Introduction

1Defining the practices of Indian and Chinese energy arts practices faces both taxonomic and axiological obstacles. These arts are at the very heart of a dialogue between Eastern and Western scientific cultures, empowering them to overcome the clash of civilizations. These energy practices, which could be referred to as “arts” in the broad sense of techniques, are now categorized as “sports”, a term associated with a rather vague meaning; a sport being a poorly identified object (Hubscher, 1992); and as such they are under the responsibility of the Minister of sports instead of that of culture. There is no univocal and consensual definition of sport that would allow us to identify these practices as such, but there are ideological uses of them. For instance, Taijiquan has been defined as a sport only since the Maoist period, with Zhou Enlai (1972) (Hwang & Chang, 2008). Qigong, in turn, became confined to therapeutic fields after the events of Falungong in Beijing in April 1999, within a framework strictly defined by the national legislation of studies and medical professions, and since then has had to give up its spiritual values (Palmer 2005). In India, Ayurveda is supported by the government, and the newspaper Le Monde wrote on November 10, 2014: "India has a ministry of Yoga".

2These traditional medicines based on a holistic understanding of the world, of macrocosm / microcosm correspondence, etc. encounter obstacles when trying to export to countries culturally attached to the exclusive model of biomedicine. In France for example, the energy arts are considered as sports and / or practices of well-being. However, the recommendation of these practices as therapy by a doctor can be subject to sanctions. Nevertheless, the World Health Organization validated in May 2019 the modification of world medical standards by integrating that of Traditional Chinese Medicine. This will be effective on January 1, 2022 (https://icd.who.int/browse11/lm/en#/http%3a%2f%2fid.who.int%2ficd%2fentity%2f718687701) .

3A "scientific revolution" (Kuhn, 1972) which initiates the countdown to a major epistemological and institutional explosion in the world of biomedicine is underway. The articles of biology that we have enlisted in this review all go in this direction, discussing in a scientific way the benefits of practices resulting from an old form of vitalism that we thought belonged to the past.

4In France, all these traditional arts are reinvented by integrating historical, cultural, philosophical and medical knowledge, according to the choice of teachers.

5Yoga, explained in the initiatory Indian texts of the Yoga Sutras of Patanjali written around 200 years BC, revolves around all spheres of life, whereas in its Western conception, it is described as a quest for harmony, body and spirit unity experienced in the present moment, and potentially accessible to all. Qi-gong also aims at achieving healthy longevity through very slow movements, still postures, stretching, breathing exercises, visualizations, and meditations. In Chinese culture, Qi gong is both preventive and curative, along with pharmacopoeia, acupuncture, nutrition and Tui-Na massages. Tai chi is described as an internal martial art, aimed at developing self-control and the wisdom to resort to combat only if inevitable.

1. Review of benefits for the physical and mental health of the individual

6The articles by Cramer et al. and Park et al. present a large number of physical and psychological benefits linked to the regular practice of these energy arts, in particular because the movements are adapted to each particular individual needs according to age, sex and abilities of each person; thus few contraindications are described (Cramer et al., 2019; Park et al., 2020).

7At a physical level, these disciplines help to relax muscles (the variety of postures and movements enables to stretch all the large muscle groups) (Qin et al., 2005; Francis & Beemer, 2019). Some postures help to build muscles gently; others improve balance (Song et al., 2003; Youkhana et al., 2016). A regular practice of such activities allows to build deep muscles, which greatly reduces chronic back problems (Budhrani-Shani et al., 2016; Park et al., 2020). These practices also significantly reduce falls in the elderly by strengthening balance and reducing the fear of falling, known to worsen the risk of falling by inducing twitching (Maciaszek & Osiński, 2010; Leung et al., 2011; Nick et al., 2016).

8Slowness of movement combined with bent postures leads to greater resistance as the body weight shifts from one leg to the other, which helps strengthen the skeleton by increasing bone density, opposing osteoporosis and reducing the risk of fractures (Lu et al., 2016; Mu et al., 2018; Wayne, 2018).

9Wang et al. (2019) show that these practices involve an active relaxation of the body and mind, enabling an awareness of one’s own tensions and internal dynamics, and a moderation in physical effort. A regular practice also improves the quality of sleep and reduces the risk of insomnia.

10Throughout sessions, attention is constantly drawn back to the respiration and the body, which is a form of meditation, and the health benefits of meditation have been widely explored in recent years (Goleman & Davidson, 2018).

11All the disciplines that we have just mentioned (Yoga, Tai chi, Qi gong) share with relaxation, meditation and Sophrology common characteristics: the slowdown of the organism rhythm and a particular attention paid to breathing and sensations perceived by the body. During the practice of these disciplines, breathing in cardiac coherence or cardiac resonance is observed. This involves a slow and regular breathing (approximately 5 seconds of inspiration and 5 seconds of expiration) which quickly results in synchronization between respiratory movements and heartbeat (O'Hare, 2012; Stacke, 2013). Ideally, breathing is preferably abdominal, that is, involving significant mobilization of the diaphragm, rather than thoracic, thereby achieving an internal massage of the organs. Such a way of breathing results in a better blood circulation and ventilation, as well as a better oxygenation of tissues and especially of the brain (Wayne, 2014). Cardiac coherence also activates the parasympathetic system (Streeter et al., 2012), which has the effect of reducing the feeling of stress and increasing inner calm. As a result, these practices can reduce cardiovascular risks (Chu et al., 2014; Jayasinghe, 2004; Wang et al., 2016).

12The improvement in blood circulation towards the brain induces a better oxygenation and nutrients inflow (glucose), also produces the feeling of being more alert, and improves attention, memory and learning (Gothe et al. al., 2019; Zhou et al., 2019). Exercising these disciplines also reduces the feeling of fatigue (Alrael et al., 2011; Sutar et al., 2016). When practicing these disciplines, neuronal activity increases not only in motor areas, but also in many other areas of the brain including sensory areas, areas involved in the processing of balance and movement planning information, and associative areas. Brain cells (neurons and glia) produce more growth factors when they are active, allowing them to develop better. As a result, communication between brain cells improves, resulting in increased mental acuity, balance, motor skills and coordination (Maciaszek & Osiński, 2010).

13In addition, learning and memorizing new movements is a challenge for the brain that needs to form new neural connections. After a period of learning, when the sequences become automatic, the brain acquires habits and returns to its comfort zone (Duhigg, 2013). When this happens, time has come to look for new stimulations, without falling into a zone of discomfort. In other words, it is recommended to stay in the flow (Csíkszentmihályi, 1990). These disciplines offer a wide range of sets of movements to stimulate memory.

14They also induce the release of factors such as endorphins and adiponectin into the bloodstream that make one feel happy, joyful and positive for several hours after exercise is over and reduce pain (Kiecolt-Glaser et al., 2012; McPartland et al. 2014). At the brain level, endocannabinoids are released, causing well-being and an increase in the pain threshold, thus improving the management of chronic pain as is the case for example for Qi-gong (Marks, 2019) Tai-chi (Park et al., 2020) or yoga therapy (Michalsen et al., 2012, Sherman et al., 2012, Sutar et al., 2016).

15They also help to reduce stress (Ryu Hoon, 1996; Waelde, 2004; Francis & Beemer 2019) and anxiety (Li A & Goldsmith, 2012) and may even relieve mild depression in some people (Cramer et al., 2013; Yeung et al., 2018). This may prevent or reduce the consumption of drugs commonly used to treat depression, some of which have side effects on memory, focus and mental acuity. These disciplines may also help preventing headaches, including migraines (Anheyer et al., 2020; Wahbeh et al., 2008). They can also improve the quality of life of cancer patients and reduce some of their symptoms (Chandwani et al., 2014; Wayne et al., 2018).

16Overall, all of these practices contribute to better efficiency of the immune system (Lee Myeong Soo et al., 2003; Morgan et al., 2014), in particular by reducing markers of inflammation (Black et al., 2012; Kiecolt-Glaser et al., 2010; Djalilova et al., 2019; Bower & Irwin, 2016) and by influencing virus-specific immune responses during vaccinations (Yang et al., 2004; Morgan et al., 2014).

17Beneficial epigenetic changes are also observed after long-term practice. Indeed, telomerase activity (an enzyme that protects the integrity of the ends of our DNA) can be positively modified following a sustainable practice of Yoga (Kumar et al. 2015), Tai-chi (Duan et al 2016) or Qi-gong (Deng et al. 2016). Likewise, methylations beneficially modifying several genes involved in the stress response have been observed in practitioners of Yoga, Tai-chi and Qigong (Ren et al. 2012, Harkness et al. 2016, Holmes et al. 2019).

18These practices therefore have holistic benefits on both body and mind, and can contribute to the maintenance of long-term health by acting simultaneously on most of our body's systems. In this line, Kuiper et al. observe a reduction in cognitive decline in older people with a strong social network, regardless of their level of education or physical activity (Kuiper et al., 2016).

19However, being rooted in another anthropological model, they sometimes give rise to violent political reactions and even legal threats justified on the basis of the health danger that they would represent (Miviludes Report 2016-2017). As such, the official opening of medical schools to ethno-medicines is slowed down, although it would allow combining the skills of biomedicine and traditional medicine for a more holistic medicine.

2. Towards a new ecological contact with the natural environment

20These practices appeal to people who are moving towards a new ecological sensitivity and practice in nature. Tähkämö et al. (2019) study the way outdoors exposure to sunlight stimulates retina receptors that regulate circadian rhythms, resetting our internal clock to day / night rhythms and helping to improve the quality of sleep. In addition, exposure to natural light helps fight against depression (Li & li, 2018). Finally, moderate exposure to the sun allows the production of vitamin D by our skin (Saraff & Shaw, 2016).

21Deep breathing allows for an energy exchange with nature. By the sea, iodized air constitutes an important iodine supply for the body, this being especially important for the thyroid system (See film by Sylvie Gilman and Thierry de Lestrade, "Tomorrow tous crétins"). In the forest, in addition to oxygen supply, the air contains substances such as terpenes produced by trees, which have therapeutic properties (Wohlleben, 2017). Plant, through their aesthetic nature and the color green, which is soothing in itself, contributes to the feeling of serenity. A recent scientific review (Antonelli et al., 2019) reveals that a twenty-minute walk in the forest significantly reduces blood cortisol levels (one of the stress hormones) and a study shows that a day in the forest increases NK (natural killer) lymphocytes activity, cells having anti-tumor properties, and the expression of anti-cancer proteins (Li et al., 2010). In addition, researchers have shown that there are bacteria in the earth that activate the release of serotonin and dopamine in the brain when they are inhaled, giving them the properties of a natural antidepressant (Matthews & Jenks, 2013). The presence of plants, especially trees, has beneficial effects on the body. Silvotherapy (practiced in particular in Japan under the name of Shirin-yoku) is a healing method, which consist in settling convalescents or patients (often with pulmonary diseases) in the forest, in order to offer them healthier air enriched in oxygen and terpenes, a calming environment and a microclimate with milder temperature curves. At the same time, the presence of animals and a contact with the earth or minerals (sand, sandstone, granite, etc.) help reconnect with nature.

3. Environmental benefits of body-mind practices

22Besides the fact that the practice of Yoga, Qi-gong or Tai-chi is quite harmless to the environment, it is undeniable that the regular practice of these disciplines, especially outdoors, brings about a profound change in each person and his or her relationship to the world. This can have long-term repercussions on the environment (Mehling et al., 2011). By dint of practice, one’s gaze becomes contemplative and one reaches harmony with the environment. Those who practice these disciplines usually end up paying a greater attention to environmental issues. By raising awareness about better management of one's own energies, these practices enable the feeling of symbiosis with the environment and raise awareness of the importance of cycles that are the basis of life and that drive us (Guyon 2020). Respect for our nature and respect for nature overlap because the challenge is to feel the interiority and exteriority of our body, to cultivate the sensation of energy that circulates throughout the energy paths (meridians or nadis) under the form of heat, tingling, vibrations and fluidity. This makes it possible to enter a vibratory reality other than the organic and materialist reality and thereby opens up to a wider awareness of the body and its environment.

23This internal awareness from the outside is experienced in tai-chi with the "tree posture", "the whooping crane spreads its wings", "moving its hands like the clouds" or "the drinking turtle", in Qigong with the practice of the five animals (tiger, deer, bear, monkey, crane), and in yoga with the postures of the tree, lotus etc.. This learning invites a sensitive and imaginative connection with the natural elements of the plant and animal world.

4. Prevention through energy practices

24Gould et al (2014) discuss how these practices can participate in reducing public health expenditure, the consumption of healthcare and drugs, thus reducing chemical pollution by pharmacological agents.

25In the Western World, Cramer et al. show that these practices change one’s relationship to food: more attention is drawn towards the body and what is good for it. One begins to consume less fat, sweet, salty, ultra-processed and junk food and reduces compulsive consumption by being more aware of one’s actions. The authors identify a high percentage of practitioners who eat less meat or fish, while some become vegetarians or even vegans (2017). These behaviors are consistent with the principle of non-violence (Ahimsa) in yoga, which recommends being vegetarian and advocates non-violence in all its forms. According to Taoist dietetics, pure yin and pure yang generate Cosmos, Heaven and Ground. The Ground and the Sky generate, in order of complexity (because the creation goes from simple to complex, from one to multiple), emanations, vapors, gases, liquids (especially what man calls water), minerals, plants, animals, humans, etc. To feed on air and water is therefore to feed on what is closest to pure energies. Many Qi-gong practitioners thus advocate fasting because, according to them, it allows self-regulation of the various cardiovascular, lymphatic, neuro-hormonal systems, cleans the intestinal microbiota but also develops a state of mind receptive to a lasting change in our relationship to food and self-care. According to traditional Indian beliefs, plants are born directly from the action of the sky on the ground, their energy is almost pure, while animals feed on plants or other animals, themselves vegetarians or carnivores, and their energy proper is therefore, one or two degrees, less pure than that of plants.

26Recommendations to reduce meat and fish consumption have a significant ethical, health and environmental impact. In addition to the preservation of resources (hydrocarbons and other sources of energy, deforestation, use of water, fertilizers), it allows the preservation of biodiversity, especially marine and reduces the impact on climate (emission of greenhouse gases greenhouse: carbon dioxide, methane, nitrous oxide). In addition, it reduces the collective health risks associated with intensive breeding (risks of emergence of antibiotic resistance, zoonosis, local food shortages linked to the consumption of resources for breeding) (see the site www. L214.fr).

Conclusion

27Body-mind disciplines connect well with the spirit of sustainable sport. They encourage an individual and collective awareness regarding ecological issues and show the imminent need to transform our habits. As Gandhi recommended : "Let us be the change we want to see in the world”. These holistic practices participate in a sustainable, integrative form of sport. They transform oneself from the inside and change one’s vision of the world, promoting a deep respect for both nature and one’s own nature. They develop benevolence and compassion, which are necessary to put an end to the spiral of destruction of nature and consumption of superfluous material goods. They help us return to a life in being rather than in having. The scientific articles cited promote an interesting way of admitting other metaphysics, validating them with their own logic in the biomedical field. Is the spirit of a “sustainable world” not part of these initiatives? [1]