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Meditation & Qigong: 21st Century Medicine

MEDITATION AND QIGONG: MEDICINE FOR THE 21ST CENTURY

BARBARA S. HARRIS DECEMBER 1, 2008

MID-TERM PAPER FOR IHL 6034

COURSE: MIND-BODY APPROACHES IN HEALTH AND HEALING PROFESSOR: BEVERLY RUBIK, PHD

CALIFORNIA INSTITUTE OF INTEGRAL STUDIES

SAN FRANCISCO, CA


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Introduction

A growing body of scientific evidence shows that qigong and meditation, both

ancient mind-body practices thousands of years old, are capable of improving

psychological and physiological health. Both modalities have been reported to be useful

therapeutically for treating a wide range of diseases, from diabetes to hypertension, to

cancer and more. Yet, most striking about meditation and qigong are their effects on

quality of life. Upon probing qigong practitioners in Sweden, primary reasons given why

they continue practicing are feelings of physical and mental well-being derived from

practicing (Jouper, Hassmen, & Johansson, 2006, p. 954). Similarly, meditation has been

shown to result in alterations of the brain, making one more adaptable to responding to

negative and/or stressful events (Davidson, Kabat-Zinn, Schumacher, Rosenkranz,

Muller, et al., 2003, p. 569).

Beyond mood, the potential to affect system equilibrium may be a particularly

important role for mind-body therapies. Advanced meditators exposed to acute pain

described the experience almost as if they were outside the pain. One said, “It was almost

as if I was just witnessing myself…It was almost laughable.” A second said, “After

meditation, I felt in better equilibrium. I could almost laugh at the pain in that it seemed

very small…Mud in a small pond can greatly disturb the color of the water, but when

one’s awareness is as big as the ocean, a little mud goes practically unnoticed” (Mills &

Farrow, 1981, p. 163). When it comes to health, quality of life may be the most important

outcome criterion of medical outcome evaluations, especially with heterogeneous patients

(Majumdar, Grossman, Dietz-Waschkowski, Kersig, & Walach, 2002, p. 725). Yet

restoring depressive immunity to normalcy is also critical to healthy responsiveness in


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patients recovering from disease. Both qigong and meditation have been shown to boost

immunity in cancer patients (Chen & Yeung, 2002; Carlson, Speca, Patel, & Goodey,

2003).

Helping healthy people feel good is one thing. Helping to restore to health the

seriously or chronically ill is another. Perhaps the most important goal of medicine is to

provide relief to those in distress. In many cases, treatment of distress associated with

pain is the primary goal of pain therapy (Mills & Farrow, 1981, p. 163), as it should be.

Both qigong and meditation are powerful agents for improving psychologic and

physiologic health and more.

According to The World Health Organization (WHO), the definition of health

must go far beyond the absence of disease or infirmity to include well-being (WHO,

2001, p. 1). In many cases, current treatments in mainstream medicine fail to satisfy

patients with persistent health problems. Often grounded in first-line treatment of

prescribing drugs, these treatments are insufficient when it comes to addressing pain- and

anxiety-related disorders (Chow & Tsang, 2007, p. 832). For example, fewer than half of

patients with irritable bowel syndrome (IBS) are satisfied with standard medical

treatment, in which medications are most often prescribed to treat the patient’s

symptoms. Furthermore, in a survey of IBS patients, 38% had considered suicide

(Kearney & Brown-Chang, 2008, p. 1). Based on the evidence of the qigong and

meditation literature, it seems a moral imperative to offer qigong and meditation as a

first-line preventive and therapeutic to address physiologic and psychologic stressors,

particularly in the case of chronic illness, chronic pain and serious illness, like cancer—

all conditions that cause both physical and psychologic distress.


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Evidence to date on both meditation and qigong illustrate that both are associated

with providing therapeutic efficacy across a wide range of medical conditions. Most

importantly, the evidence overwhelmingly points to the success of both of these

modalities with the most difficult, hard to treat cases, such as cancer patients and those

dealing with chronic pain and illness.

The purpose of this paper is to explore qigong and meditation, to compare and

contrast their history, philosophy, beneficial outcomes and their research literature to

make clear their similarities and differences. The ultimate goal of this paper is to present

the ever-accumulating evidence that both meditation and qigong are uniquely powerful

agents for maintaining and restoring mind-body balance, evident as psychologic and

physiologic health and well-being, in diverse populations.

History and Philosophy of Qigong and Meditation

Originating in the East thousands of years ago, meditation and qigong both

encompass a large variety of forms. Meditation’s roots are generally traced to spiritual

and religious practices (Freeman, 2004, p. 158; Speca, Carlson, Goodey, & Angen, 2000,

p. 613) of Hinduism, which originated in India as early as 1500-2000 B.C., and

Buddhism, an offshoot of Hinduism, originating in the sixth century B.C. (Easwaran,

2007, pp. 14-15). Qigong (pronounced “chi kung”) is a general term for a large variety

of energy therapies that originated in China, with more than 3,000 years of recorded

history (Chen & Turner, 2004, p. 159). In the West, they may be considered therapies.

However, the Chinese regarded them more as practices that cultivate mind-body-spirit

unity rather than as therapies for disease. Qigong in Chinese means mastery of the qi, or

subtle energy (Rubik, 2008).


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According to Chen and Turner (2004), there have been a thousand different

qigong forms in China (p. 159). Most qigong forms were not designed for treating or

curing disease, but for the purpose of maintaining health or cultivating the spiritual (as

religious qigong does). Fundamental to qigong is the concept of qi that flows throughout

the universe and animates life (Rubik, 2007, p. 211). Many of the diverse forms of

qigong may bring health benefits by affecting qi. Traditional Chinese Medicine (TCM)

postulates that this subtle energy (qi) circulates throughout the body, and its smooth,

unimpeded flow is essential to vitality and health (Rubik & Brooks, 2005, p. 246). One

of the pillars of TCM, qigong practice can purportedly regulate the mind-body by

strengthening qi. A main premise of TCM and medical qigong practice is that qi may

flow precisely to where it is needed most for individual healing (Rubik & Brooks, 2005,

p. 250). Where the mind goes, qi flows, and blood follows qi. Circulating blood serves

to bathe tissues in nutrients and remove toxic wastes. Thus, where the mind goes, qi

flows to facilitate healing.

The health effects of qigong are both physical and psychological. Qigong

practitioners are drawn to the movement for not only physical health reasons but because

of how it makes them feel: “relaxed, calm and energized” (Jouper et al., 2006, p. 955). In

a world where stress-related diseases proliferate, such antidotes may be more valuable

than ever to health and well-being.

According to Rubik (2007), qigong may be vigorous or gentle and relaxing,

depending on the form: The variety of forms involves movement and sometimes stillness,

including specific postures, sequences of movements, self-massage, breathing techniques

and meditation. Qigong has been practiced for thousands of years to maintain good


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health and improve mental and physical fitness, a type of mind and body maintenance.

Its practice is also said to bring spiritual wisdom, slow the aging process and contribute to

longevity. For good health and happiness, ancient Chinese masters believed that one

must be in harmony with cosmic forces and especially with the flow of qi. When

practicing qigong, one practices not only for self but for the world: one is promoting a

sense of harmony within and throughout the universe (Rubik, 2007, p. 212).

Also according to Rubik (2007), the concept of qigong was originally derived

from Taoist philosophy and later enriched by Confucian and Buddhist traditions, as well

as the continued evolution of Taoist thought. The term, qigong, was not used until the

20th century. Qi theory emerged in pre-Confucian times. (Confucius lived from 551 B.C.

to 479 B.C.) (Mitchell, 1988). Taoist classic expression is found in the Tao Te Ching

(pronounced Dow Deh Jing), The Book of the Way, which describes the universal,

animating life force that runs through all things and the way of living in balance, mind,

body and spirit (Rubik, 2007, p. 213):

“Eternally present…the Tao.

It flows through all things,

inside and outside, and returns…

The universe follows the Tao…

The world is sacred.

It can’t be improved…

There is a time… for being in motion;

A time for being at rest;

A time for being vigorous;


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A time for being exhausted...

The master sees things as they are

Without trying to control them.

She…resides at the center of the circle.”

Tao Te Ching 25, 29 (Mitchell, 1999)

Taoist teachers developed various types of qigong exercises to balance the flow of

qi within the body and between humans, Earth and the cosmos. Medical qigong therapy,

also called external qigong therapy (EQT) involves a qigong therapist who treats qi

imbalances by passing his or her hands over the patient either directly or at a distance.

Other forms of medical qigong may be prescribed by a doctor of TCM to treat a specific

kind of disease, like breast cancer (Rubik, 2007, p. 218). Medical qigong may also be

used to help diagnose and eliminate or take control of illness or diseases, as well as to

prevent their onset (Chen & Turner, 2004, p. 159). The third form of qigong consists of

self-exercises, which may consist of both still and moving forms.

According to Rubik (2007, p. 219), of the many thousands of forms of qigong,

among the few that are most popular for self-healing is Dayan, or wild goose qigong,

which can be traced to about 1100 C.E. as a relatively stable form passed down through a

lineage of Taoist monks at a monastery on Kunlun Mountain. Master Yang Meijun, a

woman and the 27th lineage holder, was the most recent great grandmaster of Dayan

qigong. She died in 2002 at the age of 107 (Rubik, 2002, p. 219; Hu, 2003).

One of Grandmaster Mijun’s disciples, Bingkun Hu, has been practicing qigong

for 50 years. Master Hu, with a Ph.D. in TCM teaches qigong in Berkeley, CA and

practices medical qigong as well. (In early November, the author took a medical qigong


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workshop taught by Master Hu, the Bone Marrow Washing Qigong workshop, designed

to help improve qi circulation. Subsequent to the workshop, the author has also been

practicing wild goose qigong I, II and VI taught by Hu, 2003.)

Dayan qigong involves two sets of 64 movements that imitate the movements of

the wild goose, a very strong and resilient bird, who migrates thousands of miles each

winter. Dayan qigong was designed to boost the qi, combat fatigue, clear negative

energy, increase mental clarity, maintain physical fitness, cure and prevent disease,

improve health, delay aging and lengthen life. Said to leave one feeling revitalized and

refreshed (Rubik, 2007, p. 219), the author of this paper concurs.

While qigong is recognized to have health benefits, only the last 25 years has

meditation been studied as a medical intervention in Western cultures (Freeman, 2004, p.

158). According to Freeman (2004) technically, meditation can be considered

concentrative or non-concentrative. Concentrative techniques limit stimuli input by

instructing the meditator to focus attention on a single unchanging or repetitive stimulus

(i.e., sound, breathing, focal point). If the meditator’s attention wanders, he or she is

directed to bring attention gently back to the focal object. Non-concentrative techniques

expand the meditator’s attention by including the observation in a non-judgmental way,

teaching the meditator to be mindful, also called mindfulness. The concept of

mindfulness is considered to be rooted in Zen or Buddhism (based on Vipassana, or

insight, meditation) (Speca, Carlson, Goodey, & Angen, 2000, p. 613), but may also be

considered a universal concept (Kabat-Zinn, 2002, p. 733). Kabat-Zinn describes

mindfulness as “the awareness that emerges by way of paying attention on purpose, in the

present moment…non-judgmentally.”


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According to Freeman (2004, p. 159), four forms of meditation have received

varying levels of attention from Western researchers: transcendental meditation (TM),

Herbert Benson’s respiratory one method (ROM), clinically standardized meditation

(CSM), and mindfulness meditation (MM), often studied in the form of mindfulness-

based stress reduction (MBSR), developed by Jon Kabat Zinn, Ph.D.

Description of Four Types of Meditation

Transcendental meditation (TM.) TM is a progressive relaxation technique and

philosophy that was brought to the West by Maharishi Mahesh Yogi and has been

described as a simple, natural, effortless means to establish inner quietness, uniquely

deep rest and expanded mental awareness. During practice, an individual sits comfortably

with eyes closed, repeating a mystical Sanskrit sound, “concentrates on nothing, and lets

his mind ‘drift’” (Morse, Martin, Furst, & Dubin, 1977). The meditator receives

personalized instruction, including a prescribed phrase, one of a select number used in

TM, to repeat, allowing the mind “to perceive thought at progressively earlier and more

satisfying steps in development, until the mind transcends the subtlest level of mental

activity and experiences the ‘least excited’ state of consciousness, ‘pure’ or

‘transcendental’ consciousness, a state of complete mental quiescence with maintained

awareness” (Mills & Farrow, 1981, p. 157).

Clinically standardized meditation (CSM). In CSM a practitioner selects a sound

from a list of standard sounds that is most appealing. No importance is placed on the

need for the mantra to match the individual’s state of consciousness. The goal of CSM

meditation is to gain health benefits—physical, psychological or both. The client is


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instructed to repeat the selected sound mentally without linking the sound to breathing

patterns or pacing the sound in any structured way (Freeman, 2004, p. 160).

Respiratory one method (ROM). According to the ROM, the meditator says the

word one or another phrase repeatedly while intentionally linking the word or phrase to

each exhalation. ROM uses two meditation objects—the chosen word or object and the

breath, and is therefore, considered more structured and to require more effort than CSM

(Freeman, 2004, p. 160). It could be argued, however, that providing such structure

makes the meditation process less difficult, since the mind is provided more aids to focus.

Mindfulness-based stress reduction (MBSR). Founded in 1979, the Stress

Reduction Clinic was the vehicle for delivering the outpatient, 8-week MBSR

intervention that was housed within and supported by the department of medicine and its

division of preventive and behavioral medicine at the University of Massachusetts

Medical School (Worcester, MA). Thus, from its origin, it existed within the medical

mainstream, and according to Kabat-Zinn (2002, p. 732), was in some way contributing

to the ongoing evolution of medicine. According to Kabat-Zinn, during the 20-plus years

of its application, the MBSR model has spread to more than 200 hospitals, medical

centers and clinics across North America, including British Columbia, Toronto and

Vancouver as well as the United Kingdom, Germany, Scandinavia, South Africa,

Argentina and Australia.

The MBSR intervention involves patients attending class for 2.5 hours once per

week for eight weeks, generally in groups of 20-35 patients per class. The group engages

in the various meditation practices assigned for homework on a daily basis, from among

sitting mindfulness meditation, body scan and progressive muscle relaxation, walking


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meditation, in addition to attending an all-day silent retreat during the sixth week of the

program (Kabat-Zinn, 2002, p. 732).

Qigong and Meditation: Mechanisms of Action

While qigong is considered energy medicine, some consider qigong and

meditation to belong together as mind-body approaches that elicit the relaxation response

(RR), a hypometabolic state that offsets the physiological effects caused by stress (Dusek,

Otu, Wohlhueter, Bhasin, Zerbini, et al., 2008, p. 1). The relaxation response has been

associated with reduced blood pressure, heart and respiration rate and favorable heart rate

oscillations and alterations in brain activity that are a constellation of responses that are

useful therapeutically to offset damaging effects of stress (Dusek et al., 2008, p. 1).

While the underlying mechanism has not been well-established, recent research provides

evidence that specific gene expression changes associated with the relaxation response

have been documented (Dusek et al., 2008, p. 1). Specific gene expression profiles

characteristic of long-term practitioners of qigong (Li, Ping, Garcia, Johnson, & Feng,

2005, p. 29) and short- and long-term practitioners of RR have been observed. Such gene

expression profiles may relate to long-term beneficial physiological effects (Dusek et al.,

2008, p. 3).

Research has shown that psychosocial stress is associated with system-wide

perturbations, including generally increased oxidative stress and inflammation (Dusek et

al., 2008, pp. 3-4). Chronic stress has been associated with accelerated aging at the

cellular level, decreased anti-oxidant capacity and increased vulnerability to a variety of

disease states. Stress-related changes in the gene expression profile have been

demonstrated by gene expression profiling in healthy subjects and in individuals


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suffering from stress (PTSD). Previous research has identified a pro-inflammatory

transcriptase factor as a potential link between stress and oxidative cellular activation,

part of the stress degradation process (Dusek et al., 2008, p. 5). The RR is proposed as a

means for systemic gene expression changes in molecular and biochemical pathways

involved in cellular metabolism, generating a milieu of changes in response to oxidative

stress and that, to some degree, serve to ameliorate the negative impact of stress (Dusek

et al., 2008, p. 6). Such findings are reported to be consistent with those found in a study

of long-term qigong practitioners (Li, et al., 2005). Dusek et al. (2008) observed such

gene expression profiles in long-term practitioners of RR and novices at the end of eight

weeks of RR training (p. 1). According to Li et al. (2005), qigong practice may regulate

immunity, metabolic rate, and cell death, possibly at the transcriptional level (p. 29).

Other explanations for the health effects of qigong have been described in relation

to the human biofield. The biofield is actually a weak electromagnetic field, hypothesized

to contain electromagnetic information (Rubik, 2002, p. 703). According to Rubik

(2002) it has been proposed that the mechanism of action for qigong and other energy

therapies is an enhancement, a type of up-regulation to restore harmony and balance of

the human biofield. Typically exerting gentle or small system-wide effects are

hypothesized as the means by which energy therapies assist in the regulation of health-

promoting homeodynamics of internal biochemical and physiological processes.

According to Rubik (2002) an approach to life based on biophysics recognizes

that living systems are self-organizing, dynamic, complex and non-linear systems.

According to this view, the human body is a series of nested systems within a system, in

which self-organization occurs through continuous flows of matter, energy and


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information as the basis for self-maintenance and renewal (Rubik, 2002, p. 705). Stimuli

that act to reiterate or partially realize the innate dynamics of the organism may

communicate information that serves to reinforce the dynamics of regularity and balance

(Rubik, 2002, p. 706). Qigong may act in this way as does acupuncture and homeopathy.

It appears that a large number of complementary and alternative medicine (CAM)

modalities exert such system-wide effects (Rubik, 2002, p. 706).

Measurement of energetic or biochemical activity may provide information

regarding the health of an individual, considered from a Traditional Chinese Medicine

(TCM) perspective. Various methods are used to measure such bioenergetic changes to

explain the mechanisms of action of qigong, including Gas Discharge Visualization

(GDV) photography, electrodermal measurements, changes in muscular activity (via

electromyography), biochemical activity measured by stress hormones, and various

neuro-monitoring tools (Rubik & Brooks, 2005, p. 246).


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Literature Review

Introduction

Based on a comparative review of the qigong and meditation literature, both

modalities may produce a wide range of positive health outcomes across diverse

populations, with more practice producing greater effects (Speca et al., 2003; Chan &

Woolacott, 2007; Lane, Seskevich, & Pieper, 2007).

The types of meditation most frequently appearing in the literature based on this

literature review appear to be transcendental meditation (TM) and mindfulness-based

stress reduction (MBSR). Eighteen meditation studies in total were reviewed, eight

which were based on MBSR, including one systematic review and one case study, while

six studies were TM-based, and four were more general in scope.

From a sampling of the literature, the qigong research appeared much more

varied, seemingly based on a wide variety of forms, including Biyun, Baduanjin, Falun

and others, including many that were not identified or described by the researchers. For

the purposes of this review, 14 qigong studies were chosen from a sampling of the

literature, including five based on systematic review or meta-analysis, two based on

surveys of qigong practitioners, two based on measurements related to mechanisms of

action, and one case report. Two studies of external qigong therapy (EQT), based on

healing techniques applied to the patient generally from a short distance, were also

included in the review.

Based on a review of the meditation research, meditation training produces a wide

range of healthful psychological and physiological effects: Meditation training reduced

stress and negative emotion in a large sample of healthy adults (Lane et al., 2007) and


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patients with psychologic, physiologic and psychosomatic illness (Majumdar et al.,

2007). More specifically, meditation reduced mood disturbance in cancer patients and

decreased psychological stress in Type II diabetics (Rosenszweig, Reibel, Greeson,

Edman, Jasser, et al., 2007). Meditation training is also associated with improved mental

focus (Chan & Woolacott, 2007), improved sleep quality or duration (Winbush, Gross, &

Kreitzer, 2007; Carlson et al., 2003), enhanced glycemic regulation in Type II diabetics

(Rosenszweig et al., 2007), improved immunity in early stage breast and prostate cancer

patients (Carlson et al., 2003). Based on large-scale review, one researcher suggests that

meditation can positively affect the experience of chronic illness (Bonadonna, 2003).

Meditation training also results in enhanced immunity and favorable changes in brain

function in apparently healthy subjects, with such brain changes generally indicating an

increased adaptive response to negative and/or stressful events (Davidson et al., 2003).

Meditation resulted in decreased distress associated with acute pain (Mills & Farrow,

1981), a reduction in required medication for a nine-year old patient with

gastroesophageal reflux symptoms (Ott, 2002) and was associated with improved

habituation to noxious stimuli (a loud tone) (Orme-Johnson, 1973).

Meditation also resulted in reduced psychological stress and enhanced functional

capacity in a pilot study of heart patients (Jayadevappa, Johnson, Bloom, Nidich, Desai,

et al., 2007) and has proven integral to the regression of heart disease as part of

comprehensive lifestyle changes (diet, stress reduction, smoking cessation and group

psychosocial support) (Ornish, Scherwitz, Billings, Gould, Merritt, et al., 1998).

Meditation reduced disease symptoms, measures of inflammation and psychological

stress in a pilot study of rheumatoid arthritis patients (unpublished study, Pradhan, 2005).


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Finally, meditation taught in the workplace resulted in positive outcomes at work and

beyond, including reduced stress, decreased anxiety and job tension, decreased fatigue,

cigarette and hard liquor use and enhanced job satisfaction, employee effectiveness and

improved work and personal relationships (Alexander, Swanson, Rainforth, Carlisle, &

Todd, et al., 1993).

Research on qigong similarly shows that the modality results in wide-ranging

positive psychologic and physiologic health effects: Qigong has proven to positively

affect a wide range of specific health outcomes, including bone health (Chen & Lee,

2006; Sancier, 1996), metabolic risk factors associated with Type II diabetes (Xin, Miller,

& Brown, 2007) hypertension (Guo, 2008; Sancier, 1996) and cancer (Sancier, 1996).

More specifically, qigong has resulted in improved treatment side effects and immune

indicators in cancer patients (Chen & Yeung, 2002) accelerated detoxification from

heroin (Li et al., 2002), and reduced medication requirements for hypertension and

asthma (Sancier, 1996). Survey data indicate that qigong has resulted in improved

symptoms associated with psychological and physical health relating to musculoskeletal,

gastrointestinal, circulatory, respiratory and urological problems (Lee, Hong, Lim, Kim,

Woo, et al., 2003). A survey conducted in Sweden showed that the main reasons for

continuing qigong are feelings of physical and mental well-being and to prevent or

recover from illness (Jouper et al., 2006).

While the qigong and meditation literature show that both modalities result in

improvements in psychological health and physical health, much of the meditation

literature focuses on the effects of meditation on stress reduction and negative mood,


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particularly MBSR, obviously designed to reduce stress. Several of the TM studies also

focus on mood and stress outcomes.

Review of the Meditation Literature

Most of the studies in the meditation literature measured changes in psychologic

effects, particularly stress and negative mood, and showed positive results associated

with training. Highlights are worth noting.

In one TM-type, brief meditation training study of 12 weeks (Lane et al., 2007),

200 healthy adults were enrolled (data analyzed, n=133) in a brief meditation training

study for the purpose of determining three objectives: to evaluate the potential changes in

measures of perceived stress and negative emotion after participants began to practice a

generic meditation technique (a simple mantra-based meditation technique); to determine

whether the frequency of meditation affected outcome during follow-up; and to test

whether an individual’s initial level of neuroticism could explain variability in outcome

following training. Subjects were instructed to practice the technique twice daily for 15-

20 minutes, customary to TM. Measurement instruments were the Profile of Mood States

(POMS), Perceived Stress Scale (PSS); State-Trait Anxiety Inventory (STAI), and Brief

Symptom Inventory (BSI). Neuroticism was measured by NEO Personality Inventory,

240 descriptive statements based on self-ratings, which reflect general tendency to

experience fear, sadness, embarrassment, anger, guilt, and disgust (Lane et al., 2007, p.

40).

The sample was heterogeneous, men and women 18 years of age or older, not on

psychiatric medications and not currently enrolled in other stress management programs.

Experimenters chose what they named “a non-sectarian meditation technique” designed


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to overcome what they perceive as potential religious-association barriers often attributed

to teaching meditation (since the two most common meditation programs, transcendental

meditation and mindfulness-based stress reduction are derived from traditional practices

of Asian religions). In this study, participants selected a sound, word, or brief phrase

(“mantra”) to be used as the focus of meditation, were instructed to have “eyes closed”

and to repeat mantra naturally, not linked to breath. The emphasis was placed on the

“effortless repetition of the mantra and recognition and control of intrusive thoughts.”

(Lane et al., 2007, p. 38).

Results indicated that subjects improved in all four outcome measures after

instruction, ranging from 14% (STAI) to 36% (BSI). Meditation training led to highly

significant reduction in all four measures of stress and negative emotion (Lane et al.,

2007, p. 41). The study showed that more frequent practice was associated with better

outcomes. Differences between “at least once a day” practice and “less than once a day”

were statistically significant in three of four outcome measures. The finding that more

frequent practice produces better outcomes is important to emphasize when teaching

meditation, particularly when patients are adopting the practice to improve health

outcomes.

Results (scores on neuroticism) showed that those most likely to experience

negative emotions may benefit most from the intervention. This study also showed that

lengthy instruction is not necessary for effective meditation training. Even brief training

in a simple non-sectarian meditation practice can be associated with improvements in

subjective stress and negative emotions in a general sample of adults interested in

learning mediation as a stress-reduction technique.


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All of the MBSR which measured changes in stress or mood showed positive

results associated with training (Rosenzweig et al., 2007; Majumdar et al., 2007;

Davidson et al., 2003; Carlson et al., 2003; Ott, 2002; Pradhan, 2002), while one MBSR

review focused on sleep quality (Winbush et al., 2007).

In contrast to the research by Lane and others (2007), the study sample (n=14,

five men and nine women) of the research by Rosenzweig and others (2007) consisted of

Type II diabetics, and the MBSR program was eight weeks. Similar to Lane et al. (2007),

meditation resulted in decreased psychological distress and improved glycemic

regulation, not associated with weight loss or exercise, medication, diet or exercise,

which remained unchanged throughout the study (Rosenzweig et al., 2007, p. 37).

Differences between pre- and post-measurements showed that symptoms of depression,

anxiety and general psychological distress were decreased 43%, 37% and 35%,

respectively.

Many of the meditation studies included patients with medical conditions. The

research by Majumdar and others (2007) was based on a German sample of 21 subjects

with chronic physical and psychologic or psychosomatic illnesses. The eight-week

training resulted in effective and lasting reductions in symptoms, especially in

psychologic distress, well-being and quality of life (Majumdar et al., 2002).

An experimental pre-test, post-test treatment design with three–month follow-up

was chosen by the researchers (Majumdar et al., 2002, p. 719). In addition to

measurements of psychological distress, momentary emotional well-being was

measured—with an instrument sensitive to short-term changes in general well-being and

overall health-related symptoms. General physical complaints were also measured.


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Sense of Coherence (SOC), linked to health because of its positive influence on coping

processes, was also measured. Quality of life (QOL) was also measured. Adherence was

high, as was characteristic in all of the MBSR studies in this literature review. According

to Majumdar et al. (2002), all 21 clients reported practicing regularly during the eight-

week intervention, an average of five times per week for 32 minutes. At follow-up, 17

participants (of 21) were still practicing (representing 81% of the total), 4.5 times per

week for 26 minutes.

Study results indicated that all major health dependent variables that were

elevated and recognized as clinically relevant symptoms at baseline were substantially

improved. Subjects reported a significant increase in emotional and general physical

well-being. Regarding physical complaints, participants reported a decrease on a scale

that predicts work absenteeism and consumption of painkillers and tranquilizers. At

follow-up, patients reported an overall decrease in psychologic distress and improved

QOL, which translated to better management of symptoms, including enhanced coping

(Majumdar et al., 2002, pp. 725-727). Findings also indicate that suffering was alleviated

either through symptom reduction or enhanced coping skills. Clients reported an

enhanced sense of their own responsibility and helpful behavioral modifications

concerning their disease. This finding may indicate that once integrated, mindfulness

may positively affect one’s capacity toward self-regulation and health-promoting

adaptive behaviors. Participants reported a high level of satisfaction with the MBSR

course, which was particularly pronounced among those with serious chronic diseases.

One such participant reported the successful transfer of the training to daily life: “I apply

the practice to my everyday life, and it is more helpful to me than medicine—


21

homeopathy, Valium, sleeping pills—or other therapies. It gives me a tool for coping

and enables me not merely ‘to endure’ but to find new niches and paths.” These findings

are astounding in that, not only do such clients find pain relief, they gain an enhanced

quality of life.

Other MBSR studies were conducted with patients who were managing diverse

medical conditions: heterogeneous cancers (Speca et al., 2000), early stage breast and

prostate cancer (Carlson et al., 2003), rheumatoid arthritis (Pradhan, 2008) and a patient

with gastroesophageal reflux (GER) symptoms (case study, Ott, 2002). All studies

reported significant decreases in the patients’ psychological stress. The early stage breast

and prostate cancer patients (Carlson et al., 2003) also showed significant improvements

in immunity (measured by increases in T-cells and IL-4 cytokines), overall QOL and

sleep quality. Pradhan’s (2005) unpublished pilot study showed a 46% decrease in

measures of inflammation and an 11% decrease in disease activity by six months. The

Ott (2002) case study of a nine year-old patient with presenting symptoms of epigastric

pain and persistent nausea showed that the mindfulness meditation resulted in significant

benefits. Patient outcomes included a decrease in medications, resolution of a related

sleep disorder as well as a decrease in GER symptoms. Although research by

Jayadevappa and others (2007) was based on TM instead of MBSR, six-months-post-

treatment measures indicated significant improvement not only in disease-specific health-

related quality of life, quality of well-being and perceived stress, but also in functional

capacity and fewer rehospitalizations of TM subjects compared to a control group (p. 72).

Other meditation studies focused on outcomes related to mental focus, pain,

autonomic stability and habituation to a noxious sound, and alterations in brain and


22

immune function. Results showed that meditation improves mental focus, with no

difference between concentrative meditation (focusing on a sound, thought or mantra)

and non-concentrative meditation (no focus, but attending to thoughts as they arise).

More time spent meditating each day was associated with enhanced mental focus, not

total years meditation training (Chan & Woolacott, 2007). It is particularly important for

novice and experienced meditators to recognize that meditation benefits may be most

related to current practice habits rather than years of meditation experience.


23

Other studies showed that TM improves autonomic stability and the rate of

habitutation to a noxious tone (Orme-Johnson, 1973) and reduces distress associated with

pain (Mills & Farrow, 1981).

Research by Orme-Johnson (1973), found that habituation to a noxious, loud tone

was better in 14 experienced TM meditators (ranging from an average of 15-24 months

twice daily, 15-20 minute sessions) than in non-meditating control subjects (p. 341). The

stress reaction to each tone as indicated by galvanic skin response (GSR) was measured.

Meditators made fewer multiple responses than non-meditators to a sound delivered at

irregular intervals (100 db, .5 sec duration, 3000 Hz.). Rapid GSR habituation and low

levels of spontaneous GSR are reported in the literature to be correlated with

physiological and behavioral characteristics associated with good mental health, (i.e.,

behavioral and autonomic stability, less motor impulsivity, stronger ego, outgoingness,

field independence, less susceptibility to a variety of stressors) (Orme-Johnson, 1973, p.

347). Furthermore, rapid habituation is characteristic of species higher on the

philogenetic scale (Orme-Johnson, 1973, p. 342). By three criteria of autonomic

stability, rate of habituation, multiple responses and spontaneous GSR, meditators were

more stabile than control subjects (Orme-Johnson, 1973, p. 348).

Another study measured TM’s effects on acute experimental pain (arm immersion

in a 10 degree C ice bath before and after meditating) in 15 advanced meditators (all

teachers, ranging from 3.5 to 12 years of TM experience) versus 15 controls (Mills &

Farrow, 1981). The findings are striking, with important implications for patients

suffering from chronic pain and distress associated with chronic or serious illness. The

meditators did not report decreased pain upon immersion in the ice bath before and after


24

meditating. Rather, they showed decreases in distress after a 20-minute period of

meditation even though the physiological parameters, heart rate and skin conductance,

were similar in both groups (Mills & Farrow, 1981, pp. 157-161).

TM’s capacity for reducing the distress component of the pain experience may

have significant clinical applications, as noted by Mills and Farrow (1981, p. 162). The

authors posit that the distress, anxiety and depression associated with pain can intensify

the original pain, thereby establishing a feedback loop in which the initial cause can be

obscured. According to Mills and Farrow, the situation is aggravated by neuroses.

Furthermore, in many cases, treatment of the distress associated with pain is the primary

goal of pain therapy (Mills & Farrow, 1981, p. 163).

This study, along with the previous studies, show that meditation may be very

powerful in its ability to provide relief—from anxiety, depression and even distress—and

to enhance quality of life in patients with cancer or heart disease, or a range of other

psychophysiologic problems.

Review of the Qigong Literature

In contrast to specific measurements of stress and mood, the qigong literature

seems to address broad-based changes to the whole organism, reflecting the holistic

approach to health characteristic of TCM, rather than biomedical’s compartmentalized,

reductionist approach (Rubik, 2005, p. 703).

Rather than prospective research, two separate studies measured the therapeutic

effects of qigong retrospectively, through surveys in Korea, which was based on ten years

of health data (Lee et al., 2003) and in Sweden, based on a survey of more than 200

practitioners of a common method of qigong training in Sweden, Biyun (Jouper et al.,


25

2006). Data from both surveys associated qigong with improvements in physical and

psychological health.

Based on 768 subjects’ health care memoranda, the Korean survey revealed that

the motivation for doing qigong was mostly to address health problems (81.5%). The

most improved symptoms were associated with psychological, musculoskeletal and

gastrointestinal problems. Almost 70% of subjects reported improvements in perceived

physical health and about 40% reported improvements in psychological health. Forty-one

percent reported that pain was reduced, while fatigue and insomnia were also reported to

be reduced (by 22% and 9% of participants, respectively). Wound healing was also

reported to be positively affected by qigong, manifested as reduced recovery time (by

84% of those surveyed) and reduced inflammation (66%). In addition, 59% of

respondents reported increased resistance to the common cold (Lee et al., 2003, p. 809).

The study authors report that the study is the first of its kind in Korea to determine

the therapeutic effects of qigong for many diseases. As such, this research seems

important for a number of reasons. One, the results show that qigong may be helpful as

an adjunct treatment for both physical and psychological health problems. Secondly,

therapeutic efficacy of qigong spans a wide range of medical symptoms treated

effectively, including gastrointestinal, circulatory, urological and respiratory.

Furthermore, the authors posit that considering their findings in the context of other

research, there appears to be sufficient evidence to indicate that qigong helps to relax the

mind, muscles, tendons, joints and inner organs of the body through exercises involving

physical movements, focused meditation, breathing and self-massage (Lee et al., 2003, p.

813).


26

Research by Jouper et al. (2006) is important for various reasons. One, it

highlights the health-promoting effects of qigong, but also points to the association

between concentration (on qi) and perceived health, and the importance of positive affect

derived from qigong practice, that the feelings of mental and physical well-being are

central to why they continue to practice qigong. The subjects were surveyed about their

practice, including level of training, reasons for beginning and continuing qigong, and

positive and negative health effects of their practice. On average, respondents were long-

term practitioners of the Biyun method. Participants described the Biyun method and

movements: “‘The concept is smart and systematically works over the whole body;’”

“‘movements are calm and soft.’” The Biyun method and movements are “‘simple to

learn and promote enhanced body awareness.’” Participants stressed the importance of

performing “‘the movements slowly and with a focused mind’” (p. 952). They averaged

five years of practice with 4.8 sessions per week (37 minutes per session), performed

with a deep level of concentration. All participants were engaged in other activities (such

as walking their dog, cycling to work, jogging, dancing, golf) an average of 4.2 days per

week, for an average of 49 minutes per day (Jouper et al., 2006, p. 953).

Results from this survey showed that the main reason for beginning qigong was

curiosity (48%). Other reasons included health (19%) or to recuperate from an illness

(24%). The main reasons for continuing qigong were feelings of physical and mental

well-being, and to prevent or recover from illness (Jouper et al., 2006, p. 954). Those

practicing with the highest degree of concentration (on qi) perceived their health to be the

best (Jouper et al., p. 953). Total exercise time and other physical activities had no

correlation with ratings of perceived best health. Those experiencing best health reported


27

experiencing a feeling of “nice calmness and relaxation or have a deep concentration on

qi, and feel a general wellness.” Other reported effects included being less stressed and

having more energy, and somatic benefits such as fewer infections, easier breathing and

gastrointestinal improvements (Jouper et al, p. 954). The good feelings derived from

qigong were described most frequently by the adjectives, “relaxed, calm and energized”

(Jouper et al., p. 955).

Beyond broad-based benefits, a review of the qigong research indicates that the

modality may be successful in improving diverse medical conditions, ranging from

reducing stroke risk in hypertensive patients, to improving heart function and

microcirculation, potentially increasing bone density, improving the health of cancer

patients and more (Sancier, 1996, pp. 40-43).

Qigong has also been proven effective in the detoxification of heroin addicts (Li

et al., 2002). The study showed that qigong practice accelerated the detoxification

process, reduced withdrawal symptoms and shortened recovery time. The study results

seem important, considering, as the authors pointed out: Substance abuse and dependence

are two of the most serious health problems in the world (Li et al., 2002, p. 6).

The heroin detoxification study design included comparison of three groups on

time to withdrawal (blood clearance of morphine) and rating of withdrawal symptoms.

The qigong treatment group did 2-2.5 hours per day qigong practice as a group and

accepted emitted qi or qi adjustment from a qigong master for 10 to 15 minutes per day.

A second treatment group received standard drug therapy (lofexidine HCl) administered

according to a 10-day gradual reduction method (to ease withdrawal), while a third group

received no treatment except basic care and medications to treat severe withdrawal


28

symptoms (Li et al., 2002, p. 1). The qigong form chosen was Pan Gu qigong, described

as easy to learn, and not requiring strong intention or meditation, or skillful breathing.

Results indicated that by the third day of treatment, 17 of 34 subjects (50%) in the

qigong group had no detectable morphine in their urine, whereas only six of 29 subjects

(23%) in the control group and two of 25 subjects (8%) tested negative for morphine (Li

et al., 2002, p. 5). The medication group had negative morphine tests by day nine, the

control group by day 11, whereas the qigong treatment group tested clear by day five.

Sleep was also improved in the qigong group during detoxification. The research shows

that qigong may be better than current methods used for heroin detoxification.

Chen and Yeung (2002) reviewed qigong therapy for cancer treatment spanning

20 years of the research literature in China. Their findings indicate that qigong therapy

may inhibit cancer growth. For the review, researchers used the Qigong Database by the

Qigong Institute (which collected over 1600 abstracts and publications from various

conference proceedings and publications) and the accessible publications in Chinese,

including some conference proceedings (Chen & Yeung, p. 532). Three criteria for

inclusion were, the research had to use systematic data collection; the research had to

involve specific cancer or carcinoma cells with quantifiable results; and the clinical

research had to include a baseline tumor description or some means of cancer

identification and compatible results (Chen & Yeung, p. 533).

The research review indicated that qigong exerts positive effects on immune

function in cancer patients. One study of patients with various cancers evidenced

changes in various immune indicators (Zhang et al., 1990 as cited in Chen & Yeung,

2002, p. 533). A separate study of patients in late stage of various cancers, stages III and


29

V, and currently undergoing treatment, also did qigong. Of the qigong group, 83%

regained strength, 63% improved appetite and 33% were free of diarrhea or irregular

defection while the rates for the control group were 10%, 10% and 6%, respectively. In

the same study, various immune markers also indicated enhanced immune function

associated with qigong (Sun & Zhao, 1988 as cited in Chen & Yeung, 2002, p. 534).

Results from a third study in which subjects did three months of qigong versus a control

of no exercise showed improvement in their DNA repair (Ye Ming et al., 1992 as cited in

Chen & Yeung, 2002, p. 534).

Results from an anecdotal pilot trial investigating the effects of external qigong

therapy (IQT) on chronic orofacial pain showed that the majority of patients found some

pain relief. The duration of the ten patients’ pain before treatment ranged from two years

to 35 years. Four met the criteria for myofacial face pain (MFP), four for MFP and

comorbid fibromyalgia. Seven of them met the criteria for phantom tooth pain.

Procedures included external qi emitted by a healer for five to ten minutes and before and

after outcome measures taken via visual analogue (VAS) pain scale and a mood scale

ranging from “best I could feel” to “worst I could feel.” All but one patient reported

decreased pain post treatment. Considering the duration of patients’ pain, all possible

interventions should be considered, particularly noninvasive measures, such as EQT

when feasible. Future research, however, should investigate the long-term effectiveness

of such treatments. Also, investigating the effects of qigong practice on myofacial pain

seems a worthy area for future research.

Research investigating the effects of qigong on diabetes shows mixed results.

Testing the effects of qigong walking on diabetic patients in a pilot study, the researchers


30

found that qigong walking exerted positive effects on serum glucose after lunch (Iwao,

Kajiyama, Mori, & Olgaki, 1999). The reductions were less than results obtained

through conventional walking; however the researchers note that for elderly and at-risk

patients with exercise limitations, qigong walking may be effective in reducing blood

glucose after a meal without significantly elevating heart rate (Iwao et al., 1999, p. 353).

Upon closer examination of the data, it seems important to determine whether such

modest reductions in blood glucose associated with qigong walking would be clinically

significant.

A qualitative review of literature regarding the role of qigong in the management

of diabetes shows qigong to have beneficial effects on some of the metabolic risk factors

for Type II diabetes, yet according to the researcher, methodologic limitations preclude

drawing firm conclusions based on the data (Xin et al., 2007). Of 69 studies, 11 met the

criteria for inclusion, showing statistically significant positive associations between

qigong participation and fasting two-hour oral glucose tolerance tests, blood glucose,

triglycerides and total cholesterol. Most of the studies were of short duration, involved

small samples and did not include a control group (Xin et al., p. 427). While most studies

showed consistent positive effects of qigong on fasting and two-hour blood-glucose

measures, only one study included a control group. Other limitations include lack of

detail regarding frequency of qigong participation, possible drug treatment effects

(variable or not reported). There is a clear need for well-designed studies, according to

Xin and others (2007, p. 433). Improved methodology will more clearly elucidate the

effects of qigong on Type II diabetes.


31

A study investigating the effects of qigong on bone health in middle-aged women

showed that 12 weeks of Baduanjin qigong was sufficient to maintain bone health. For

three days per week, the experimental group (n=44, mean age=45.7 with 70% post-

menopausal vs. n=43, mean age=44.6 and 81% post-menopausal for controls) were led

by an instructor in a form of qigong popular in China and characterized by its simple,

slow and relaxing actions. Matched controls did no exercise. Experimenters measured

interleukin-6 (IL-6), an index for bone loss, and bone mineral density by a DTX-200

DEXACARE osteometer pre- and post-intervention in all study participants. Results

showed significant differences between groups after 12 weeks in both IL-6 and bone

density: IL-6 increased in the control group, while it decreased in the qigong group; bone

density increased in the qigong group and decreased among controls. Proposed

mechanism of action is that qigong raises estrogen levels and exerts an inhibitory effect

on IL-6. While experimenters described the qigong program in detail, it would have been

helpful to know the duration of the exercise periods. Further research is necessary to

determine if other types of qigong would yield similar benefits on bone health and at

what specific threshold, or required exercise dose, produces such protective effects on

bone in middle-aged women. In addition, it would be interesting to determine if such

effects would be true for men.

What is the possible contribution of external qi gong therapy (EQT) on

fibromyalgia? Researchers investigated the effects of EQT on 10 patients with

fibromyalgia syndrome (FMS) (Chen, Hassett, Hou, Staller, & Lichtbroun, 2006, p.

851). The patients completed five to seven sessions of EQT over three weeks and once-

per-month treatments for three months with pre- and post-treatment assessments after


32

three weeks and three-months. Each treatment lasted approximately 40 minutes.

Treatment with EQT resulted in complete recovery for two FMS patients. Results also

showed that one-month post-treatment, scores on some key pain inventories were

improved, as were depression scores and other symptoms, such as gastrointestinal

complaints, fatigue and cognitive “fogginess” (Chen et al., 2006, p. 854). At three

months, changes were more positively affected in all measures except for one

measurement of pain and sleep scores, which were not improved. Future research would

be necessary to determine the application of such results to other healers. For example,

are certain relationships between healer and patient required to produce positive results or

are the results most highly related to competency with a specific healing technique?

More research is necessary to answer these and other related questions so that

requirements for healing outcomes with EQT can be better determined.

The literature indicates that qigong practice benefits hypertension. A meta-

analysis of the effect of qigong on clinical hypertension revealed that self-practiced

qigong for less than one year is better in decreasing blood pressure in patients with

essential hypertension than in no-treatment controls, but is not superior to that in active

controls (those taking blood pressure medications) or those engaged in conventional

exercise (Guo, 2008). The meta-analysis was based on nine studies which met the

criteria for review: randomized, controlled, clinical trials, which included a total of 908

subjects. According to Guo, some studies found that practice for longer than one year

may show blood-pressure-controlling effects similar to drug therapy (p. 33). Guo also

reported that other evidence in the hypertension-qigong literature shows that the type of

qigong most effective for controlling hypertension may be the qigong developed by


33

researchers at the Shanghai Hypertension Institute (Wang et al., 1994 as cited in Guo,

2008, p. 35).

Another study based on meta-analysis showed that qigong also appears to exert

therapeutic benefits to patients undergoing treatment for hypertension, respiratory disease

and cancer (Sancier, 1996). Considered together, the studies indicate that practicing

qigong exercise may favorably affect many functions in the body, permit reduction of

drug dosage for health maintenance and provide greater benefits than drug therapy alone.

For hypertensive patients, combining qigong practice with drug therapy resulted in

reduced incidence of stroke and mortality, and reduced dosage of drugs required for

blood pressure maintenance. For asthma patients, combination therapy permitted

reductions in drug dosage, the need for sick leave, duration of hospitalizations and costs

of therapy. For cancer patients, the combination therapy reduced cancer side effects

(Sancier, 1996, p. 383).

Finally, various studies are designed to monitor changes in body energy (qi)

associated with qigong, through such methods as electrodermal measurements (Sancier et

al., 2003) Gas Discharge Visualization (GDV) and others (Rubik & Brooks, 2005, p.

246).

Results of a two-day qigong workshop indicated that electrodermal measurements

of the 29 subjects were significantly more balanced as a result of participation in the

workshop. Electrodermal measurements are taken at various points of the body to

determine overall qi energy balance, with smaller deviations associated with better

balance (Sancier, 2003, pp. 236-240).


34

A study by Rubik and Brooks (2005) measuring emitted energy via Gas

Discharge Visualization (GDV) camera pre- and post-qigong in 16 subjects resulted in

increased total density of light emitted from their fingertips immediately after qigong.

Subjects were a mixed sample of nine who were relatively well, and seven who had

diverse chronic illnesses. Review of photo results of light around the subjects’ fingers

showed the outcome measures, circles of light, to be more uniformly dense post qigong.

According to Rubik and Brooks (2005), more uniform density may indicate associated

improved energy flow and distribution in the acupuncture meridians, six of which end in

the fingertips. Proposed increase in symmetry between right and left hands post-qigong

was not confirmed and actually decreased. Such changes in symmetry may be related to

differences in function of right and left sides according to TCM, with the left side relating

to yin principles of energy and the right, yang. Therefore, bilateral uniformity in the

emitted energy field may not be an appropriate investigative parameter according to TCM

(Rubik & Brooks, 2005, pp. 249-250). Fractal dimension, ratio of the lengths of the

image glow, increased post-qigong in the chronically ill patients but decreased in those

reporting good health. The varying effects between the chronically ill in contrast to the

relatively well may indicate the lack of generalisability of effects in a diverse population.

According to TCM, when doing qigong, qi may move in the body precisely where

it is needed, providing health benefits specific to a subject’s needs (Rubik & Brooks,

2005, p. 25). Thus, observed increases post qigong in fractal dimension among the

chronically ill and decreases in the relatively well may correspond to individualized

healing effects in two populations with diverse healing needs. As observed by the review

of the qigong literature, TCM principles of healing, that qi goes where it is needed, may


35

explain the beneficial effects of qigong experienced by diverse populations in varying

states of health with a myriad of health needs.

Conclusion

In conclusion, a review of the qigong and meditation literature indicates that both

modalities exert powerful positive health effects on a wide range of health conditions,

ranging from hypertension to diabetes, asthma, heart disease, heterogeneous cancers and

more. On the basis of this very brief review of the literature, it is clear that both

modalities are particularly effective for promoting psychological health and quality of

life, and decreasing psychological stress in patients with diverse chronic illness. Qigong,

unique from meditation, may result in more individualized outcomes, evidenced by

different effects in the chronically ill versus the relatively healthy, yet perhaps, in synch

with the patient’s particular needs.

Considering the vast numbers of people who suffer from chronic illness and

chronic pain and the health-promoting effects of meditation and qigong on a wide range

of health conditions, it seems that meditation and qigong offer powerful medicine for the

21st century. Teaching both modalities to diverse populations as both a preventive and

first-line treatment for health and well-being seems imperative.

It is most fitting to convey the value and importance of these modalities according

to a patient’s life that has been changed by the use of meditation and data from a recent

trial on medical qigong:

Nine-year-old Victoria had been referred for clinical intervention using

mindfulness meditation based on persistent nausea and epigastric pain caused by GER.

Victoria was prescribed medications, which offered little relief for her nausea and


36

vomiting, and she was experiencing anxiety about her condition that was manifested in

sleep disturbance. For those who thought she might be too young to learn the techniques,

she affirmed that she thought she could do it. She did. In many ways, she healed

physically and psychologically.

Mindfulness played an important role for Victoria’s pain and symptom

management. While learning the techniques, she said that ten minutes sometimes felt too

long and sometimes not long enough. As a result of her practice, Victoria reported

feeling “‘more calm inside.’” Victoria went on to learn other related techniques,

including the body scan, which helped her to make the connection between her nervous,

jumpy feelings and her GER. With continued practice, not only did she become more

aware, she experienced a decrease in symptoms and a decrease in medications, and her

sleep problems resolved. Most importantly, it seems her nine year-old life normalized.

The treatment had a positive effect on her life, her self-esteem. She became a partner in

her self-care early on.

Regardless of age and medical condition, the mind-body therapies of meditation

and qigong have a role to play in supporting the healing of patients. The invaluable

potential contribution of qigong to medicine is evident from yet another qigong study on

cancer patients, a pilot study reported in the Chinese literature (Oh, Butow, Mullan, &

Clarke, 2008). As a result of participation in medical qigong, the cancer patients

experienced a decrease in symptoms, a decrease in an associated inflammation biomarker

and an increased quality of life. As various experts posit, providing relief to patients in

distress and enhancing the quality of their lives may be the most important clinical


37

outcome for many patients with persistent distressing symptoms. Medicine must provide

care. Medicine must provide hope.

As Victoria has shown, no age is too young and as other research has shown, no

condition is outside the realm of possibility for the usefulness of these modalities.

Mediation and qigong, individually and together, offer proven clinical effectiveness and

most importantly, perhaps offer hope where there may be little—in the face of

unrelenting pain and distress.


38

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Appendix: Transcripts of Practitioner Interviews

The transcripts of the two practitioner interviews are provided below. The

meditation practitioner experienced significant health benefits associated with her

practice. Her experience suggests that meditation may prove very beneficial to someone

with a very complex, and difficult-to-treat medical condition, IBS. The benefits she

experiences are what continually draw her to the practice. As the practitioner rhetorically

asks, “Why do I continue? Beats me - it is so boring!” Then, she answers: “):Actually,

with Zazen, the results aren't an instant relaxation like I found with yogic meditation. But

I am finding that the results are more cumulative and ultimately changing me and the way

I react to situations in the world. I am less apt to rush to judgment or to become attached

to a certain outcome… I CRAVE meditation at times. It is hard to describe what is

happening with a regular meditation practice…All I know is that ‘something’ is

happening and that something is good. Oh, and another thing - my IBS rarely rears its

ugly head any longer!”

The qigong practitioner is relatively new to the practice. An interview with a

more experienced practitioner was quite short and lacked interest. (For example, she said

that “she is calmer.”) The second qigong practitioner, whose interview follows, relayed a

story of greater interest. Also, much of her story actually mirrors my personal experience

of the practice as well. While I am also a novice, I, too feel changed and very committed

to qigong.

Since beginning my practice in early November, 2008, similar to the qigong

practitioners in the Swedish survey, I feel “calm, relaxed and energized” after doing

qigong. I rotate among various types of Dayan qigong and do some form of qigong at


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least five to six days per week for about 20 minutes. In addition, I meditate for 15

minutes, which seems to bring whole body calm and refreshed feeling—like having a

shower. As a result of both practices, I notice the ability to be more present and calm.

Prior to the practice, I was calm but feel calmer and more centered now, particularly in

the midst of closing out a semester. The practices are particularly helpful when waking

up at night. Rather than thinking through papers or upcoming projects, I am better able to

go back to sleep quickly by imaging a blank wall and relaxing into my breathing, while at

the same time realizing, there is nothing else I need to be doing right now but sleeping. It

actually is working very well.

The qigong in particular seems to balance my energy. My favorite is Wild Goose

Qigong VI, patting the meridians. My body seems to awaken. The more I do the qigong,

the more I sense qi during the practice and the better able I am to sustain such soothing

feelings afterwards.

Meditation Practitioner Transcript I started meditating on a consistent basis in 1994. I took a trip to Mexico after

law school and came back with a nasty intestinal bug. Because I was studying for the bar

and had an abnormal amount of stress, it seems that bug triggered very severe IBS (which

I struggled with for years and only within the last 4-5 years is it almost completely under

control). My doctor at the time suggested a meditation and yoga class offered by the

University of Wisconsin Hospital Heart Medicine Dept. It was very simple meditation

- lying down and listening to a tape that walked me through tensing and then relaxing

every part of my body until I was laying still with my eyes closed (inevitably I would fall

asleep!). This quickly led to a more vigorous yoga practice (especially when I moved to


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LA in 1996) which went hand in hand with yogic meditation. For the most part this

entailed sitting cross-legged in a dark room with a candle lit and my eyes closed. I would

focus on my breathing, often doing different pranayama techniques. I toyed with

chanting or thinking my mantra (given to me by Amma) to prayer beads, but this type of

meditation never really stuck. I practiced yogic meditation until about five years ago

when my yogic practice led me to finally surrender myself to Zen Buddhism (something I

had been drawn to and explored here and there my entire life but, perhaps because of the

fear of the view of Buddhism through the eyes of my Midwest friends and family, I never

let myself commit to it). Anyway, through a fascinating and very cool series of events (I

won't bore you with them here since this isn't the subject of this e-mail, but suffice it to

say that it really is true that when the student is ready the teacher appears - he pretty

much landed in my lap) I finally found my way "home" to Zen Buddhism (Soto sect).

Now, my meditation practice is Zazen, which was pretty trippy to get used to. Basically

you sit on your meditation cushion in lotus, half-lotus or whatever position is

comfortable, with the room brightly lit, facing the wall, eyes open and focused, gazing at

the wall at about a 45 degree angle down in front of you. You don't focus on anything -

no mantras, no breathing, no third eye gazing (I miss that, but I realize the bright swirling

colors in my third eye are basically just mind games that are easy to get attached to), and

instead just watch the thoughts come and go. It is nice when there are no thoughts, but

the mind is chatty so the real lesson to learn is that those thoughts are always there, but

you need to learn to separate yourself from them. They aren't me. I don't meditate nearly

enough. Ideally it would be 30 minutes twice a day. But sometimes I only manage 10


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minutes in the morning, plus my Saturday Zen class (30 minutes Zazen, 10 minutes

walking meditation, 30 minutes Zazen....so a bit over an hour total on Saturdays).

Why do I continue? Beats me - it is so boring! :) Actually, with Zazen, the

results aren't an instant relaxation like I found with yogic meditation. But I am finding

that the results are more cumulative and ultimately changing me and the way I react to

situations in the world. I am less apt to rush to judgment or to become attached to a

certain outcome. I think before I speak (not all the time, but I am better!). I CRAVE

meditation at times. It is hard to describe what is happening with a regular meditation

practice because I am definitely not evolved or advanced in my practice to the point

where I can describe it. All I know is that ‘something’ is happening and that something is

good. Oh, and another thing - my IBS rarely rears its ugly head any longer!

Qigong Practitioner InterviewTranscript

Professionally, I work in the area of integrative health and well-being. Personally,

I walk my talk. Yet, only recently have I committed a daily practice to a mindbody

activity that my company, Shape Your Life, Inc., conducts through its Destination Resort

division. At the invitation of a dear friend, I attended a weekend qigong workshop a

couple of months ago, and it changed my life.

During the weekend workshop a question repeatedly kept looping through my

mind: Why am I not practicing qigong on a daily basis? I mean, come on, I’m a former

competitive triathlete and marathoner, and I continue to run six-plus miles every day. I

strength train, walk, enjoy yoga, stretching and as much movement as I’m able to fit into

my schedule. So, at the end of that eight-hour workshop conducted by a Chinese

physician and qigong master, I said a silent prayer and made a commitment to practice


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qigong every day. And, I’m thrilled to report that I’ve adhered to my commitment every

day since that workshop. I’ve also experienced changes, something that shouldn’t be so

surprising to me. After all, in my line of work, I make these types of recommendations

and write programs for clients all the time!

As a result of following my own recommendation, I’m pleased to report that I

enjoy mental, emotional, physical and spiritual enlightenment on many different levels.

I’ve always thought of myself as a spiritual being, but qigong (specifically, Wild Goose

Qigong) has helped heighten my sense of spiritual vitality and from a physical standpoint,

it has amazingly balanced my energies in ways that, well, an example will provide more

clarity: Each evening I engage in a few minutes of inversions, mostly handstands, and

sometimes I go into a headstand. Having experienced severe vertigo many years ago, I

like to include this every day to help improve my balance, which suffered quite a bit

since the vertigo—often leaving me feeling a bit “off kilter.” What is now quite clear

after daily sessions of only 15 minutes of qigong is that I don’t feel “off” much at all.

Now I can go more easily into my handstand and can maintain that inversion for three

solid minutes—something that I had difficulty maintaining for even one minute pre-

qigong. Qigong has also helped “cast away” any stiff or achy feelings in my knees (from

running), neck and shoulders (from strength training). Regarding my mental and

emotional balance: I feel more grateful for any challenges that I experience both

professionally and personally. As Rumi wrote, ‘You can’t go back to sleep.’ Similarly, I

cannot ignore the change that the daily practice of qigong has brought to my life,

awakening my senses to an energy surge filled with balance that I’ve come to engage,

embrace, and enjoy...

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