Practice to make the body balanced

From Qi Magazine - Issue 90

By Michael Tse

Sometimes we can look at the sky and wonder why it is different every single day? It is like that because it is blancing itself. We are also changing, but the change is to balance with nature, our bodies are part of nature and so they need to be in harmony with it. We cannot tell the sky what weather we want because the weather changes so that the earth can stay balanced. It is all about balance and this is the same reason we get hot, cold, sick, feel good and even feel emotional. This is also the principle of Qigong. We need to practise to make the body balanced. Moving the body in a Qigong way allows it to work things out by itself.

Practice makes perfect

by Kate Britton

Qi Magazine - Issue 90

Simply going outside every day to go through our forms is not necessarily going to have a marked impact on our skill level.  There is training and there is training.

Practice makes perfect, as the saying goes, but I am not entirely convinced that we can ever reach perfection.  That would imply that there comes a point when, no matter how much more we practise, we just cannot get any better.  I do not think that can be true.  I believe that if we continue to train, we will always keep improving.

There are three basic ways in which we can practise all the skills we have learned. The first I call ‘Maintenance’. This is when we simply run through the forms that we know so that we do not forget the sequences. This is necessary to some extent, especially when we are short on time. When we are learning a new form, for example, we concentrate a lot of our time on that one, which means that we have less to spend on everything else we know.  We may, then, have to just run through some of our forms quickly to keep them fresh in our mind.  Because, as an instructor, I know quite a few forms and it is impossible to practise them all every day, or even every two or three days.  But I like to make sure that I practise everything I know at least once a week.  If I leave something for two or three weeks, the detail starts to disappear, and the form begins to become blurry.  If I leave it longer than that, whole sequences begin to get lost.

The second way we can train is to practise for ‘Health’. This is extremely important, since the main reason we learn skills such as Qigong, Taijiquan and Chun Yuen Quan is so that we become healthier, stronger and more flexible. But when training for health, both our mind and our body must be relaxed. This means that we cannot be thinking too much about each move and how we might make it better. In fact, we need to empty our mind and let the movements heal our bodies.

However, if we only practise for health, and our movements are never checked, eventually your forms may become sloppy and lose definition. Finally, we need to practise for ‘Improvement’. When we do this we look at each move in detail to see how we can make our performance better. We can go over and over a short section of form to see if we can improve our posture and the framing. Practising to improve your skill is extremely important if you are an instructor. Once you start teaching you have to start running to stay ahead of your students. Just as you want to see them improve, they want to see you gaining more skill so that as the years pass you still have a lot to share with them.

So a combination of all three methods of training is necessary if we want to continue developing.

When people first join a class, there are usually some who do not practise at all between lessons, which seems a bit of a wasted opportunity to me.  We are given a very valuable gift that will help us stay healthy and mobile into old age.  Of course, if you do not practise from one week to the next, then you will have difficulty remembering what you learned the previous week. Repeatedly going backwards each time you attend class is demoralizing, especially when those who started at the same time begin to move ahead, leaving you behind. You will probably very quickly give up. But with a little effort in your spare time, even just for ten minutes a day, you can start moving forwards each week, and begin to reap the rewards to be had from these fascinating arts.

Applying the Empty Mind

by Adam Wallace

Qi Magazine - Issue 88

Fall 2008

The concept of ‘empty mind’ is realised through deep relaxation, attained spontaneously or through training (meditation). It means to be fully aware of the presentand surroundings and forget the self, which removes all hindrance to physical possibilities.

My first experience of this occurred before I had even heard of the concept, before beginning my journey into martial arts and Qigong. It actually occurred during my driving test over twenty years ago now. As a learner I never felt nervous or caused drama on the road but within one minute of being in the car with the invigilator I made a cardinal error. Following his instruction to make a right turn out of the test centre I put my foot down on the accelerator and turned the steering wheel too leisurely, resulting in the car mounting the kerb (on his side no less!). I did not dare to look at his face. In my mind I had already failed so the weight of worry and feeling of apprehension lifted away and the mind became a blank slate.

As he continued to issue his list of commands in a monotone I performed them perfectly, like an automaton.We returned to the test centreafter three-quarters of an hour (which felt like an eternity) and as we came to a complete stop the instructor closed his file and said, “Mr. Wallace……you have passed”. I responded, “You’re joking, right?”, nonplussed, believing him to possess some sadistic sense of humour. (I discovered later that instructors allow errors in the first five minutes due to ‘test nerves’.)

In 1998, I entered into a Pushing Hands competition for the Wenxian International Taijiquan competition. In the evening before the opening, I learned that my randomly picked opponent was the Chen family member who had been my training partner in my previous week’s stay in Chenjiagou (Chen Village). I felt deflated, knowing he was one of the top athletes under Master Chen Bing and Grandmaster Chen Xiaoxing. He was more skilled and losing to him in the firstr ound would mean my early exit from the tournament (or so I thought at the time as the rules had not been adequately translated).

This began to eat away at me, causing my Qi to literally disperse. At breakfast I had to force myself to eat and felt uneasy. After lunch I returned to my room with butterflies in my stomach, awaiting the moment of truth. Instead of resting in bed I began practising Zhan Zhuang (Standing Pole) and after half an hour I sat down to meditate. By the time I arrived at the stadium I felt transformed and invigorated. My mind was so calm (a contrast to the competitors that go to great lengths ‘psyching themselves up’), my Qi was stable (adrenaline under control) and fully restored, and I felt deeply centred. Gone were all the doubts and insecurities. At the end of a very close match I was declared the winner, all due to‘empty mind’.

Othertimes when empty mind practice has come in handy is when I train jumping. There is a wall in the park where I used to practice that reached my waist level. A few times, to challenge myself, I would jump onto it from a stationary position; difficult enough even with a running start. Each time I would stand facing the wall considering the height and pondering clearing the distance too much, I would prevent myself from doing it as if my feet were nailed or glued to the ground.

Whenever I would finally stop thinking and say to myself, “Just do it”, I always succeeded.When it comes to physical training and Qi it does not do to overintellectualise what is happening internally. It is more important to feel the experience rather than think or try to make sense of it. Some people find the idea of ‘No Mind’ hard to get around. It seems like a paradox. It is important for the skill taught to be absorbed by the body and not to remain only in the head. Consciousness of self is the greatest impediment to the execution of physical actions. 

Most accidents occur and chances are missed because of pensiveness and hesitation to act, or else in acting rashly or emotionally. In combat, when an opponent commits to launching an attack he creates an opening and becomes vulnerable for a split-second. This window of opportunity, the potential to counterattack, must be ‘felt’ instinctively. There is no time to think because by the time the eyes see it and the brain sends the message to the limbs to counterattack, the opportunity is lost. The opponent would have returned to a defensive position or retreated out of range (closing the ‘window’) or renewed his attack, presenting a whole new set of problems to solve and answer.

The mind, unchecked, creates irrational and unwarranted fears, self doubt and anxiety. In this situation it can literally become our own worst enemy. It creates barriers, physically (between us and our bodies and achieving our goals) and subtly (between us and other people and nature.) The ‘empty mind’ enables us to see things without prejudice, as they really are, and enables us to achieve far more physically than we might think possible.

Qi Magazine: Walk this Way

By Julian Wilde
From Qi Magazine - Issue 90
Winter 2009

Among the many aspects of the wonderful Taijiquan of Chen Village that I noticed was the emphasis on vertical alignment. From the youngsters who practised every afternoon, through the teenagers who were training on the edges of the central courtyard most of the day, to the older guys who popped in a few times to go through their routines, everyone was very careful to keep upright, to keep the spine vertical as much as possible. Generally, their posture was superb. Though rooted and steady, the straightness of their posture made their stepping look very light and precise. I could have spent hours watching and making notes!

The vertical alignment of head, hip and heel is quite important in Taiji but there are times in our practice when we inadvertently let the posture slip. When we do, we lose Peng, ground connection, and we distort the body, thereby robbing it of maximum efficiency. One of the most usual times we sacrifice posture is when we step. If our legs aren’t strong enough, if we can’t relax and sink enough, we unconsciously lean the body, forwards, backwards or to the side when we extend the leg. You can check this for yourself with a variation on the Chen walk.

The Chen Walk is an exercise we use as part of the warm-up in all Taiji classes. It’s simple but such a versatile sequence that I feel it deserves a little more attention. Basically it consists of crossing the arms in front of the Dantian, sliding the heel diagonally forward, and then transferring the weight over. While we’re transferring the weight, we turn on the forward heel and then pick up the back foot. Also, as the weight transfers forward we let the arms “swim” open. Simple. But here are three ways to use the same exercise. No doubt you can think of others.

Firstly, working on the afore mentioned vertical alignment: - stand on your left leg, the toes of the right foot resting on the floor. You can keep your arms by your side or behind your back, it doesn’t matter. Sink the body as much as possible and extend the leg, heel first, to the side as if preparing to step. Feel any tension resulting from this movement and get a friend to check your posture to see if you’re leaning slightly. Adjust accordingly, which usually means coming up a bit or taking a slightly shorter step.

Shift the weight to the right leg, turning the toes of the right foot out as you transfer. Before you pick up the left foot, check your posture again. It‘s common to lean forward slightly to get the weight fully over, but this means again that your step was too wide for your ability. Now try and pick the left foot up cleanly. If you have to drag it a bit, your step was too wide for you or you’re not able to sink enough for the movement to be clean. Now try the whole sequence on the other side and see what happens. Often one side is stiffer than the other.

We tried this one in class, being really careful to lift the crown of the head, which automatically tucks the chin in slightly, and trying to lengthen through the whole spine. Everyone was reminded to try to put this into their 19 step form and were surprised how different it felt!

We can use the Chen walk to exercise other aspects of our Taiji. For instance, we can train diagonal energy by making sure we push from one foot to the opposite hand when we do the walk. Transfer the weight by pushing the back foot into the floor, using the energy to push the arms out. This will definitely result in a loss of good posture for some students but it’s still a great exercise! Step as wide as you like but make sure you push from the back heel rather than just sink onto the front foot.

We can also perform the Chen walk trying to keep the head at the same height throughout the exercise. This, as you will find out, definitely works the legs hard! It will also force you to adjust the width of your step. Most people tend to come up a bit when they move on to the forward foot and sink again when they step. Just as an exercise, try and keep your height constant.

And then, of course, you can try the above three exercises all over again, but this time stepping backwards. That’s another class over! Where does the time go?

We all want to learn the exciting forms, the Cannon Fists, the spear and broadsword etc, but if we can’t even step forward or backward without distorting the body and the basic principles of Taiji, it’s better to rein in our enthusiasm and pay attention to basics. Again!

You and Your Qi

by Adam Wallace
Qi Magazine - Issue 87
Summer 2008

Your Qi is your life. Abundant Qi ensures good health and vitality, speedy recovery from illness, and quality of life. Deficient Qi spells listlessness and illness, and no Qi means death, literally.

When your Qi is full you feel comfortable inside, no matter the weather. On extremely cold days you may feel the temperature on the surface of the skin, but inside you will feel warm, so the extremities and joints do not suffer. When Qi is deficient, you can even feel cold internally on warm days. This is why the elderly fear winter especially.

Your Qi level is directly related to how you see the world and respond to it. When your Qi is full and stable you will feel balanced, vibrant and confident, with a deep sense of peace and harmony. Mental clarity, wisdom,  and mood all depend on the Qi level, so when Qi is low you will not only feel physically weak, vulnerable and insecure, but also become cantankerous, melancholy, anxious or fearful and suffer negative and confused thinking. When Qi is unstable you may experience severe mood swings, become easily enraged, or suffer manic depression (bi-polar disorder).

Many people suffer heart attacks or strokes because they are not sensitive to their Qi or do not know how to control it through regulating the breath. The attack often occurs when the body is stressed and the mind is preoccupied or ‘out of the body’. Qigong regulates and balances Qi with the mind and breath and so prevents Qi becoming overstimulated and stuck. I would wager that no one has nor ever will suffer a stroke or heart attack during their Qigong practice as they are mindful of the internal body. If they practice every day (especially twice or more), they need never worry as the effects of training last for many hours, so regularity maintains order.

Many people today complain of having no energy. They work, come home, collapse and repeat this day-in and day-out. They run themselves into the ground, literally. The way we feel, in general, is a reliable barometer for what is going on internally. Before we become seriously ill, we will generally feel an overall sense of malaise. This is a warning signal. Over time, if nothing is done to remedy the situation, we then become fatigued, burned out and run down. When Qi level is weak the immune system too is weak. So when fatigued, sickness invariably follows. Then comes the enforced rest at home or in hospital and the ubiquitous medication that must be taken until the last days of life. Medications interfere with Qi but the average person taking these medicines can be too disconnected from his body to even notice.

Your Qi level, as it is at this very moment, is the result of your parents’ combined Qi (the good and the bad), together with that gained since birth, from food, water, air and exercise/rest. (The more you exercise the body with breathing fresh air and relaxation, and without exhausting it, the more it recharges, just like a car battery.) So you can take the Qi your parents gave you, use it wisely to go beyond life expectancy or you can squander it hastily.

Everything we do in life uses Qi, so we must spend it wisely. Eating the wrong food, in large amounts, uses a lot of Qi for digestion and this results in the feeling of heaviness and sleepiness. Even breathing can waste Qi unnecessarily when it is not natural. Reading, especially at the computer, uses our Qi and weakens our vision, so it is important to take frequent short breaks in order to let the eyes recover and avoid eyestrain. Many men complain of exhaustion and their doctors cannot diagnose the problem, but Chinese medical doctors would be able to detect that they have weakened kidney Qi through immoderate sexual intercourse. People complain of symptoms but remain unwilling to restore balance themselves by making necessary recommended lifestyle changes, especially if it involves depriving themselves of pleasure.

Many patients today undergoing chemotherapy use Qigong and/or Chinese medicine to help remedy the symptoms of treatment (aching muscles and coldness in the bones) instead of using Qigong as the primary treatment. During the days they practice they feel better because their Qi level has been elevated but after the ensuing chemotherapy session they feel terrible as the treatment damages the kidneys and erases all the good Qi cultivated from practice. So, the patient takes one step forward and three steps back. No matter what the illness may be, the only way to truly recover is to bring up the Qi level so the body has sufficient Qi to combat and overcome the illness. When the Qi is not strong enough, illness gains ascendancy and ultimately triumphs, resulting in a weakened state of health or death.

The factors that determine our Qi are (mostly) under our direct control. Therefore, largely, our lives are the result of our choices.

Quiet your Senses with Meditation

Qi Magazine - Issue 85 (December 2007)

Michael Tse

Meditation is very important for good health. No one can be really healthy if they cannot shut down their minds and be calm and relaxed. Many problems and illnesses begin with stress and tension. If you watch the behaviour of someone who is stressed and under tension, you will see that they are always active and cannot sit or stand still.

Even when people have some personal leisure time they listen to music and are doing things all the time. They are like a machine that is always being used and never turned off. Obviously it will eventually break down, so how can someone like that not become ill? Nowadays people do not understand that calmness and relaxation are important. Most people think that in their spare time they can listen to music, read the newspaper, do the crossword or Sudoku puzzle or watch TV and that these things will help them to relax and recharge their energy after a hard day’s work. This is wrong.

Three thousand years ago in China and India people already discovered the secret and method for longevity. It is all based on the senses, sight, hearing, smell, taste and touch. All these senses use a lot of energy, so if we want to live longer we must learn how to shut them down. The method to do this is meditation.

Eye Sense

Whenever we use our eyes, either for watching TV, reading a book or playing agame, we are using energy. The longer we do it the more tired we will become and the older we will look. If you look at highly academic people like university professors, they spend a lot of time researching and reading from books or are working on the computer. They use so much energy and in the end they look tired and older. However, their hard work is for a purpose and brings them success, so for them, it is worth it. Nowadays, though, people will spend hours and hours on the internet for fun or looking up useless information and the energy they use is just wasted.

Hearing Sense

Our hearing also uses energy, although it is not as must as your eyesight. Over-using our hearing can damage the kidneys as in Chinese medicine the kidneys are related to the ears. Today people listen to loud music all the time, so you can imagine how damaged their hearing gets.When they are older they will definitely need a hearing aid and I feel sad for them. Also it means that these people need excitement, something to stimulate them. Without this excitement they find life boring. This is also sad. We should not be partying all the time as this will damage our heart by making it beat too fast. If this is the case, then we cannot be healthy because we cannot sit down and be calm. Then we will continually lose our Qi all the time.

Aside from this, when they are older, people will have to talk loudly to them. Then they will complain that their hearing is weak all because they have damaged it with overuse when they were younger.

Smell Sense

The sense of smell also has a big effect on the body. Many people like to smell nice fragrant scents. However, we can also over–use oursense of smell . If we surround ourselves all the time with pleasant, strong smells, then some of us can lose our sense of smell so that we cannot smell the scent of a simple flower. This is because we have over-stimulated our senses and this makes us feel under stress and hyper-active. Then our sense of smell becomes weak. If we can calm down and relax, then the sense of smell can come back. Our sense of smell is very important. Everything around us has a different smell:- our homes, our offices and even the country we live in has a different smell. A good smell means that the energy in that area is good. If the smell is bad then obviously the energy is bad. This can cause the people who live or work there to be healthy or unhealthy depending on whether it is good or bad energy. It also affects their luck.

Today many people talk about Feng Shui, but most of the time they only talk about or know very low-level knowledge.They only talk about external decoration but how many really understand the internal things and the energy of Feng Shui? Smell plays a big part, so we should not overuse our sense ofsmell. The more perfume we use the more our sense of smell will decline.

Taste Sense

We use our tongue to taste food. People love tasty food and many people enjoy sweets and candy. However, this is not good for the body. What we eat plays a big part in our health. In Chinese medicine we also relate to our internal organs and sour relates to the liver, bitter relates to the heart, sweet relates to the spleen, spicy relates to the lungs and salty relates to the kidneys.

Other tastes are a mixture of these five. If we only like food with one of these tastes or hate certain other tastes, then this can cause an imbalance. For example, sweet tastes are good for the spleen, but the spleen is also related to the stomach and and so if we take a lot of sweet then it will affect the stomach and if we take just a little, then it can be good for the stomach. Anything we overdo can cause a problem. Anything too strong will have an effect and weaken something else. So we should not just concentrate on certain tastes but try and take all kinds but not in excess. Sometimes we do not like bitter tastes but we should still take some.

Most people who live longer lives eat very simply and do not eat unusual food or very highly nutritious food. This minimises the amount they need to use their taste buds and so it does not exhaust the internal organs.

Touch Sense

The sense of touch is also very important. Many people like the feel of fine fabrics, like silks and linens. Also people like the feel of wood in good furniture like beds and tables. This sense excites the mind so that it cannot be calm. This contact stimulates the nerves and sometimes these can be overused, especially if we over-indulge ourselves. This too means we will lose Qi.

To save our Qi we should keep our sense of touch or feeling calm and then our Qi can settle back to the Dantian. We should not let our Qi run around our body too vigorously. In order to save Qi we must let it settle and calm down, as if nothing has happened to the body. Although everything in the body is still functioning, the heart is still beating and we are still breathing, we should slow things as much as possible.

Four Postures of Meditation

Remember, meditation is not about moving the Qi. Physical movement helps us to circulate the Qi, to use our Qi in the right way and get rid of negative Qi. During meditation we should shut down the five senses so we can settle and collect more Qi. This increases our longevity.

For practising meditation there are four postures: One is standing and we call this Zhan Zhuang, the second way is sitting in a chair, the third is sitting in lotusposition, which, in Chinese, we call Pan Xi. The fourth method is lying down, which we call ErGong. Standing, sitting and lying are all different physically but all have the same principle which is to settle the Qi and store it in the Dantian.

Zhan Zhuang

When we do Zhan Zhuang there are different levels:- high position, middle position and a low position. Lower is more difficult and higher is easier.When we stand in a lower stance we call this Ma Bo Zhan, which means horse stance standing position. This demands a lot of leg strength and so it is not easy to do for long. However, nomatter which position we choose to stand in, we need to keep the body in a line. The top of the head at the Bai Hui pointshould be vertically in line with the Yongquan points on thesoles of the feet.  

In the high and middle positions the Huiyin point between the legs also lines up with the Baihui point. This we can see if we check our posture from the side. About the hands,we can hold these in various positions and use different gestures, such as at the Middle Dantian or the Lower Dantian.These areas connect with the areas of the Qi. Different gestures involve the palms and the Laogong Points or the shape of the fingers and this directs the Qi to go a different way at first.However, if we stay for long enough, then the feeling is thesame for all of them. The will be Qi is strong and runs all overthe body following the proper channels.

In the low position we should try and keep the thighsparallel to the ground. In this position the Huiyin point will notline up with the Baihui and Yongquan. This low stance willdevelop the lower legs more, particularly the calves. The feetshould be shoulder width apart, the eyes should be open, but not focused. We should keep the mouth closed naturally andbreathe in and out through the nose.

Generally, when we practise the low stance we will notstay for too long and when we are tired we should stand upand change to a mid or high position. When we feel strongagain we can go back down again. So we can repeat low, highand middle stance for quite a long time. Generally, peoplecan stand one to two minutes in the low posture and somemore senior students five to seven minutes. The low stancewill not make you heavy and stiff but actually the opposite, asit makes you feel lighter. In Chinese we say, “Light Gong (XingGong) training is based on heavy training.” This standing exercise can also help a lot of leg and knee problems.

The height of the middle position can vary, but the Baihui, Huiyin and Yongquan points must line up vertically together. The feet can be wider than the shoulders. The eyes and breathing are the same as in the low position. The eyes must be open because in this exercise there is a lot of Qi that needs to be released out through them. We do not focus so it means we are not using our eyes to see. Again, the hand positions and gestures can vary, for example, Laogong points facing each other or facing the ground, etc. It has the same meaning as the low stance.

Sitting Meditation

When meditating sitting on a chair, we should not lean back against the back of the chair like we do when watching TV. We should sit forward towards the edge of the chair and inthis way we minimise how much contact we have with thechair. There are many ways and gestures we can use for thehands. You might just place your hands on your thighs so that the Laogong points touch the Liangqiu points or form a hand gesture which is also fine. The feet should rest on the floor and the knees and toes should line up vertically, but the feet must be flat on the floor.

Lying Meditation

The last way of meditation is lying down. The most common way is to lie on your back and rest your hands on your Dantian, this means that the Laogong points cover the Dantian. The head should be raised up a little using a pillowso that the head is higher the feet. This allows the Qi toflow down to the Dantian and to the feet. The downside of this position is that it is easy to fall asleep, so generally I donot do much lying meditation. Another way is to lie on yourside and put one hand close to your head and the other hand on your thigh. This creates a Taiji symbol with the body.

All these four ways to do meditation are the same inthat they allow us to calm down, shut down our senses andstore our Qi. However, standing positions develop the bones and lotus position concentrates the Qi in the upper body more which is why the legs feel numb because the circulation ha sbeen blocked somewhat. In the end, no matter which one we do, we need to be patient and relax the body. The longer we can meditate the better we will get and the more we will enjoy its benefits in the future.

Qigong for Digestive Problems

Qi Magazine - Issue 85 (December 2007)

Today, many people have digestion problems because they do not get enough exercise, eat improperly or have too much stress. Some have all of these factors and so it is understandable that they will have illness.

Our bodies are meant to be maintained and looked after but often we neglect to do so until we have an illness which tells us something is starting to go wrong. We know we need to service our cars regularly, changing the oil and topping up brake fluid and water or coolant. Every so often we need to have something more serious done like replacing old brake pads or a worn tire as we know that otherwise it could be very dangerous and cause us to have a serious accident. Most of us though, do not give the same regard to our health until it is too late. When the big problem comes, the time for worry is already gone. We can only try to limit the effects of the problem and start to build up our Qi and immune system through Qigong exercise and meditation.

The first thing we should work for is the bones and so doing some standing meditations like Zhan Zhuang or Horse Stance is ideal. In the beginning you may only be able to stand a minute but can slowly build up to 5, 10 and 15 minutes or longer. You should feel good when you are standing although at first you may find the mind wandering and that you are impatient to be still for so long. If you can conquer this impatience, then you can start to develop yourself. The longer you stand (within reason), the more Qi you will gather which will "wash" the internal organs and make you stronger.

Sometimes it is the most simple exercises, like Wuji stance, that will give us the most benefit. However, in the end, it is all up to us as we are the ones who have to work for our own Qi and healing.

With kind regards,

Michael Tse

Qi: One Energy - Two Expressions (3 of 3)

Qi Magazine - September 2007
By Adrian Chan-Whyles, PhD
http://www.chandao.co.uk/

Internal Force

Internal force - or that force which is cultivated and produced in the internal martial arts of China (Xingyi, Bagua and Taijiquan, etc.), has its basis (like external force) in the philosophy of ancient Chinese medicine and the science of Qi. Simply stated, internal force is that power which is produced within and around the bone.

The musculature, in this instance, becomes secondary as it is no longer required/used as a prime producer of energy but continues to fulfill its function for defense and mobility. Internal power generation is essentially dependent upon postural alignment. The basic Qigong exercise for the development of alignment trains both the body and mind. The bones must be anatomically placed so that they 'sit' squarely upon one another. The shoulder girdle sits squarely over the pelvic girdle and the pelvic girdle sits squarely over the ankles and heels. 

The hips and connected to the shoulders by a naturally 'S' shaped spine and connected to the feet by slightly springy knees. The feet are approximately shoulder width apart and the head sits squarely on the shoulders with the back of the neck extended and the chin tilted slightly forward. The mind focuses upon full, deep breathing, utilizing the full lung capacity. For this to occur, muscular tension in the torso and chest (which prevents full deep breathing) must be relaxed. Initially, tension is relaxed with the focus of the mind upon the tense area. 

Tension is acknowledged with the inward breath, and literally expelled from the muscle with the outward breath. An aligned posture does not require muscular tension to stay in place. With deep, full breathing, the heart beat slows down whilst having more oxygen available per breath, per beat of the heart. Tension would normally prevent oxygen transference around the body - but when tension is relaxed, oxygen and energy may flow freely.

When the skeleton is aligned, gravity acts upon the body mass - creating body weight which is pulled downward into the ground. The unhindered body weight travels downward through the center of the bone gently massaging the bone marrow. The bodyweight hits the ground - thus 'rooting' the practitioner like a tree. In this state, it is difficult for an external force to move the body. As the weight hits the ground, an opposite and equal rebound force is created, that travels back up the body, through the bone marrow, again massaging the bone marrow in the opposite direction.

This gentle massaging of the bone marrow, ensures that the bone is both robust and yet flexible, two essential components of a healthy bone structure. Over time the bones toughen. At this point it must be pointed out that an aligned posture is a rounded posture. The bones of the legs, torso and arms assume a rounded posture that forms what is known as 'Internal Iron Vest.' The rounded posture absorbs, deflects and reflects incoming power. As a blow strikes the aligned posture, the incoming power is automatically reflected back into the attacking limb, causing damage to that limb at the point of contact. With the concentration of the mind through deep breathing and postural alignment, the mind brought to a single point - concentrating and relaxing the energy of the mind. As the intellect relaxes, the intuition comes to the forefront and is experienced as an expansion of awareness that goes beyond the physical limitations of the body. Over the years, this expansion deepens and matures - this is Qigong of the mind. 

From this still position, the rudiments of internal power are both acquired and cultivated. The next stage is to be able to maintain and produce internal power whilst moving the physical body around through time and space. The structure of the sequential forms of the internal arts exist to exercise and manifest this internal force whilst on the move. 

The rebounding, upward force is used to emit energy from the center of the body outwards, whilst the dropping body weight force is used to absorb incoming power. As this force is not dependent upon the rules of muscular power immense force can be produced with virtually no movement as gravity is at work regardless as to whether one is moving or not. No single muscle group can produce the same amount of force created by the bodyweight. Also, muscles tire and need resting, whereas internal force is constant and never grows tired. On a genetic level, human beings are programmed to see muscular movement and prepare to counter it. However, the ability to produce substantial force with virtually no muscular involvement by-passes the natural human instinct for survival. An internal master literally exists and moves within a perceptual gap. If one is not of equal development, then it is very difficult fo confront and counter the internal.

Qi: One Energy - Two Expressions (2 of 3)

Qi Magazine - September 2007
By Adrian Chan-Whyles, PhD
http://www.chandao.co.uk/

External Training

In Chinese medical thinking, any movement that has its origins of power generation on the outside of the bone, i.e. through the muscles, ligaments and tendons, is termed external in nature. This is important and the main way that human beings produce power from an early age.

It is as if we are genetically pre-programmed to produce power only from the musculature, even in our untrained state. External training then harnesses this power in a systematic manner. A practitioner will learn how to control their bodies via their musculature in a well co-ordinated and will timed series of martial exercises. The basic power for this expression is essentially forward or backward motion with an un-dropped bodyweight (i.e. when muscular tension is used to 'suspend' the body structure in a solid sheet, in one orientation, to protect against incoming blows). The 'weight' of the practitioner, (using the body joints as levers), propels the weight forward, through an arm or a leg, in a fast ripple-like fashion.

The hip and shoulder joints are used as a 'hinge' mechanism, as if one were slamming a door. As the muscles tire, so does the power output, and blows start to lose their effectiveness. This is why external styels emphasize muscular development through the practice of external Qigong, or in other words training the musculature to store Qi. This makes the musculature hard and robust when tensed for combat. This is called external 'iron vest' training (Hard Qigong), whereby the musculature acts as a barrier to the possible harmful effects of incoming, external blows.

External training prepares the mind and body for a journey toward transformation. Slowly, over time, the practitioner will develop an ever-increasing awareness of his/her mind and body. The older traditional styles usually have a clear external component, and a clear internal component. However, as the soft and gentle (i.e. Yin) cannot exist without the hard unyielding force (i.e. Yang), we must acknowledge that any style that conforms to ancient Chinese scientific thinking must fully embrace both aspects of the energy spectrum and training will reflect this.

Generally speaking, at the start of the journey, the human body is overly tense and hard. The external training harnesses this state. As the practitioner progresses, the musculature begins to relax. This process may be observed with the analysis of technique. Initially, if a punch was observed, the arm would be extended forward, with much thrusting force and in order to prevent injury, the muscles of the hand would be tensed throughout the entire process, to protect the fist structure from the re-coil of impact.

This tension would also exist in the arm and throughout the body. Any other observed technique would reveal the same dynamic of movement. As the practitioner progresses - tension recedes and more and more of the technique starts to be performed in a relaxed manner. This is the slow path toward the internal from the perspective of the external. Eventually, the practitioner is able to punch with a relaxed hand at the point of contact. How this happens can be understood by the clear investigation of what it means to produce internal force.

Qi: One Energy - Two Expressions (1 of 3)

Qi Magazine - September 2007

By Adrian Chan-Whyles, PhD

www.chandao.co.uk

INTRO

Within the field of Chinese medical thought - the philosophical/physical force of "Qi" is not only central, but essential to the entire edifice that is today referred to as Traditional Chinese Medicine (TCM). An underlying, invisible force of one sort or another permeates ancient cultures, from the 'ether' of the Druids, to the 'prana' of ancient India.

Much confusion abounds both in the West and in modern mainland China about what exactly 'Qi' is, how it should be cultivated and developed and what should be done with it once developed. To understand clearly, we must consider the Chinese ideogram for the word pronounced Qi.

Essentially, the character for Qi consists of a cauldron hanging over a fire. In the cauldron there is boiling water and in the water, rice is cooking. There is a lid on the cauldron, which rises gently up and down as the steam in the cauldron builds up pressure and the steam escapes. 

This character denotes in virtually its entirety, the spiritual, medical and martial foundations of the internal arts of ancient China. But the external is still allowed for, although in a subtle way. The cauldron lid, as it rises and falls, serves as an illustration of what it means to perform physical martial movements in an external way. From this, it maybe deduced that the 'external' state is intended to be only transitory and not permanent. The philosophical implications are clear - the internal condition is the highest level and is attainable by the cultivated human being. 

There is only one Qi power in the universe that animates matter and links spirits of the world. The external and internal states are intrinsically linked a their base. What separates the Qi into a predominately external expression on the physical plane is simply that the practitioner has not yet deepened his/her understanding. This natural state of 'un-knowingness' is common to us all. As we get older and become more fully aware of our bodies and minds, our appreciation for Qi deepens and we perceive what it means to express our minds and bodies in an internal manner. 

Qi, being universal in nature, has a physical component and a psychological (i.e. spiritual) component. When we are young, we tend to focus only on the physical and can not see beyond our own physical structure. Eventually, with the appropriate training, we can focus and develop our minds so that our awareness can expand beyond our bodies. We exist as if we are in a three-dimensional sphere of awareness which can permeate far beyond the arbitrary boundaries set by our physical limitations. In this heightened state, we move freely in any direction and there is nothing that cannot be achieved. 

Relax - Practice

Qi Magazine | Issue 75 | March 2005

by Helen Massy

When we start to relax we notice how tense we are. How and when these tensions crept in is an individual matter – partly hereditary, social conditioning or self-imposed attitudes. All these tensions arise out of a sense of need to protect or defend this ‘island’ that we call ‘me’. Undoing the tensions can feel scary. We may feel vulnerable, off-balance and yet gradually freer and more comfortable with ourselves. The things that upset or disturb us, causing us to become tense or defensive, are good teachers. They show us where our beliefs need reassessing.

There can be a sense of safety in being good at things: survival of the fittest, top of the class, praise, accolade, prestige. Yet what happens when this is threatened, if we become ill or fall out of favour? Can we take it in our stride or do we react with fear, anxiety or anger?

Why not just relax and enjoy life, whatever our level? It is so much more important to feel at ease and comfortable with ourselves and our imperfections. There is no need to strive to be different or better than others, just to be ourselves – natural and at ease. This is possible at times, though for some people these times are rare. Which is why we have developed practices like Qigong, Taiji Quan and meditation to bring our awareness into the present, so that we can appreciate our daily lives and live them to the full.

We can notice our ways, habits, thoughts, preferences and beliefs and see through the illusions that we construct about our lives. Gradually we understand that the defences we hold so close to us actually limit our vision. And there is no way we can speed up the process by more ‘doing’.

I do not advocate that we give up practice or that we practise less often, simply that we watch for those subtle thoughts and tensions that diminish our sense of self and set us on the path of striving. Such thoughts pull us out of the present and relaxed awareness. We know in our hearts when enough is enough and also when we are driven to practice through tension, rather than choosing to practise and develop our skills at a natural pace. Being happy with ourselves as we are (and others too) brings us right into the present. Then we can relax and find inner freedom. This is translated into trust in the moment, where gravity can work with the body to create a sense of buoyancy. There is no need to fight or struggle to hold ourselves upright. Instead, we can yield to the pull of gravity and let the Earth give us support. Then we can open to our surroundings and the Heaven Qi around us. The resultant posture is one of confidence and expanded awareness in the present. In terms of meridians, the Stomach meridian takes energy down to the Earth and the Spleen meridian, in turn, gives lift to the body. We also take in energy through breathing (Lung meridian) and as we breathe out, we can let go of the moment, thoughts, ideas etc (Large Intestine meridian). Other meridians are involved of course, but my studies of Movement Shiatsu with Bill Palmer, interpreting Traditional Chinese Medicine from a Western perspective, show that these are the main ones for the embodiment of grounded confidence and an open mind or radiance. 

It does not matter about the theory as much as practising, to discover for ourselves the benefits of letting go, so that we can be present, relaxed and aware, poised for action. Then our actions reveal more about us as we interact with others and so the process continues. And there is no one way to do this! We each have our own approach to life and so we need to understand how to harmonise and to find inner peace and tranquillity. No one can do it for us. The responsibility is always ours – to see through our beliefs and conditioning and to find real peace and harmony with all life.

Breathing is key to internal arts

By Glenn Gossling

Excerpt from Qi Magazine

Issue 70, January 2003

In the West, the difference between internal and external is also further confused by another complementary pair of terms – hard and soft. A hard art is often seen as one that uses big fast movements and is physically demanding where as a soft art is one that is slow and gentle in as clear cut or as simple as people may think. The answer is that movements do not have to be soft and gentle to be internal and conversely just because a movement is soft and gentle does not automatically make it internal. A slow movement can be tense and if movements are ‘too soft’ they can compromise the posture and structure of the body. It is the principle of have three foundations:

1. Posture

2. Breathing

3. Relaxation

It is not the external appearance that counts but what is going on inside. In Kung Fu you are aiming at an ideal of correct posture, with relaxed breathing and movements throughout. Certainly, this presents a challenge to most people. It is not easy to do a form at full pace, without tension in the muscles and finish with your breathing as relaxed and calm as if you had been sitting meditating, but if you practice enough it is possible.

It is possible because the correct posture allows you to breathe more deeply and use your body’s energy more efficiently. It is possible because a correct use of the body’s structure means that all the body’s movements are interconnected and not dependent on the isolated tensing and relaxing of muscles. In fact this is key to the difference between an internal and an external style. The internal style is not tense. Its movements can be big, fast, hard, and powerful but they are not tense and they do not compromise the internal structure of the body.

Because the muscles are not tense they do not use so much energy or oxygen. Usually tensed muscle sets are working against each other making the movements rigid, which is a double waste of energy and oxygen. This is not what is aimed at in Kung Fu. The movements should be powerful and fluid. The aim is to maximise your energy and oxygen consumption so that your breathing can remain relaxed, because again the act of breathing itself can usea large proportion of the body’s oxygen.

All internal arts have a focus on breathing. This is perhaps because the lungs are one of the easiest of the internal organs to control. It is a lot easier to regulate your breathing than it is to control the secretions of the spleen for instance. The lung is the most ‘external’of the internal organs. Posture and relaxation can be used to affect the breathing and once the breathing is brought under control it will have a beneficial effect on the other internal organs. This is the principle we see in most forms of Qigong. The same is true of Kung Fu with the difference that at the same time it also challenges the physical body.

None of this is easy. To develop the body’s conditioning to a level where ‘hard’ forms can be performed ‘softly’ using large ‘external’movements' with internal energy requires a lot of work. If it didn’tit wouldn’t be called Kung Fu.

Meditation: Stretching of the Mind

Excerpt from Qi Magazine | Issue 69 | December 2003

By Michael Tse

Today many people are interested in Yoga because it is good for the body and mind, but Chinese also have stretching and meditation for the mind and body. Both India and China have a long history of health and culture, so we both understand how to develop the body and mind

Meditation is very important in health. Today we cannot shut our thinking off. To be peaceful, to be calm and not bother other people, then close the eyes, close the mouth and sitting still is the way. However, many people cannot do this. Our lives are so busy now. Ask yourself when you have time to do completely nothing at home. So we must force ourselves to do meditation in the beginning as we are not used to being still. In the beginning, sitting meditation is very good and most people will be comfortable for this. It is much easier than starting with full lotus.

Meditation is mind training. We know that when we close our eyes, we will still keep thinking a lot, but we have to force ourselves to stay there with the eyes closed. It is just like running. It is hard but we have to finish the journey. In the beginning, you might find you will move the body a lot: changing position, scratching at an itch, sometimes even wanting to go to the bathroom, but that is alright for beginners. We all go through this. Later, you will get used to it and it will be easy to go from five minutes to half an hour, from uncomfortable to be comfortable, from many thoughts to no thoughts. This is the training of meditation. Because your mind is empty, this is why you become open to receive any messages. The longer you keep this emptiness, the higher level you will reach. You will find your memory is clearer and your judgment more accurate. You will be able to listen and speak better and your vision will also be clear. In the end, you will become more wise and some people can even develop some psychic potential. I find that people who do not do meditation or find it difficult to meditate will get older quicker. Therefore, meditation is very important for longevity. Daily stretching of the mind will lead us all to live longer and more healthy lives.

Moving Zhang Zhuang for Cultivating the Dantian

In the MIT Qigong Year Two Curriculum, Coach Jim Roselando introduces his students to moving zhang zhuang. Choose your favorite posture or keep your arms relaxed in wuji... spend a few minutes finding your center and connecting with your breath. Then gently and slowly transfer all of your weight to one leg... pause... feel your center, feel your balance, breathe deep and soft.... then transfer to the other leg. Move gently, softly, deliberately... 

Below, Michael Tse, editor of Qi Magazine, offers additional valuable information on this powerful exercise.

Collecting Qi to your Dantian - Walking 

Qi Magazine | Issue 62 | August 2002

by Michael Tse

Breathing

Throughout the whole movement, breathe naturally.

Concentration

As you move, make sure you keep your knees bent and the body at the same level. Do not move up and down as you step. Keep the eyes forward, gazing down.

Benefits

A lot of time when we walk, we will walk too fast. For general walking, if we walk too fast, we will use energy. In this exercise, you should walk slowly, so you will go through the detail of the body. How do you use your weight? How do you put your weight forward? How to change one's weight to the other side of the body? That will help your mind and body to connect together because you do it slowly. As you bend your knees to walk, all your weight is on your legs and your upper body will be light. It will create a warm feeling in your body. However, your leg will be a little bit tired. At the same time, you collect the energy, you pass the Ren Mai and down to the the Lower Dantian. So every time you move, the energy will go down to the Dantian and open the channel. So this part is of benefit for the circulation and liver because the liver connects with the blood. And the coordination should be with your torso and legs together. 

History and Background

When we do this exercise, we keep collecting the Qi to the Dantian with the simple walking. It will be easy for beginners. So, in the Healthy Living Gong, we have both stationary movement and walking movements which are like Yin and Yang to balance our Qi together. 

Daoist Wisdom for Healthy Living

Qi Magazine || Issue 60 || April 2002

By Adam Wallace

Qigong training not only encompasses breathing, movement, and meditation but should also include basic knowledge of Chinese medical theory and philosophy. ‘Dao De Jing’, written by Laozi over 2,400 years ago, is a source of wisdom, which when applied becomes high level Qigong skill.

 The following is merely a sampling together with some personal comments for clarification. 

“When a person is born he is soft and supple. 

When he dies he is stiff and hard. 

All things are soft and tender at birth and at death they are withered and dry”.  

When the body and mind are relaxed and soft the Qi flows properly which is essential to health. A stiff body is caused by straining while working or exercising and a stressful mental state. Gentle movement and remaining mentally flexible aids longevity. 

“In concentrating the Qi to achieve flexibility can you be like a baby?”

In the womb babies breathe from the Dantian, which stores Qi. Breathing with the lungs uses Qi. Dantian breathing saves much biophysical energy, which is then converted to True Qi, and serves as an internal massage for the vital organs. 

“Do not swerve from your innate nature and return to the state of infancy”. 

The newly born are pure of mind, without passions or ambitions, etc, and can let go of their emotions. They cry and quickly forget. As adults we internalise our problems, which affects our Qi and health. Meditation is the tool to enable us to return to the peaceful state of infancy and transcend our emotions. 

“A tall tree grows from a tiny sprout. 

A tower begins from the earth up. 

A journey starts with a single step”.

Everything grows from small to big. This is the way of nature. It is a mistake to rush the natural process. Businesses collapse because owners miss this principle and expand too quickly. Qigong practice is no exception - to rush or take short cuts can be disastrous. With regards to illness, listen to your body and catch any problem when it is still small and has not become too big to control. Better still, practise Qigong and prevent disease altogether. 

“If your hallis filled with gold and jade, it cannot be protected. 

If you are wealthy and honoured, pride follows, which can attract mistakes and misfortune. 

When the work is done retire; this is the Dao of heaven”. 

Many people are obsessed with collecting valuables. The more belongings you acquire, the more responsibilities and worries you have. In the end, you no longer possess the valuables, they possess you. Throughout life, we need to let go of our attachments so that we can truly be free. This includes our emotional baggage. 

“No disaster is greater than not knowing what is sufficient. 

No crime is greater than avarice. 

One who knows sufficiency will always have enough and avoid danger”. 

Desire is a disease. The more you accumulate the more you want. ‘What is a rich person? Someone who has everything he or she needs. If your needs are few and you have everything you could want, then you are richer than the person who has has financial wealth but is never satisfied. 

“The five colours cause blindness. 

The five tones cause deafness. 

The five flavours cause the inability to taste. 

Racing about on horseback and hunting cause madness”. 

Overexposure to visual stimulation i.e television, computers etc. expends Qi and damages eyesight. When the eyes are tired rest them or meditate. Constantly listening to loud music impairs the hearing. Those who move to the countryside from the city and find the quietude disturbing have already lost their balance with nature. Choose specific times in the day for silent contemplation. Perpetually eating rich or spicy food damages the palate’s ability to distinguish flavours. Those addicted to high-speed thrills and dangerous situations who only feel ‘alive’ when adrenaline is pumping have also lost balance. 

“Rare commodities cause mankind to do wrong, 

so the Sage concerns himself with his abdomen and not his eyes”.

Gold and rare jewels may seem substantial and worthwhile possessions but you cannot take them with you after you die so they are ultimately worthless. Dantian Qi, on the other hand, may appear intangible but it is more real and valuable as it cultivates your health and spirit, and bestows longevity. The eyes generally look outwards and we are tempted by what we see. Hence, it is beneficial to routinely shut the eyes and look inwards. Sometimes the blind perceive more than the sighted. 

“What is dearer, fame or health? 

What is more valuable, health or wealth?”

Everyone should ask themselves this question. You cannot enjoy your wealth or fame in sickness. Health is also the only factor over which you have complete control.

Central Principles of Daoism

Qi Magazine

Issue 59 | February 2002

By Adam Wallace

Daoist philosophy, which dates back almost 5,000 years, is so ingrained in Chinese culture that it forms the basis of its cosmology, sciences and medicine, folklore, mysticism, poetry, painting, calligraphy, martial arts, and Qigong

Daoism is not strictly a religion but a way of life which allows the follower to reconnect and live more closely with nature. Unlike religious worship of a Supreme Being, Daoism recognises a ‘supreme state of being’ which everyone can achieve through their own personal efforts. Dao is eternal, infinite, and beyond all time and space. It is the source of all being; the mother of the universe. It is the invisible thread which connects and permeates everything in existence. Laozi, the Sage, reluctantly termed it the Nameless (as well as The Unknowable, The Void, and The Way) as he knew words limit and Dao is limitless, beyond all description. Void is the very nature of Dao and to say that it exists is to exclude that which does not. Dao gave birth to One (the Universe or Unity), which created Two (Yin and Yang - the entire spectrum of complementary opposites including light and dark, male and female, mountains and valleys, etc.), which created Three (the Three Treasures -essence, energy, and spirit) which gave birth to the multitude of living things.

Dao is seen as a ceaseless flow, changing every moment. Yet the changes proceed in orderly cycles.We can predict day following night, the changing order of the seasons, and even Halley’s Comet which passes once every seventy-six years but other cycles are longer and harder to comprehend. Investigation into nature’s patterns allows us to predict events which is how the Daoist ‘Yijing’(or ‘Book of Changes’) was created. Daoists follow the principle of Non-action (Wu Wei) which is to act without forcing, moving in accordance with nature’s flow, and following the path of least resistance, like fish swimming with the current or a plant bending towards the sunlight. Stillness, which is central to Daoist philosophy, is to return to the original state of being. Meditation is the tool to achieve this. Activity should always alternate with periods of stillness and never be pushed to the point of strain. This is the principle of balance, necessary for a long and healthy life. The practitioner’s heart and mind should constantly remain calm. Anger, anxiety, desires, frustration etc. all disturb inner peace so it is best to reject them. The emotions should not be suppressed but transcended.The 5 Elements (wood, fire, earth,metal, and water), or five energies, exist everywhere in the universe. They are represented by the colours, directions, seasons, emotions, flavours, internal organs, climates etc. None is superior as each exerts a mutually creative(supporting) or destructive (restraining) influence upon the other. The Three Treasures have various manifestations within the cosmos. Within the confines of the human body Essence (Jing) is the seminal fluid and blood, Qi is vital energy, and Spirit (Shen) relates to the mind. These become weaker and coarser due to bad living habits and unrestrained desires, or lighter, purer and more refined if they are conserved and cultivated. Alchemy is the process of refining the spirit, generally disguised as the quest for converting base metals into gold. Daoists sought to refine a ‘goldenpill’ which bestowed perpetual youth, resistance to disease, and immortality(or immense longevity). Some ingested experimental compounds of cinnabar (sulphide of mercury), gold, silver, jade,pearls, silver, and even arsenic, many of whom died from poisoning. The highest form of Daoist alchemy is Qigong, which is natural and requires no external aid. The refining process involves conserving Jing, or bodily essences (the raw materials), and fusing it with Qi (the catalyst) through breathing practices and meditation, to develop Shen (unified mind, breath, and spirit).

There are essentially two goals in Daoism. The first involves living in accord with Nature. The second is the process of cultivation. The ego places a barrier between us and Dao so it must be dissolved until we become Selfless. This is to return to the Source, like a rain drop falling into the ocean. In death, the physical body (coarse matter) is discarded, like a snake shedding its skin, and if the consciousness (pure energy) has been developed to forge a strong ‘astral body’ it is free to become One with the Universe, and transcend death. So Daoists meditate to develop the mind in the quest for immortality, but a healthy body is necessary otherwise all the Qi is spent on healing, leaving none spare to develop the spirit. Speculation aside, on a truly practical level those who follow‘The Way’ and Daoist health regimens unquestionably attain longevity and in China 100 years in good health is tantamount to ‘Immortal.’

Qigong Wash-up: Buddha Washes the Face

From Qi Magazine | Issue 54 | Mar/Apr 2001

a. Following the last movement, stand up and let the hands follow the body with palms still closed up to middle Dantian. Then

bring the palms up the face so that the Shangyang point on the index finger touches the Yingxiang point on either side of the

nose.

b. Push the palms upwards so that the Laogong points of the palms cover the eyes. Continue upwards so that the palms pass

over the top of the head.

c. Continue to move the hands to the back of the head and around to the ears so that the lower part of the palm covers the

ears. Repeat these movements three times.

This movement stimulates the five external organs of eyes, ears, nose, tongue and mouth with the Laogong point and fingers. The eyes relate to the liver, ears to kidneys, nose to lungs, tongue to heart and mouth to spleen. So from the external organs, the energy will go back to the internal organs.

Anecdotes of Wang XiangZhai

by Wang Xuanjie (Translated by Chen Shengtao) 

This article first appear in China Sports magazine

When Wang Xiangzhai created Dachengquan half a century ago, wushu which was popular among the folk was not close to the original and had become a show piece rather than a fitness exercise and combat skill. To preserve the quintessence of traditional Chinese wushu, there was every need for all martial artists to pay attention to the prevailing deviation and make concerted efforts for a renewal. His determined resolution strengthened as he saw the Japanese invaders beating their victim of occupation for fun in Beijing. “We are a great nation”, he said indignantly. “How can we put up with such insults?” Then, while absorbing strong points of various schools of wushu, he created a style of barehanded exercises – Dachengquan. To spread the newly-emerging routine far and wide, Wang recruited a large number of youngsters and gave them lessons personally. His aim was very clear and that was to help boost the morale of the Chinese people and counter foreign pugilism. He issued a statement in a local newspaper and declared that he was ready to take on any rivals including those coming form foreign countries. Wang’s remark angered Kenichi Sawai, a Japanese martial artist then living in Beijing. Sawai was good at karate, swordplay and judo. In his eyes, Chinese wushu was only something like gymnastics, having little value in actual fights. So, one day he went to call at Wang’s in the hope of showing off his prowess, when he saw Wang Xingzhai, he found that the Chinese shadow boxer, a man of middle stature clad in a long gown, looked very gentle and suave. He was very happy to meet with such a weakling, thinking that he would win without fail. After introducing himself and explaining why he had come, he produced a newspaper which carried Wang’s statement and tossed it on the table.

“You are ready to have a duel, aren’t you?” asked the Japanese karate practitioner, his face wreathed in contemptuous smiles. “Yes, I am”, retorted sneeringly my instructor. “I always mean what I have said. I would never refuse anyone who wants to compete with me. Foreign martial artists are especially welcome”. Hearing that, Sawai went out of the drawing room and stood in the courtyard waiting for a duel. Without any hesitation, Wang came out with his hands placed behind his back. Directing his strength to both hands through concentration, Sawai assumed a horse-riding stance and launched a sudden attack on Wang’s face with hands. Seeing this, my instructor, his left hand remaining still, extended his right forearm to parry Sawai’s hands. Then with a slight exertion of strength, Wang threw the Japanese muscleman 10 feet away. Before realizing what had happened, Sawai was already lying on the ground on his back. Not admitting defeat, Sawai wanted to have a swordplay contest with Wang because he was so skilled at it that he could cut an apple on the head of a man into two without hurting the head. Considering that Sawai should get an idea of what Chinese swordplay was, Wang agreed to have another contest. With a sword held overhead in his hands, Sawai delivered a hard blow at Wang’s head. Wang stepped a bit to the right and wielded his sword to block the opposing sword. As the two swords clanked, Sawai was also thrown several feet away and flattened with his palms benumbed.

Irreconciled, Sawai rose to his feet and pounced upon Wang with his sword towards the throat. This skill is very famous in Japanese swordplay, with which one can catch his rival off guard. However, Wang was so good at Chinese swordplay that it seemed as if he did not make use of eyes but sense only in a fight. Wang turned his body to the right slightly, leaving Sawai’s attack wide of the mark. In another instant, Wang pressed his sword against his opponent’s. Sawai tried hard to draw his sword back, only to no avail, since it was “pasted” to Wang’s at the guard of the hilt. When Wang mustered up his strength, Sawai was flung out and slammed against a nearby door, which caved in as a result. Later on, Sawai engaged Wang in a qinna contest. By then, he was already a 5th dan judoka in Japan. However, he could never get hold of Wang by the sleeve or the front in competition, no matter how hard he tried. Instead, he was grasped by Wang as soon as they came to grips. Then came an Italian boxer who had made a name for himself in West Europe. His surname was James. When he was on a tour in Beijing, he learned that Wang Xiangzhai, founder of dachengquan, was looking for a rival, so he was also eager to have a try, believing that it was a good chance for him to earn fame in China.

James was an experienced boxer endowed with long a powerful arms and highly proficient in the art. With his right hand in front and left hand at his lower jaw, he suddenly delivered a straight left to Wang’s face. As James raised his right forearm for a parry, Wang in quick succession made a powerful push that shot James up and grounded him six feet off. Without knowing what it was all about, James rose to his feet and composed himself for another bout. This time, he changed tactics. He first made an arm feint and then gave his chest a right uppercut. Turning slightly to the left, Wang put his right wrist gently on the left elbow of James, who felt benumbed all over at once, and collapsed on the ground after tottering for a moment. Now, he realised that he was not as good at fighting skills as Wang, which should account for his previous defeats. However he thought he could outplay his rival in the third bout; he believed that he was much more powerful than Wang. To show this Italian boxer what Chinese boxing was really like, Wang asked James to punch his chest and ribs. A hail of hard blows followed and Wang was as firm as a rock. Getting desperate, James gathered all his strength and landed a heavy punch on Wang’s abdomen with his right hand. Wang’s abdomen heaved a bit and James fell down onto the ground with his right wrist sprained. Later, a Mongolian wrestler, who had been living in the suburbs of Beijing, came to compete with Wang Xiangzhai.

This story sounds quite incredible, but it has been on the lips of martial artists to date, named Bator, this lad was a son of a former official in charge of military affairs in the Qing Dynasty (1644- 1911). Bator began to learn Xingyiquan (form-and will shadow boxing) from his father at the age of 14 and took a fancy to archery and horsemanship four years later. When he was 20 years old, he started to practise wrestling under the guidance of a former imperial court trainer. After five or six years of training, he made rapid progress and became quite versed in wrestling. He was strong enough that he could subdue a galloping horse. One day on his way home, a shying horse ran up to him, pursued by a yelling crowd. When the horse arrived in front of him, this Mongolian wrestler first moved aside, then to the great surprise of the pursuers, jumped forth to catch the horse by the neck and upset it.

When he heard that Wang Xiangzhai was willing to have contest with other wushu devotees, Bator went into the city to rise to the challenge. At the start of the contest in Wang’s courtyard, the two stood a few metres apart, face to face. Bator moved forward, trying to throw Wang down with a unique skill he had mastered in wrestling training. As they were about to come into contact, a small insect buzzed into Wang’s left ear. Disturbed as he was, Wang continued with his form steps forward while picking his ear with his left little finger. At the sight of this, Bator jumped out of the way and, bowing to Wang with his hands folded in front, said, “You are so good at martial arts. I am no match for you”. The two exchanged a smile out of their tacit understanding for each other and the contest thus ended. The onlookers were all in amazed. One of them asked Bator, “How come you acknowledged defeat? You should have a try for it”. “As an old saying goes, a master knows what a man is fighting against the moment he takes the opponent on. He was so sedate and self-assured at this juncture that he could afford to pick his ear. If he was not an adept in the art, how could he have so much confidence in winning the contest?” In the year he developed Dachengquan, Wang Xiangzhai kept having contests with dozens of martial artists, Chinese and foreign. They all came in confidence, but went in failure. Since then, the name of Wang Xiangzhai has spread far and wide and Dachengquan become a beautiful blossom in the flower garden of Chinese wushu.

Meditation: Aid to Qigong Development

Regardless of the style of Qigong you may practise it is vitally important to have a quiet and focused mind. In order to reap any benefit from your efforts you must be able to maintain your centre, your concentration, and your coordination during practice. Indeed the very length of your session is determined by the quality and quantity of your quiet, focused mind.

Meditation: Aid to Qigong Development
by J. Reynolds Nelson
Qi Magazine || Issue 51 || Dec 2000

One of the problems many beginners experience as they embark upon their Qigong training is that of random thought or voices. This is quite a prevalent situation in the west, especially where the pace of living and constant media bombardment tend to fill every waking moment. In fact many of us are unaware of our mind’s constant chattering until we attempt to practise some of the quiet arts. Unfortunately the speed and constancy of this mental activity gives us little opportunity for mental relaxation. We tend to follow the patterns laid down by western cultures, which dictate what is relaxing: watching a film or television, a pint with our mates, shopping, a meal out, or perhaps, if you’re lucky, a walk in the park or countrysidewith loved ones. 

It is not until we attempt to practise something like Qigong or Taiji that we may discover that, while our teacher looks peaceful and centred, we are bombarded with internal messages and emotions that upset our concentration. For some of us this onslaught of mental hyper-activity is like a motor going into overdrive. While we attempt to relax our body and coordinate our movement and breath, our minds are frenetic. The result of this mental cacophony is often emotional manifestations ranging the spectrum from anger to depression, ecstasy to anxiety. Therefore, just as form and structure is important to beneficial Qigong exercise, so is the practice of the quiet mind. 

Meditation, like any exercise system, must be built up over time. Perhaps in the beginning the student may only achieve a few moments of clear and empty contemplation. However, with regular practice, the voices and random thought will remain at bay for increasingly longer periods of time. Where and when to practise are an important consideration. The best time is always when you anticipate having a few undisturbed and protected minutes. Traditionally this was accomplished by rising earlier than the routine and sequestering in a protected environment. Additionally finding a harmonious, natural venue of exceptional beauty, assisted in bringing about the state of mind conducive to empty thought and being or Wu Wei. In our environment however we may not be so fortunate as to be able to pick and choose. A quiet room or even closet, isolated and separate from the outside world should suffice. Some may find darkness an aid; others may enjoy the flickering of candles or hearing light instrumental music. Incense or fragrant oils may put you at ease enough to relax away the random thoughts dominating your mind. What works best for you, so that you will accumulate time before losing your concentration, is optimal. However, it is recommended that you practise meditation only under the supervision of a qualified teacher. As with any form of esoteric learning many problems can arise that may lead you astray with detrimental consequences. Finally it is within your practice of Qigong or other Chinese Internal Arts that your time meditating is tested. You should find that you can belay the emergence of random thought and voices for increasingly longer periods of time. You will then be able to concentrate more on your breathing, or movement coordination for the benefit of your health and well-being. 

Meditation has been proven over the years to be a great aid to the practice of the Chinese Internal Arts and has been incorporated into many systems like the Standing Pole of Yi Quan, or the single postures of Taiji. It is hoped, regardless of the system of Qigong or martial art that you practise, you find increased concentration and greater inner tranquillity over time.