Across the globe, qigong (chi-gong) is many things to many people. The Chinese government has officially recorded over 3,000 different styles of what has become a form of religion for a nation craving some form of cultural, philosophical, and national identity. This book is significant because it is the first critical evaluation of qigong printed in English by Chinese scientists, who attempt to separate what they euphemistically call the “real” qigong from the sensationalism that has grown up around the ancient idea of qi.

The current popular view holds that Traditional Chinese Medicine (TCM) is a “natural” alternative to the “harmful side effects” of scientific medicine. Although the fusion of the two words qi and gong never appeared in print before the mid-1950s, the recently coined qigong term now appears prominently in TCM. After initially being attracted to qigong as a way of restoring health and well being, students may also be drawn toward promises that qigong can unleash latent psychic ability, claims that the authors firmly reject. Members of the China Association of Science and Technology (CAST) have investigated such claims for many years.

Originally published in China for Chinese readers, the book has just recently been made available in English. More work on the translation and some professional editing would be welcomed, however. For example, many misleading statements are made that suggest the authors really believe in qigong “energy.” They remark about the wonderful cultural treasure that has benefited all of humanity. Some statements are even made to the effect that qigong has been proven scientifically!

The translator frequently neglects to indicate that a statement is a claim, not a fact and it isn't until sometimes several chapters later that we learn that the statements were only that: unsubstantiated and sometimes bogus claims. The authors gradually explain that the “experiments” were found to be seriously flawed and the resulting “proof” invalid. In the end, all that remains of what they describe as such an important contribution to the world boils down to nothing more than stretching, relaxation, and faith healing. This is what they vigilantly refer to as the “real” qigong. There may be political and cultural reasons for such diplomatic semantics.

Campaigns and regulations were imposed in China during the mid-1980s that discouraged the spread of rampant con-artistry, in which qigong masters were seriously bilking the public and in some cases dispensing poisonous medicine that led to a number of deaths. Now if you wish to register as a qigong organization, you must first file a petition with the Qigong Science Institute of China. They must then gain approval from the Chinese Science Association, which is under the jurisdiction of the Science Commission of the City of Beijing. This bureaucracy was intended to guard against "non-scientific” and “superstitious” groups, but the distinction seems to be based more on how well the advocates are able to bribe (establish “relationships” with) officials, rather than on any real scientific criteria. It is ironic that when CAST was formed, it had to do so as a branch of an official qigong organization. The only way for them to organize was as a team investigating what they call "false” qigong, with the implication that they are acting as guardians of the “genuine” qigong.

Just as former President Deng Xiaoping labeled his capitalist reforms “socialism with Chinese characteristics,” so the authors must adhere to the “true qigong” oxymoron. Perhaps it would be just too shocking to officially declare that the emperor has no clothes. Meanwhile, Yu Li (known in China as Sima Nan) has for several years offered a large cash prize to anyone who can demonstrate “real” qigong without cheating.

Examples of deception by some of the most popular qigong masters (referred to as qigongists) are examined, including Yan Xin, who now enjoys great popularity in the US. Yan became a TCM doctor in 1982, but two years later “his medical license was revoked due to his odd superstitious practices. Then Yan hunted for work elsewhere and became a quack doctor.” Some of Yan’s high-profile failures are documented, as are those of other “qigong gods.”

The final chapter is a report by Beijing Medical University psychiatrist Zhang Tongling on the effects of qigong-induced psychosis (zuohuo rumo). Delusions, hallucinations, and psychosis can result when people (especially those who are highly susceptible to suggestion) become obsessed with practicing qigong, a condition frequently encouraged by their masters. She says that selecting an "improper method” and practicing it for too long can result in the symptoms that she has specialized in treating for over twenty years. But what is the “right” method, one might ask? Well, what it finally comes down to again is just simple, uncomplicated relaxation. But in China rujing, not qigong, is the term used to describe relaxation meditation aimed at clearing the mind and thinking of nothing. Though the authors point out the great difficulties involved in defining qigong, they state that qigong stresses intense concentration on complex imagery, supplied from books, audiotapes, or from the master. This is what they say separates qigong from other activities. Dr. Zhang’s recommendations appear to be a polite way of saying that the only “correct” way to practice qigong is to choose some other activity (like rujing or tai chi) and call it a form of qigong.

Tennis anyone?

When the American Physical Society held its meeting in Minneapolis March 20-24, 5,000 physicists presented the latest findings in areas like condensed matter physics, materials sciences, chemical physics, biological physics, fluid dynamics, polymer physics, and applied physics. The newsroom was abuzz about a chemist’s report of his incredible DNA nanotechnology devices and news of other nanotechnology advancements in the self-assembly of periodic matter.

But there was something even a little more unusual at this APS meeting. A CSICOP panel presented a special session on the problems of pseudoscience, titled “The Skeptical Inquirer on the New Paranatural Paradigm.” The interest was so great the session had to be moved to the convention center’s 700-seat ballroom.

CSICOP founder and chairman Paul Kurtz, professor emeritus of philosophy at the State University of New York at Buffalo, opened the session, addressing what he calls the emerging “paranatural paradigm.” This encompasses such ideas as beliefs in God, ghosts, angels and the design theory of “creation science"-none of which are a part of the natural world. But protagonists insist they have proof to substantiate their claims, so in response, Kurtz outlined how such life-after-death questions and “evidence” have been scrutinized for for more than 150 years-with no positive results. Beginning with the Fox sisters in 1848, all kinds of reports of apparitions, ghosts, rapping noises, table turnings, teleportation, levitation, and the summoning up of the dead at sŽances have been firmly laid to rest. All of these hoaxes were found to be nothing more remarkable or mysterious than the tapping of toe joints, feet, knees and other silly tricks.

In recent decades there has been a revival of interest in survival after death with reports of “channelers” (a new name for mediums) such as James Van Praagh, John Edwards, and Sylvia Browne who claim to communicate directly with the deceased. The mass media are saturated with uncritical psychic presentations, which have fueled a new revival of religion and spiritualism. Kurtz said independent corroboration is sorely lacking and all that remains are the eyewitness accounts, which have proven to be highly unreliable.

Science is advancing at an astonishing rate and yet much of the general populace, it appears, still chooses to abandon the natural in favor of the supernatural. Some of the terminology of the spiritualists has changed to satisfy current tastes, but the products remain the same. All of them, said Kurtz, seek to exploit the strong psychological denial that can often accompany the loss of a loved one.

Kurtz also reviewed recent claims made on behalf of near-death research. He said it was highly questionable that resuscitated patients meet discarnate persons on the other side. What is being described is the dying process; here naturalistic psychological and physiological causes more parsimoniously fit the data. Concluded Kurtz: “As far as we know, the death of the body entails the death of physiological functions, consciousness, and the personality, and there is no reason to believe that ghosts hover and communicate with us. I realize that this flies in the face of what the preponderance of humans wish to believe, but science should deal as best it can with what is the case, not with what we would like it to be.”

CSICOP’s veteran investigator Joe Nickell, sporting an alien patterned necktie, took the audience on a whirlwind joyride through the history of UFOlogy. He gave a quick run-down of “flying saucer” mythology, and he showed a frame from the infamous ”Alien Autopsy” film-introducing the fine specimen on the operating table as hailing “from the planet Latex.” Among other discrepancies in the film, a sign on the wall in the background dated from the 1960s (the film was supposedly made in 1947). From there he discussed claims of people who say they have had contact with or been abducted by aliens.

As crazy as such stories might seem, Nickell said few alien abduction reports appear to be hoaxes. Most seem instead to come from “sincere, sane individuals.” But after a pause he added that “not one has been authenticated, though” and he referred to paranormal explanations as “arguing from ignorance,” where the lack of an explanation gives rise to the need to invent one.

The incubus and the succubus were ancient Greek demons that used their evil powers to suck the life from people while they slept. These demons may well have been the precursors to today’s groping space aliens who are also reported to enjoy sneaking into our bedrooms at night. Past experience shows that some of these claims can in fact be the result of sleep-related phenomena (notably "waking dreams") and other psychological factors.

“As is typical of other mythologies, the alien myth involves supernormal beings that may interact with humans, and it purports to explain the workings of the universe and humanity’s place within it,” Nickell said. He ended with a reminder that these beliefs can be taken to a frightening level of absurdity, as seen in the Heaven’s Gate mass suicide. But he cautioned that strange reports should not be dismissed out of hand. “They should be examined.”

The old battle of science versus creationism still plagues the nation’s public schools. Eugenie C. Scott, Executive Director of the National Center for Science Education, identifies the latest antievolution movement to emerge: Intelligent Design Creationism (IDC). IDC is another version of William Paley’s 1801 “Argument from Design,” which would have us believe that the unique structure and complexity of nature could never have been possible simply by “chance” (a major misunderstanding of the process of evolution). Offering examples from cell biology and biochemistry, they insist that the universe must have an all-powerful designer.

Traditional antievolutionists such as the “Young Earth Creationists” (YECs) hold to a literal interpretation of the Bible: that the universe (including living things) was created in its present form and has not changed much since the “creation” that was written about in the Bible. To them, Earth is no more than 10,000 years old.

Unlike their YEC predecessors, the updated IDC’s most prominent advocates are academics associated with secular universities, such as lawyer Phillip Johnson of UC-Berkeley and biochemist Michael Behe of Lehigh University. The novelty seems to be that academic credentials and respectable titles are used in an attempt to proselytize with greater authority.

“Like the YECs, the IDCs stress alleged 'weaknesses’ in evolution more than positive evidence for their position and they propose that supernatural explanations substitute for and be labeled as science,” said Scott. Although the most prominent IDCs are based at secular universities, she said they produce little in the way of refereed academic articles, though great quantities of popular materials are disseminated informally. IDC books have made their way into science, philosophy of science, and other nonscience courses where students may be confused and misled into thinking that evolution is only another form of belief.

Scott said the main problem for the IDC’s is their failure to grasp the significance of selection in evolution. She advised that creationists wishing to claim any genuine scientific validation must first establish some way to test the predictions of creationism, and to do so by following the rules of science.

Physicist Victor J. Stenger is a well-published author on subjects relevant to the APS session (Physics and Psychics, The Unconscious Quantum). Long a professor of physics at University of Hawaii, Stenger concluded the session with an appropriate topic: Paraphysics: Physics Misused and Misinterpreted. Many physicists in the audience were eagerly waiting to hear one of their own address this issue.

Stenger showed examples of how quantum mechanics is often misinterpreted as implying the reality of extrasensory perception on the cosmic scale. Proponents of alternative medicine, for example, use the terms “energy” and “quantum” to suggest a scientific basis for “energy therapies” and mind-over-matter healing. Bio-energy field therapies such as therapeutic touch, acupuncture, and qigong are often justified with twisted arguments from quantum physics. In truth, he noted, there is no support for the notion that some “vital force,” or other form of energy exists separate from matter. Stenger said these ancient beliefs had long been disproved, stressing that in modern physics, matter and energy are the same thing and therefore could never connect everything in the universe instantaneously. Quantum fields do not represent a continuous medium, or “ether.” And no fields of any kind exist in theory or reality without particles, so continuous fields cannot exist.

“Mind and consciousness are not independent of matter. The brain is wired to the body, not to other bodies,” he said. Stenger had the audience chuckling several times, as he briefly touched on some of the wackier attempts to misuse physics by such people as Deepak Chopra, Joan Stafantos, and physicist Paul Davies. One member of the audience complained that it is impossible to totally disprove the energy field theory. Perhaps it is there, he said, but we have not yet been able to detect it. Stenger reminded him that an extraordinary burden of proof falls on those who advance any claim that implies the overthrow of well-established scientific principles.

As the conference adjourned, one question remained: How can skeptics and scientists work to improve the image of science for the general public? American Institute of Physics press coordinator Phillip Schewe said that skeptical inquiry can sometimes be too heavy-handed, resulting in a backlash of sympathy for psychics and pseudoscientists. But APS director of public affairs Robert Park, himself an active investigator of pseudoscience (his book Voodoo Science is reviewed in this issue), had this to say on the matter: “I try always to avoid ridicule of nonscientists who are taken in by pseudoscientists. I see the much greater problem as scientists who are too timid or too busy to explain to the public that they are being misled. When the public is fooled, I blame us. But as for the pseudoscientists themselves, I see no reason at all to spare their feelings.”

But some argue that certain pseudoscientists genuinely believe in what they are doing and are not intentionally committing fraud. What harm is there in humoring them? Park disagrees for this reason: “Pseudoscience after all is not merely bad science. It is an attempt to hijack the symbols and language of science for values that are not our values.” Park’s direct approach has resulted in the thorough debunking of such things as “Vitamin O” and “free energy.”

The excitement of scientific discovery-like that found at this APS convention-must become more accessible to non-scientists. Participants repeatedly called for requiring technical writing courses for all graduate science students, and for more serious attention to the presentation of refereed articles. If scientists have trouble packaging information aimed at their peers, how can the public ever be expected to muddle through it? The University of Maryland is currently instituting a program of Science Communication for science graduate students. Lui Lam, professor of physics at San Jose State University, suggested the integration of popular science books into non-major physics courses to make the learning process more interesting and thus, sustainable for them. Several attendees praised Carl Sagan as a rare example of how the wonders of nature really can be presented in such a way as to compete successfully with the occult.

The findings of the CSICOP panel strongly indicate that, until further notice, there simply is no plausible evidence of extraterrestrial visitors, or of ghosts who intervene in our affairs, or of gods who might have designed the universe. The new cast of wizards and shamans have merely relabeled the previous, tired old routines: mediums are now called “channelers"; the incubus is now a highly intelligent alien with mystifying technology; preachers now wish to be called scientists; and the bio-energetic force field has replaced the ether of Vitalism. But, amidst all of the charlatans and the persistent media hype that is lavished upon them, we may all reasonably rest assured that the same fundamental laws of physics still apply-to everyone.

Related Information

• Paul Kurtz’s home page
• Victor Stenger’s home page

refers here to method, or skill. It is the same gong that is used in gongfu (kung fu) and the now-popular falungong. Hammagong is a martial arts method that involves squatting and hopping about like a toad (hamma)! The appearance of the words qi and gong combined together first in 1955, when a therapist at the Hebei Department of Health and Sanitation named Liu Guizhen established a rest clinic for central government officials in Beijing, many of whom were too tired and weak for physical exercise. Liu published an influential qigong treatise in 1957: Qigong Practices.

Although the term qigong is a relatively new invention, the idea of qi as the basis for the Chinese concept of health comes from ancient times-long before the advent of modern science. The earliest known record of the term qi occurs in the book Liji, prior to the Spring and Autumn period, between three and four thousand years ago. At that time there was no modern physiology or biochemistry, nor was there understanding about nutrition or the healing mechanisms of the body. The existence of cells, blood circulation, neurology and hormones were also unknown. Because dissection of the human body was culturally discouraged, very little anatomical information was available. The only opportunity for anatomy lessons came after battles (or executions, where beheading was the preferred method).

Professor Yuan Zhong of Beijing Union Medical University, a member of the Chinese Academy of Medical Sciences, is a specialist in Chinese medical history focusing on medical philosophy. He explains that after the fall of the ax, blood quickly leaves the body and ancient observers assumed that this liquid came from the body cavity, not from the curious, seemingly empty tubes that they later were able to see after the blood had drained away. We now know that these other vessels are the carotid arteries and jugular veins, which transport blood. Ancient observers guessed that because these tubes appeared empty and deflated, that some form of air or special gas must inflate them, hence the name qi (air). They believed that our bodies were inflated and nourished by this special air and that the arteries and veins were simply part of the respiratory system. According to the ancient medical text Ling Shu Jing Shui, this is where the idea of qi began. Pulse diagnosis appeared in China during the early Warring States period (about 2,500 years ago). At that time, doctors believed that what they were feeling were pulses of air (qi), not blood. Later, when closer observations revealed residual blood inside veins (trapped there by the bicuspid valves), the theory of qi was modified to state that veins carried blood and arteries carried air. As early as the late Ming Dynasty (1368-1644) the famous anatomist Wang Qingren held to the mistaken belief that arteries carried air, not blood. Prior to the time of Wang Qingren, dissection was never done. To his credit, Wang lobbied strongly for less stringent regulations against dissection, saying that healing without knowledge of internal organs was “like a blind man walking in the dark.”

As in most major religions, the “breath of life” concept and air hold a special significance. When a person stops breathing, they die. If respiration is difficult, there is an obvious health problem. According to ancient medical beliefs (not only in China), the breath was said to be the soul of the individual, born with-yet separate from-the body and that it would leave the body prior to death. In late 1973, a collection of medical treatises on silk banners and bamboo slips were excavated from the Ma Wang Dui site near Changsha, Hunan. The Han and Chin Dynasty (300 b.c.-3 a.d.) treatises (the earliest surviving medical works in China) from tomb number three frequently mention qi as both a method of explaining and treating disease. One special variety of qi

mentioned frequently is that of ”jing qi of heaven,” which grew out of the ancient worship of sexual reproduction. It was believed that conception occurred as a result of contact with heavenly gas, or jing qi vital energy and that in order to increase one’s health and maintain optimum energy, frequent exposure to this special condition was necessary. This led to the Art of Coitus where the male’s semen was credited with magical life-giving properties, a concrete manifestation of the qi of heaven. Journey to the West, one of the four most significant pieces of Chinese literature, begins with a stone near the shore of the ocean being exposed to the vital qi of heaven when suddenly Sun Wukong, the Monkey King sprang valiantly from the rock.

Various Traditional Chinese Medicine ingredients: snakes, sea horses, bracket fungi (called “mystical plant” in China) and deer antler.

In addition to the concept of jing qi, the Ma Wang Dui tombs tell us that qi has other qualities and that it can be produced by fire. A cold person is said to be lacking in qi and vice-versa. We are also told in one of the texts, titled Ten Questions, that qi has the ability to move. This idea is consistent with the current popular view of qi. Four important functions of qi were also mentioned: the development of strength, resistance to disease and evil spirits, and the maintenance of good health and longevity. The idea that qi can be obtained from the environment led to the practice, still seen today, of consuming the sex organs of various animals, such as foxes and birds. The kidneys of mice, the pollen from flowers, and alcohol were also thought to contain highly potent forms of qi. Any sort of pungent plant or root was said to contain qi. One has merely to pass within fifty yards of a traditional Chinese hospital to recognize the characteristic reek of the medicines produced there. Some substances may have been selected because they happen to look similar to other things. Ginseng, for example is said to resemble a fetus. The consumption of placental after-birth is still a common practice in the Chinese countryside. The idea was that the active medical ingredient in all of these substances was qi. Ancient tribal dances that were practiced in an effort to rid the body of evil spirits by filling it with qi led to the Dao Ying Su, a method of movement designed to cultivate qi and to celebrate the act of coitus and the reproductive organs. These are the early Chinese traditional medical beliefs from which modern versions developed, as evidenced by the surviving texts.

Professor Yuan points to a parallel and interrelated development of the qi of traditional medicine, described above, and of qi used as an interpretation of, or an attempt to reconcile with, the more recent philosophy of Daoism. The Daoist philosopher Laozi is said to have been born around 604 b.c. After his death, a movement developed which deified Laozi and created a new religion. A cast of new Daoist gods appeared and astrology, divination, alchemy, breath control and levitation were practiced by a variety of cults. The most notable group, the Celestial Masters (still active today) was established in 142 a.d., when their leader, Zhang Daoling, reported that he had received "revelations” from Laozi’s spirit. The fusing of these ideas with those of the older medical interpretation of qi resulted in the Huang Di Nei Jing (emperor’s internal scripture), the universally recognized foundation of modern traditional Chinese medicine.

Both ancient qigong wizards and modern masters draw from primitive traditions of nature worship. Historically, the Chinese people have been closely tied to the land, with agriculture being the major source of sustenance. Life in China has been greatly influenced by the harsh and unpredictable forces of nature, which inspire fear and despair. Ancient wizards offered some hope of intervention into the affairs of the gods of nature. There were many methods used to convince people of this, but the primary concern was to create a sense of mystery and awe. A second was to employ tricks and methods of deception to gain people’s confidence. Modern wizards claim that they have inherited their methods from the ancients, but that they have surpassed them. All of these allegedly new innovations are actually just variations of previous methods. So-called ”qigong information tea” (or water), is really just another form of the ancient longevity pill. The modern "scientific” information on qigong is transmitted socially, not academically. Very few of the wizards are ever medical authorities. They are frequently unlicensed, unprofessional, and they all claim to possess unlimited power that can cure any and all diseases. Although claiming to be scientific, they shun genuine scientific scrutiny. Their theories contain confusing and mystical concepts and they commonly cite “lack of faith” on the part of their patients as a way of excusing their failures. Belief in the supernatural creates great confusion that causes theology to become mistaken for science.

References

• Yuan, Z. 1991. The Ancient Chinese Exploration of Vital Energy Effect on the Formation of Qi Theory in the Huang Di Nei Jing. Heilongjiang: Chinese Medical University of Heilongjiang Press.
• Yuan, Z. 1997. Wizardry, Wizard Religion, Wizard Doctors. Beijing: Chinese Association of Science Press.
• Zhang, L., Z.X. Wu. 1992. Answers to Questions About Qigong. Shanghai: Shanghai Education Publishing House.

As a young boy, Sima Nan had seen his father and grandfather perform different medical “cures” (using a force called qigong) that seemed to have a strong effect on friends and relatives. They showed him how he could do the same thing. In 1977, while attending college, he studied qigong and after graduation, he was assigned to work for the central government in Beijing. This was at the end of 1981, when qigong and the “special ability” (teyi gongneng) cult had reached their peak in the capital city. Sima Nan had an opportunity to witness several prominent masters giving demonstrations, and he was shocked. The power of the mind could twist and bend spoons! People could break bricks with their head and suffer no injury! He had discovered a new world!

Sima immediately began studying books on the subject of qigong including Human Body Science written by China’s leading physicist, Qian Xueshen, which further prompted his interest. He joined a committee that later became known as the Chinese Human Body Science Association. As a follower and pilgrim, he felt that his gongfu (martial arts and psychic ability) was too shallow and that he needed to study hard and humbly devote himself to catching up with the other members. He got to know many masters through this affiliation.

In 1990, after nearly ten years involvement with the committee, Sima became disillusioned. In the beginning, he thought that because this area of study had the support of many famous scientists, it must have been a serious investigation into genuine human ability. But the activities and behavior of the organization had nothing to do with any serious research. It eventually became clear to him that they were interested in only two things. The first was finding famous and influential people to inscribe plaques and awards of endorsement for the organizers to enhance their credibility. The second was money. Every one of the masters he once admired and respected was using deception and trickery in order to manipulate people. Sima Nan decided that, if what they are doing is false, he must then locate the genuine qigong researchers. He believed that there must be some reality to the many stories and unanswered mysteries from the long history of Chinese culture. This haunted him for a long time. He continued to observe qigong masters plying their low-quality magic tricks, but he refused to reject qigong in its entirety. He had been following these masters for quite some time now, waiting on them like a servant. He ran errands such as buying their electrical appliances in department stores, arranging for the transfer of houses and property into their names and other subservient tasks. He had kept a very low profile in the organization and was accepted by them.

Before becoming involved with the qigong movement, Sima Nan admits to having held to the naive notion that scientific research couldn’t possibly allow for gross misrepresentation and deception. When he saw respected and trusted people achieve positions of wealth and power by using methods of deception, he finally had to change his mind. He once witnessed a performance presented for the benefit of high ranking government officials. Deception was clearly employed. Later he asked his masters, “Why must we resort to these measures?” He was told “Today it is very difficult for us to proceed with our work; we need more funding. Now is a good time to convince them to give us a lot of money; it’s necessary and of benefit to our organization.” This is how influence and endorsements from powerful people enabled masters to fill huge stadiums. The credulity of these officials and their willingness to support these activities resulted in unquestioning support from the media, which they control. This fueled the public support and fervor.

From the education he received as a youth and from what he had since learned, Sima Nan could no longer accept the masters’ rationalizations. Deception is wrong. At a 1990 symposium held at the Chinese Technology Convention Center he first acted on his convictions. Posing as a student of a popular qigong master, he told the scientific experts in attendance, “Although I have been learning from the master for only a short time, I nonetheless take issue with many of the criticisms that you scientists level against the science of qigong. In order to prove my point, I will give a performance for the benefit of your expert evaluation. If my demonstration fails, you must agree never to offer this as proof that ‘special ability’ qigong does not exist. But if my demonstration withstands your scrutiny, I demand that you publicly accept the reality of ‘special ability’ qigong.” All of the experts who witnessed his charade agreed to the terms and he began his performance. Sima had his accomplice place seven bricks on his head. Using a big sledgehammer, his friend shattered the bricks, but Sima emerged unharmed. They then placed a huge cement slab on Sima’s stomach and his muscular friend cracked it in two with a mighty blow from the hammer. Sima then showed them how he could “see” characters written on pieces of paper by using his “specially developed” sense of hearing. Next he explained how he could use "external” qi to change the taste of tap water. After tasting the water that had been exposed to Sima Nan’s treatment, all agreed that the water had changed its flavor. They all conceded that he had successfully proven the existence of qigong and special ability. This had been Sima Nan’s first experiment to test how scientific experts could easily be deceived by tricks that are as old as the hills.

When another master performed her “big natural center” qigong, the people of Beijing became instantly enamored of her great skills. This psychic activity became enormously popular and Sima Nan pretended to be one of the masters. He infiltrated the group and imitated their mystic “language.” These people said that they were making contact with the timeless wisdom of the universe. Some of the more experienced speakers flattered the newcomer, insisting that his spoken ability was even better than theirs. Some leaders of the central government even became involved, organizing a convention for these "gifted” people to share and exchange their experiences. Even after Sima Nan revealed this farce to the government leaders in attendance, many still chose to believe that this psychic activity was genuine.

All of this caused Sima Nan to think, “I've been a journalist for many years now. It’s my responsibility to my profession as well as to my conscience to investigate and expose the truth about qigong and the special ability cult.” His pursuit of that goal led to the highest levels of the qigong organization, where he was finally satisfied that he had discovered the whole truth about the qigong industry’s big hoax. At first, he went public very conservatively, only revealing a few of the more common tricks employed by the profession. He was harshly denounced as a traitor and received criticism for his lack of “virtue” (gong de). He was immediately booted out of the Chinese Human Body Science Association, who charged that he was simply a jealous, untalented malcontent, incapable of achieving their high levels of ability. This charge was absurd because not only could he demonstrate the simple tricks of the trade as well or better than they could, but he was also able to show others how to instantly do the same thing.

During the ten years of the “Creating Gods in China” movement, qigong had emerged omniscient, deceiving people of all socioeconomic levels. Governmental departments set up qigong research and development units and invested large sums of money for that purpose. The qigong network even sought to influence the highest level of the country’s leadership. They used every means possible to divert money and gain promotions for their “meritorious support” of the new “science.” Huge amounts of money and resources were squandered, and many promotions were granted-even in the scientific community, where experts of the “Human Body Science” specialty, not yet officially recognized as academically sound, received great attention and support. The Chinese Academy of Sciences (CAS), however, never allowed themselves to be associated with qigong in any way. All qigong research was conducted outside of this agency and did not receive its support or approval. This is the reason that the China University of Science and Technology in Hefei, Anhui province, does not sponsor or support qigong. USTC is the only university in China that operates under the direct authority of the CAS. They maintain the highest requirements of any science university in the country, and American universities eagerly recruit their highly qualified graduates. All other schools answer only to the Chinese Higher Education Commission, which lends its cooperation to some university leaders who benefit by using the schools as platforms for qigong propaganda.

As of this writing, there is a big criminal case currently under investigation involving the Chinese National Athletic Bureau in Beijing. Twenty million Chinese yuan donated by Hong Kong philanthropists for the purpose of establishing health insurance policies for China’s top athletes was diverted to certain special ability qigong masters.

None of the alleged scientific proof of qigong's existence has ever been verified by independent, transparent duplication of the claimed results. Sima Nan believes that an honest scientific evaluation of qigong would be a useful way to settle the debate. How can China allow these qigong masters and people practicing witchcraft to dominate the fields of science and technology? Even street vagabond con artists now claim scientific validation for their craft.

The trouble is that the qigong industry has everything to lose and nothing to gain from real scientific scrutiny. Such was the case with the so-called “special ability” children hoax several years ago. Many believers of this hoax could not fathom how young children would ever be capable of fooling grown adults, claiming that they lacked the means and motives for such deception. The China Psychological Institute, affiliated with the CAS, tested these children and found that none of them could perform under testing conditions set up to prevent cheating. The institute concluded that the explanation for this “phenomenon” is something that most grade school teachers should be familiar with. Some children like to attract attention by pulling pranks. In most cases, the “special ability” children had been encouraged by adults.

Some popular writers claim that because some masters volunteer to treat patients for free, this proves that they are genuine and sincere. Sima Nan said that he would also gladly volunteer to take control of the nation’s gold reserves and money supply, but he would certainly be prevented from doing so. Some might wish to volunteer to protect the nation’s top leaders, or perform surgery. But without proper qualifications, should they be allowed to accept such responsibility? The fact that someone volunteers to do something does not mean that they are qualified for such tasks. In Sima Nan’s view all of the qigong masters that he has observed are exactly alike in one respect-they are all mainly interested in money. Initially they were just a group of ordinary individuals, but later they became an industry. The greater their promotional skills, the more money they generated. One master was discovered to be holding several hundred million yuan in property, obtained from his millions of adoring students. Other “non-profit” masters don’t accept money outright, but their students are required to purchase their books, videotapes, pictures, “tea containing qi,” calendars-every possible gimmick to separate the students from their cash.

Sima Nan is frequently asked to explain why it is that qigong treatment seems to work, at least some of the time. Sima agrees that qigong is very effective as an adjunct method of clinical treatment in certain cases. For example, he said that he has seen very good results when qigong is used to treat patients suffering from hypochondria. Some such patients are unable to stand on their own, and the psychological effect of the master’s presence can enable them to do so. Where before, the patient believed that they couldn’t do it, the master gave them the faith to do otherwise. There is no mystery here. Sima Nan said that faith healing has been carefully studied in the West and that the absolute power and authority of the master, along with unconditional acceptance on the part of the patient, has a powerful psychological effect. Statistics have shown that approximately 5 percent of the population is particularly susceptible to this suggestibility and that age and educational level have no bearing on its effect. Sometimes a patient has already healed naturally and qigong receives credit for this, too.

After the Great Cultural Revolution in China, people were liberated from the old superstition of character worship (Mao). But many Chinese felt empty because they lacked orientation. Mao Zedong had called on the country to eliminate superstitions, cults, etc., but many old ideas still stuck in people’s minds. It was not enough to simply tell people to abandon these outdated notions without also explaining why it was of benefit to do so. There was no education to accompany the doctrine. Those who are used to being tightly controlled, and have become comfortable with it, tend to treat their qigong masters not as people, but as gods.

Sima Nan saw many people sink deeper and deeper into the qigong miasma. Because he never abandoned his principles and trusted his own mind to evaluate and critically examine qigong, he managed to free himself from the clutches of blind acceptance. “All of this has been exhausting at times, but I feel that I've become a better person as a result,” Sima says. The Abstract History of Chinese Atheism, by Wang Sanyou of Nanjing University, showed him that throughout China’s history, there have always been those who refused to bow to superstitious pressure, even in times of great fervor and zeal. A sense of responsibility to society had triggered his decision to stand up to qigong. The freethinker, iconoclast and revolutionary writer Lu Xun once said that Chinese culture should be renamed "Wizardry.” “All over the world ancient superstitions were abandoned in favor of modern science and medicine. Why does China still adhere to outdated concepts that continue to limit our thinking?” Sima asks.

Since 1990, Sima Nan has collaborated with the China Association of Science and Technology (CAST) and is now an investigator and founding member of the Committee of Scientific Thinking, a new branch of CAST. Sima Nan says that these organizations have benefitted from their association with CSICOP in the U.S. and that plans are now underway to establish a branch of CSICOP in Hong Kong. Sima said that although most people in China have never heard of CSICOP, there is one exception: the qigong masters have become acutely aware of the organization ever since their 1988 delegation visit to investigate traditional Chinese medicine and qigong in China. After the CSICOP team exposed all of the tricks presented by the highly respected masters, the qigong underworld now has its own term for CSICOP investigators: ”yang qian dui,” or “foreign gun squad.” This term stems from the time of the Opium War where deep resentment of British and American invaders led to the Boxer Rebellion of 1900. The Boxers prided themselves on their martial arts ability and believed themselves invincible to the bullets of the foreign guns. In adopting the emotionally charged ”yang qian dui” expression, qigong masters generate hatred of foreigners who seek to verify their claims. They want their countrymen to view such investigation as simply another example of the atrocities suffered by the Chinese at the hands of foreigners. In this way, they exploit racism and nationalism so as to shift scrutiny away from themselves.

Today, Sima Nan continues to support the fight against pseudoscience and has set up an agency that will test claims of the paranormal. His office has a standing offer of one million Chinese yuan to anyone who can perform one act of "special ability” without cheating. Anyone wishing to apply for this prize is encouraged to contact his office in Beijing: 010-269-61001, E-mail: simanan@public.bta.net.cn. He also welcomes any legal attacks from qigong masters, or writers who have been damaged by his exposés. He feels that bringing these disputes before the public eye is a highly instructive process. All should feel free to contact him immediately.

For many Chinese people life is difficult-they suffer at work and are now being laid off in a large numbers. In this depressing condition, they are even more vulnerable to the multitudes of diseases that result from crowded conditions, pollution, chain smoking, and lack of modern heating and sanitation. Finding a qualified doctor is extremely difficult. There are many other misfortunes suffered daily by the Chinese people and they need genuine help, rather than being fooled, cheated out of their money and stripped of their dignity by some charlatan who has become their “master.”

An economist and journalist, Sima Nan is the former vice director of the China Central Government Department of Journalism and was former director of the Central Government Editing House, where he evaluated and made assessments on economic issues. He has published in excess of one million words and has received numerous national and professional awards for his works, many of which were published in authoritative economic journals and reports. Recently, his interests have broadened to include philosophy, comparative religions and the qigong phenomenon.