny can also be found in many shamanic traditions and older sources" (Talbot, 1991, p. 220).
The intelligent field needed to recreate the ever changing body is likely the same intelligence identified by ancient sages as Tao. Our unique position as a human being is what allows us to consciously access and intend this Qi field. Qi transmission can be viewed as the ultimate distance education. The healer, Qi, after all is not localized. The human condition and the laws of our universe remain consistent across culture and time. Garc?a, Sierra, and Balám (1999) demonstrated through their comparative work that the Mayan acupuncture points are identical in location and purpose to the those of the Chinese. The difference between the systems appears in the number of acupuncture points and a uniform theoretical conceptualization. The Mayan "Ool," translates as "the wind of life" is conceptually identical to the Chinese Qi, "the life breath." Where the Chinese discuss the primary Qi energy to be located in the dan tian, behind the navel, the Maya refer to the "tuch", the umbilical region as the center. In modern Yucatan Spanish, "tuch" is equivalent to ombligo. The parallels are too striking to dismiss. Two indigenous systems, located on the opposite sides of the planet, make use of the same vital principles. Both systems include acupuncture and spiritual cleansing. Both systems recognize mankind as a part of the cosmic whole. Within these contexts a shaman, curandero, or Qi healer are equivalent. García et.al. (1999) speaks about Mayan curanderos cleansing "evil wind" from the patient by applying objects that absorb the excess wind in the blood; this is accompanied with prayer. They state that Chinese Qigong similarly seeks an energetic balance both through moving qigong and a "treatment in which a practitioner projects energy through the hands over the body of the patient. Through this therapy the energy in the meridians is stimulated, pushing the stagnant and negative influences out of the body and increasing the flow of chi" (García, et. al, 1999, p. 167). The latter is representative of Qi transmission at a close distance.
The process of curing within the context of the indigenous model can be viewed as curing a small part of the universe. As we heal others, so we heal ourselves. Every individual is his own small universe, and each connects to the larger universe. In reality, logic drives us to acknowledge that the separation between ourselves and the universe is more perceptual then defensible scientifically. Intention, manipulation, and physical instruments can all represent tools in the awareness of the healer. In our future clinical setting the different modalities offered will range from physical massage, to subtle physical manipulation using acupuncture, to distance energy transmission.
- Beinfield, H. and Korngold, E. (1991). Between Heaven and earth: A guide to Chinese medicine. New York: Ballantine Books.
Comparte esta nota en las redes sociales
- Chang, S. T. (1976). The complete book of acupuncture. Berkeley: Celestial Arts.
- Cohen, K. (1997). The way of Qigong: The art and science of Chinese energy healing. New York: Ballantine Books.
- DGPLADES (2006). Innovando en salud: Fortaleciendo los servicios de salud. "Los sistemas de atención a la salud: Una visión desde la antropología médica y la teoría de sistemas", Secretaría de salud, México.
- García, H., Sierra, A., and Balám, G. (1999). Wind in the blood: Mayan healing and Chinese medicine. Translated by Jeff Conant. Berkeley: North Atlantic Books. Translated from the original: García, H., Sierra, A., and Balám, G. (1996). Medicina Maya tradicional: Confrontación con el sistema conceptual Chino (Mérida, Yucatán, EDUCE).
- Institute of HeartMath. (2011). Retrieved from: http://www.heartmath.org/research/research-home/research-center-home.html
- Jwing-Ming, Y. (2006). Qigong meditation: Small circulation. Boston: YMMA Publication Center.
- Jwing-Ming, Y. (2005). Qigong massage: Fundamental techniques for health and relaxation. (2nd ed). Boston: YMMA Publication Center.
- Kaptchuk, T. (2000). The web that has no weaver: Understanding Chinese medicine. New York: McGraw-Hill.
- Lin, C. (2005). Born a healer. (3rd ed.) Minneapolis: Spring Forest Publishing.
- Liu, T. (2010). Chinese Medical Qigong. London: Singing Dragon.
- McTaggart, L. (2008) The field: The quest for the secret of the universe. New York: HarperCollins.
- Ni, M. (1995). The Yellow Emperor's classic of medicine: A new translation of the Neijing Suwen with commentary. Boston: Shambhala Press.
- Ou, W. W. (2008). Pan Gu mystical Qigong. (2nd ed.). Hollywood: Unique Publications.
- Ou, W.W. The Nature and role of Qi in Human Body. retrieved from: http://www.pangu.org/english/article/qigong3.html on June 20, 2011.
- Ou, W. W. & Fraser, P. (2006) The Application of Pan Gu Shengong in the Treatment of a Rare Genetic Disorder in Children. Retrieved from: http://www.pangu.org/english/article/qigong7.html on June 20, 2011.
- Rojas, M. (2002). Acupuntura, medicina tradicional China. México: Tlahui-Educa.
- Talbot, M. (1991). The holographic universe. New York: Harper Perennial.
- Targ, R. (2004). Limitless mind: a guide to remote viewing and transformation of consciousness. Novato: New World library.
Curso de Etnomedicina y Herbolaria Mexicana
Mexican Ethnomedicine and Herbalist Course
Cours d'ethnomédecine et phytothérapie mexicaine
Diplomado en Medicina Tradicional de México y sus Plantas Medicinales
Diplomado en Temazcalli de México
Diplomado en Acupuntura y Medicina Tradicional de China
Masaje Mexicano y Reflexoterapia
Búsqueda en Ciencias de la Salud
Regresar a Tlahui-Medic No. 33
Go back to Tlahui-Medic No. 33
Retourner à Tlahui-Medic No. 33
Tlahui Medic 33, desde el 29 de mayo del 2013
Consultadas a Tlahui desde el 6 de Marzo, 1996