INVEST IN LOSS

"Snake Creeps Down" from Yang style Tai chi.

“Snake Creeps Down” from Yang style Tai chi.

Body alignment and posture have a profound effect on your state of health and emotions. We maintain “attitudes” within our bodies, which then affect the posture. The slumped shoulders express the attitude that we are so troubled that we are “carrying the world on our shoulders”. The prideful, arrogant attitude has the chest puffed out.

To many people, these attitudes are their identity. They are how we feel who we are. But they lock us into a set of behaviors that limit our ability to grow and be creative. Tai chi frees us from being locked into attitudes. It allows the creative person, who you truly are, to become the core of your life.

When you are locked into a posture, energy cannot flow through the body. Blood cannot flow freely. The inter-cellular fluid, which brings nutrients and oxygen from the capillaries to the cells, cannot move. The lymph, which takes waste from the cells to the bladder and lungs for removal, does not move. The body then deteriorates.

A body locked in attitude is a fearful body. It is afraid to let go of that attitude because that attitude is the only place it feels safe. Relaxing feels like jumping off a cliff. Yet if you take the chance and relax, you find that the cliff is only a few inches high.

I believe that most people are locked into these attitudes and that is destroying our health and our ability to enjoy our lives. Tai chi can be a lifesaver if you are willing to go beyond merely memorizing the movements of a form. Tai chi has been described as “investing in loss”. This means that you put time and effort into letting go of your locked attitudes. You stop investing in tightening up your muscles to express fear or “strength”.

Invest in health and relaxation. Invest in making the rest of your life the most enjoyable life you can imagine. Learn Tai chi.

WHAT IS MIND?

Bob Klein

Bob Klein

When practicing Tai-chi form (or any other activity in life), it is important to distinguish the two parts of “Mind” or what I call “attention”. A Tai-chi saying is that, “Mind leads, body follows”. This does NOT mean that your thoughts tell your body what to do.

This saying is a clue to the real relationship between Mind (attention) and body. There are two aspects of Mind when you are practicing. One is knowing the movements and mechanics behind the movements. The other aspect of Mind is the ebb and flow of attention, its expansion and relaxing. This aspect is like the ocean currents. The “knowing” aspect is like a scuba diver who wants to get from here to there and get things done. He still has to yield to the ocean currents, which are much stronger than him.

The flowing aspect of Mind is not fixed at one spot, such as in the head. It does not give orders to the body. It flows, and the body responds because that is its nature. I also want to make clear that I am NOT talking about imagining the movement in your head first and then doing it. Attention simply flows here or there, it sinks or expands. It is Yin. It is the job of the other aspect of Mind, Yang, to exert influence on the body so that the movements are specific. But Yang Mind does not interfere or overcome Yin Mind.

Another saying is that “The one begets the two, the two begets the three and the three begets the ten thousand things”. At a beginners stage of training, the two aspects of Mind and the body are fused. Everything is tight. There is no relationship among these parts of us. In order to have a relationship, each member of the relationship must be free and independent yet coordinated with the others. If any one member is frozen, there is no relationship. If each is completely independent, with no connection, there is still no relationship. When all three are fused and locked, there is certainly no relationship.

Yet that fused, locked state is the condition of modern people. In order to develop relationship you can practice the form in this way: First allow your attention to move towards where your body will go, and then move the body there. The attention will be like a bungee cord, pulling the body, or like a boat, pulling a water skier. The attention will create a pathway that the body will follow.

You will gradually become aware of the Yin and Yang aspects of attention and their relationship with the body. In fact, everyday the Yin aspect of attention tries to “break its chains” and flow but we are so unused to that that we tighten up right away to stop it. If you know this, and look for it in your everyday life, you can attempt to extend the time that Yin attention is free by not reacting against it. Then you will have a chance for a real relationship between the parts of attention (“Mind”) and the body. (Don’t do this while driving).

When you first begin your Tai-chi practice you bring to it the state of Mind you have. But that frozen state makes it hard to learn Tai-chi. So you either do Tai-chi stiffly, or you struggle to do it in a flowing way. The only way you can really do Tai-chi well is through a transformation of Mind itself, allowing for the relationship described above. That new state of Mind then stays with you all day. You bring it into your everyday interactions and you find that, not only does this new Mind help you in your Tai-chi practice, but in your everyday life as well. And that is one of the great benefits of Tai-chi.

TAI CHI HEALING

Tai-chi Yang Form with Bob Klein

Tai-chi Yang Form with Bob Klein

The medical field is based on military strategy. We are attacked by micro-organisms and we defend ourselves with weapons (medicines) or surgery. Tai-chi is based on a different strategy so its concepts seem strange, or low tech.

My main job as a Tai-chi teacher is to develop an even distribution of attention in the student. The modern human is trained to withdraw attention from the body and concentrate it in the head. This weakens the body and over stimulates the head. The result is an “empty cleverness”.

We are taught to rely on the thinking process to interact with our world and to depress other means of interaction. The Tai-chi teacher’s job is to remind students of their original state of attention and of the ways we can connect with and interact with the world around us, rather than just thinking about it.

When we do push hands, for example, we have to be able to feel the state of readiness of every muscle and joint in the partner and the ever-changing pattern of attention from moment to moment. In this two-person game of “pushing” each other off balance, using tension by just shoving with the arms puts you at a disadvantage. The only way we can be this aware is by keeping our own attention completely calm and even, even though we are being pushed and shoved around. We then use this awareness to easily take advantage of the partner’s inefficiencies.

The Tai-chi forms teach us to generate all movements from the center of the body, and then, like a wave, allow each joint and muscle to flow out from that wave. The initiation of that wave is a relaxation – just like a pebble dropped into still water, creates circular waves.

It is very difficult to bring the student to this natural state of attention but it is the basis of healing in this system. As long as the attention is “trapped” in the head and thinking process, all the drugs and surgeries in the world, will not bring him to great health.

Yet, even these ideas about attention seem meaningless to someone who has not experienced them. You have to be brought to that experience by a teacher in order to even understand what it is and how powerful the experience is. It has been described as feeling like you jumped off a steep cliff. We are, indeed, standing high up on a steep cliff, struggling to stay on top of it and wearing ourselves out.

It is this struggle that wears out our minds and bodies and leads to disease. Yet the student asks, “If I let go of the dominance of my mind, how can I function?” In reality it is the even balance of mind and body that is required for true creative functioning, rather than just robotic functioning.

Tai-chi practice leads you to this very gently, yet it is a tough practice – very exacting and specific. The journey leads to freedom from fear and stress and a healthy way of interacting with people and situations, which in turn, results in a joy filled life.

Suggested training aids:
The books, “Movements of Magic – the Spirit of Tai-chi-Chuan” and “Movements of Power – Ancient Secrets of Unleashing Instinctual Vitality”
http://store.movementsofmagic.com/msbose.html

The dvd series: “How to Learn and Teach Tai-chi”
http://store.movementsofmagic.com/howtoletetap.html

BE LIKE VAPOR

Tai-chi is fluid.

Tai-chi is fluid.

Why do we tense up in response to stress? Tension makes us feel stronger and more present. When we are relaxed, we feel that we are like vapor, drifting away.

Tai-chi teaches us that we are more effective in defending ourselves when we are relaxed. Let the opponent fight a vapor rather than a solid object. When relaxed you can be quicker and more effective.

If the situation is not physical, such as a verbal argument or a life situation, staying relaxed will keep your mind clear and you will react more creatively. But how can we learn to stay relaxed when we are so programmed to tense?

Imagine a “black hole” (a collapsed star) that is so dense that even light cannot escape from it. If the entire earth were as dense as a black hole it would be the size of a peanut. So in comparison to a black hole, we are not very dense. We are almost not even here.

We tense (become more dense) in order to “feel more here” so we can be more formidable. Tai-chi teaches us that our vaporous nature also has power. It teaches us how to use the power of relaxation to get through life more easily.

The nature of a black hole with its immense gravity, is to pull everything towards it, to grab, to own. The nature of vapor is to merge with everything around it and to become part of the world.

Chi-gung, forms, push hands and Tai-chi bodywork are all designed to teach you the value of fluidity, the value of empty space within you, the value of merging. Internal space is defined as the ability of each joint and muscle to move. Even though the form is quiet, with minimal external movement, there is a free flow of internal movement, like waves flowing through the body.

This is the healthiest state of the body and it allows a relaxation of the mind and emotions as well. Embrace your fluid state and learn about its power.

Our dvd series, “How to Learn and Teach Tai-chi” discusses these ideas in detail. (See http://store.movementsofmagic.com/howtotetavo1.html for more information).

BREAKING DOWN THE WALL

Push Hands

When you visit another culture you realize how differently other people see the world. We tend to feel that our “modern” world-view is the most correct because we are the smartest people who have ever lived on the earth. And yet, the fact that we are willingly destroying the life support system of the earth creates questions about how smart we really are. The way in which our life-style is destroying the life support system within our bodies also calls into question even our dedication to survive.

Tai-chi practice is a way of introducing into the modern world, the concept that each of us is an ecological environment, completely connected to the larger ecological environment. How we balance the internal ecology with the external ecology should be a large part of our “personal culture”. If we can experience our bodies as living and conscious, rather than just a machine that carries our head around, we can begin to restore our health.

Our modern culture is based on the isolated individual, each of us fighting against all the others. To maintain this feeling of isolation we “condense”, that is, we tighten ourselves physically and mentally, turning ourselves into a walled city. We feel that, as long as our lawns are green, the rest of the environment doesn’t affect us.

According to Tai-chi principles, the destruction of the natural world and the destruction of our own physical health, arise out of the same mind-set. When we practice the two-person exercise of push hands, for example, there is a tendency to use physical strength to push the “opponent” over. It is common for someone, being pushed, to grab the arms of the pusher to avoid getting pushed and thereby be able to say that he didn’t really get pushed.

Push Hands is a game of transformation. It is based on not using tension but fluidity. It is based on allowing the push of your partner to be absorbed by your body, the force distributed among all the muscles and joints, and then transformed to go back to the pusher. Your role is to transform the force that comes to you. In this way you learn the connection between your inner self and its connection to the forces around you.

When you learn Tai-chi forms, it is not just a question of memorizing movements. You learn to generate movement from the relationship of the hips and legs to the root (your connection to the ground). The rest of the body then expresses that relationship. So forms teach you how to express your relationship to the earth.

There is a tradition, in Zen practice, of expressing your feelings at the moment of enlightenment. One student expressed it this way, “The inside and the outside – they are made of the same flesh”.

Every time you tense up and isolate yourself, you damage not only yourself, but also your connection to the earth, and even the earth itself. Every time you set yourself against others in anger, you do equal damage.

Tai-chi practice teaches you how to live an ecological life in the modern world. Practicing Tai-chi this way is a powerful way to transform your life.

Pushing Hands

The Tai-chi exercise of Push Hands teaches you to let other people into your “space”. While the goal is to push your partner off balance, you also have your hands and arms connected and you move towards his center of balance to push.

This creates an emotional tension. You don’t want your partner getting into your space to push you, yet you want to move into his space to push him. The unique Tai-chi resolution to this tension shows the genius of Tai-chi’s creators and also explains many of our society’s modern problems.

Some push hands players will tighten up and spend most of their energy keeping you out. They are not really paying attention to you (your balance, movements and state of attention) but just to their own mental strategies. When they push, the movement of the push is disconnected from the flow of movements that came before. This reflects their internal state, that of the thinking mind ordering the body around but keeping the body at “arms length” from their own thinking mind. It is similar to the politics of isolating people according to their differences and setting them against each other.

The Tai-chi approach to push hands is to consider the partner’s actions and your responses as one single unit. You allow the partner to make the decisions of movement and you stay connected with them, but offering little resistance. Whatever position they put you into, you are happy to be in that position, but you concentrate on being properly aligned and centered in that position. Part of that alignment is that you are in a good position to push the partner off balance. You use his movements to set up your body in proper alignment, rather than trying to take control and force his body to move according to your will.

The forceful, disconnected approach gives you the feeling you are strong and in control. But if you are partnering with a good push hands player, your own feeling of strength and control always leads you to being in a weak position. The good push hands player fills the spaces within your power, preventing you from functioning. Yet he does this lightly.

When two good push hands players are partnered, each tries to bring the forces within his own body. When his partner pushes, he absorbs the force, distributes that force among all his joints and into his root to empower his own response. In this way, the forcefulness of the partner is experienced as “raw material” you can use to add to your own power and return the combination back to your partner.

Push hands then becomes an attempt to connect to, and transform forces rather than to build barriers to those forces. You become part of the flow of forces rather than a blockage to that flow.

We are living in an increasingly “external” culture, in which we see each other as isolated physical objects battling against each other. We see the natural world around us as a store, providing products on its shelves, rather than as a living system that we are part of.

When I practice push hands with most people and softly merge into their “space”, they harden up and resist, desperately trying to maintain their isolation and to them, Push Hands is a game of maintaining your isolation and feeling physically strong (tight).

If the two partners can both merge, then Push Hands becomes a game of integration balanced with the attempt to push. It is a balance of merging and being an individual, a skill needed in any kind of relationship. Push Hands used to teach people that skill, but in a world of increasing isolation, this game too often reflects its host culture.

If we can embody that skill in our everyday lives, then we can begin to heal the rift between the body and mind, allowing them to merge, which brings us internal peace.

Remember the “Principles of Tai-chi Forms with Applications to Push Hands” workshop on Sunday April 17th 2016. Call (631) 744-5999 for more information. At the Tai-chi-Chuan School in Sound Beach, Long Island, N. Y.

WILL TAI-CHI SURVIVE?

Bob Klein

Tai-chi teachers who actually expect their students to learn Tai-chi fear that they will lose students. Tai-chi is a very exacting practice and requires awareness of each muscle and joint of the body, restoring full function. While many people would love to learn Tai-chi, few are ready to do the work.

So the teacher must decide how much he or she asks of the students. The less he asks, the more students he has. The more he asks, the higher quality of students he has. Sometimes the decision rests on how many bills he has to pay each month, unless he has a “real job”.

To the degree that the decision is based just on paying the bills, the students get a “make-believe” version of Tai-chi and that version is passed down, as that teacher’s students themselves become teachers, believing that they are really practicing Tai-chi. That teacher may defend himself by saying, “If I didn’t dilute Tai-chi, these students wouldn’t come to class. At least they are moving. That has to help them a little”.

These are the issues in the back of each teacher’s mind. I bring this issue up now because I have been hearing the same issue raised in the field of Pilates exercise. Some Pilates teachers say that they don’t mind if a teacher changes the training as long as they don’t call it Pilates.

My choice is to require that my students learn Tai-chi. They sometimes complain that I keep teaching new principles and they can’t keep up with the pace of learning. Yet I am teaching the same thing all the time even though I may explain it differently. They may ask, “Why didn’t you ever say that before” even though I say it all the time. When you are presenting the deeper aspects of Tai-chi training, the body of the student has to learn. The brain may feel that it is not “getting it”, but the brain doesn’t have to get it. The body learns and the student has to become comfortable with and learn to perceive that level of learning. Yet the brain always feels that if it hasn’t learned something then it hasn’t been learned.

When you really teach Tai-chi you bring the student through a transformation in the learning process. The student learns about his body and attention (how they work), then learns from the body and attention and then body, attention and the world around him all become connected.

Make-believe Tai-chi, of course, is just memorizing as many forms as you can and learning to say spiritual clichés. This may seem like a cynical attitude but the schools that emphasize this approach really irk sincere teachers. While the students of these schools certainly enjoy their classes, the downside is that the reputation of Tai-chi as transforming peoples’ lives just comes down to parroting phrases and movements.

Is there a danger that Tai-chi will become a cartoon of itself? If this is happening to other disciplines as well, are we all simply slipping into cartoon lives?

I have heard the argument that during most times in history, a few people really practiced each art and the rest practiced a shallower version and yet these arts survive. These times are no different from any other. I hope that is true. What do you think?

MORE TAI-CHI LEARNING TIPS by Bob Klein

How to Learn and Teach Tai-chi DVD

1. “The feet are the gateway to consciousness”. When you walk in a natural area, the feet conform to the shape of the ground, which is formed by the geology, botany and weather of the area. As your feet conform to the ground, each joint of the body adjusts to keep you aligned and in motion, thereby also participating in the natural history of that area. Our flat floors deaden the feet and also the whole body and cut us off from participating in nature. So when you step, allow each joint and muscle of the foot to individually settle onto the floor, to help enliven the foot.

2. When you breathe out and the upper body settles downward, its weight sinks through the hip area and into the feet and “root”. When you breathe in and expand upward, that expansion has to pass through the hip area. If the hips are rigid, these transfers of energy cannot take place. Keep the hip level open, like an open pipe, so that momentum can flow through it.

3. The head is part of the body. We do not consider it to be the “seat of consciousness”. The whole body is the seat of consciousness. There is a tendency to keep the head and neck rigid, as if it were a stone throne that the king sits in, ordering the body around and judging the results. “Think” with the feelings of the whole body and allow the momentum, created by your form or chi-gung, to flow through the neck and head. While the head does not flop around, it moves in circles about an inch in diameter. If the head is rigid, the body will be rigid.

4. Release energy at the beginning and end of each breath. If you are not yet familiar with the experience of “chi”, think of energy as momentum. At the end of the in-breath, when the momentum flows up and out, let that momentum go, never to return. Then allow the body to begin sinking back down, drawing into it “new” energy until the end of the out-breath as you sink into your root. At that point, allow the chi (or momentum) to be released into the ground, never to return. When you begin to breathe in again, expanding upward, allow new energy to fill the body from the bottom. If you hold energy within the body, you will not get the health benefits of Tai-chi.

5. At the end of each in-breath, expand the palms and feet. Allow them to relax as soon as you begin to breathe out.

6. Once you are comfortable with the sequence of movements, don’t think of the movement before or the next movement. Allow the form to unfold, as the mainspring of old watches, unwind during the day to move all the little gears of the watch, allowing “time” to unfold. If you have been trained how each part of the body participates in each part of the form, your form will have been imbedded into each part of the body, like a mainspring ready to unfold.

7. Practice one thing at a time. Your teacher may have presented you with a hundred principles and you can’t keep them all in your mind at the same time. Practice just one or two for a while and then switch to another one or two principles. Trust that such practice will add up; that the body will store skill you have gained in each practice session.

8. Don’t “hold yourself together”. Most of us start all bound up, tied up in knots, as if we would fall apart if we relaxed. For each posture, notice which muscles are “holding” more than they have to. Can you allow that muscle to use less tension? Even less? Use the minimum tension possible just before the arm or the whole body starts falling down.

9. There is an intelligence within your body that is greater than your thinking mind. Yield to it. It may be hard to notice at first. The forceful, thinking mind is like the sun, overpowering all the stars in the sky. Yet those stars are still there, even during the day. The “Body-mind” is always there but requires inner quiet to be noticed.

10. Don’t forcefully try to quiet the thinking mind. That is only the thinking mind trying to quiet itself. It is just a trick. Rather, pay attention to the flow of momentum and allow your attention to ride the flow of momentum like a surfer rides a wave. Yield to the momentum. Yield to the breath that helps to create the momentum. Yield to the relaxation that helps to create the momentum. Yielding to life quiets the thinking mind and strengthens the Body-mind.

These principles are described more fully in the dvd series “How to Learn and Teach Tai-chi” by Bob Klein available at:
http://store.movementsofmagic.com/belevi.html

TAI CHI TRAINING TIPS

Bob Klein

These training tips for Tai-chi practice are the result of over 45 years of training and teaching. My students at the Long Island School of Tai-chi-Chuan in Sound Beach, N. Y. have told me these are the tips that are the most useful.

1. The first thing you are taught is to relax. Relaxation though, is not as easy as it sounds. After many years of being tense most people have not only forgotten how to relax, they have forgotten that they are tense. The key is to understand that to relax any part of the body, there needs to be “space” under that part of the body to sink into. If your chest and ribs are tense and you try to relax your shoulders, the shoulders have no place to sink into. First relax the muscles of the feet so they sink into the earth like wet clay. Then relax the knees, hips, ribs, etc. Allow each part of the body to sink like sand sinks into a hole you dig in the beach. The sand sinks into the hole from the bottom up.

2. When you shift weight from one foot into another, don’t push yourself into the front with your back foot. Allow the weight to sink into the front foot as though sand was sinking into the front foot from the back foot. This releases the back leg, making it “empty”.

3. When you step, don’t use the muscles of the stepping leg. Use your sinking and turning to move out the stepping leg. You can slightly straighten out the stepping foot to make the heel land first. Keeping the stepping leg off the ground is done by relaxing the rear of the pelvis so that it tilts slightly forward, slightly raising the stepping leg.

4. Keep the eyes gazing forward or at a slightly raised angle. Never look down. Imagine you are a waterfall and the water comes towards you, flowing down your eyes into your belly and then your root. You are receiving energy and NOT grabbing with the eyes.

5. Each movement starts from your center and NOT from the top of the body, head, arms or legs. Make sure that at the beginning of each movement, the middle moves first as if someone were pulling your belt. Then each joint of the body follows in sequence.

6. “Whole body movement” does not mean you keep all your joints locked. Even if you move your whole, stiff body smoothly, this is still not Tai-chi. Each joint should move, in sequence, from the bottom up and each should relax in sequence from the bottom up. Watch the way animals move. We have joints for a reason.

7. When you breathe in, your diaphragm pulls downward. So the initiation of an in-breath feels like breathing down into the ground. The bottom of the belly (below the navel) expands downwards. When the maximum downward breathing pressure is reached, then the breath expands forward and the upper belly expands (above the navel). Finally the breath then fills the upper lungs. So breathing in also begins at the bottom (at the root). When you breathe out, you relax the bottom of the lungs first, then middle and upper lungs.

8. The arms, legs and head move as a result of the breathing and the sequential expansion and relaxation of the joints. They don’t move by their own muscular power. But of course, you have to hold the arms and legs in particular positions according to your postures. You use the minimum energy possible to hold the arms in their positions, just enough so that if you used just a little less, the arms would fall down.

9. If your front expands, the back relaxes. If the right expands, the left relaxes. If the bottom energizes downwards, the top floats upwards. Each part of the body counter-balances its other side. This gives rise to the expression “power is a directed relaxation”. This means that relaxing releases power, but that power does not just dissipate. The breath directs the power. If you breathe downward and forward, for example, the power roots and from that root, moves forward. If you breathe into the right side of your lungs, the energy moves right. But if you first breath into the upper part of the lungs, the energy pulls you up out of your root.

10. Imagine you are sitting on a diner stool with wheels. You can move forward and back, left and right, but you are still sitting on the stool. To stand up you press your foot down, energizing your Achilles tendon and quadriceps, relax your back and breathe in. Try sitting down and standing up in a chair and keep your chest and back straight. Don’t bend forward. This requires that you stand up from the bottom up and you don’t pull yourself up from the top.

I will provide more if these tips in the future if you are interested. Hundreds of such ideas are in the dvd series “How to Learn and Teach Tai-chi” available at:

http://store.movementsofmagic.com/belevi.html

RESPECT

The relationship between mind and body should be the same as the relationship between yourself and another person. Each of you wants respect and wants to know the intention of the other. Each wants to maintain its individuality and also its connection to each other. Each wants to enjoy the interaction and benefit from it.

When you gain a skill, you reach a certain point where you have to let the body do the work (in riding a bicycle for example). You trust that the body knows what it is doing without the intervention of the thinking mind. But it is difficult for the thinking mind to let go of control.

It is difficult to accept that another person thinks differently than you. As an example, it is difficult to accept that an aboriginal culture may want to maintain their way of life, with perhaps, just a few well chosen modern advances. If there are “resources” beneath their land (oil, coal, gas for example), it seems to us unreasonable that they don’t allow another culture to come in and tear apart their land to acquire those resources.

As we learn Tai-chi, the mind thinks us through the movements. We remember all the advice from the teacher on proper mechanics. We “push” our bodies through the movements so they are done properly.

But then we learn the push hands exercise, in which there are no pre-set movements (in free-style push hands). The thinking mind could not possible keep track of all the spontaneous movements and be able to respond.

The student has to let go of the absolute control of the thinking mind and trust the creativity of the body. This creates a fear of dissolution in students whose whole identity is centered in the thinking mind. At this point it is important to examine your relationships with other people. Are those relationships based on respect of their individuality and intelligence?

If you can respect that another person can be intelligent and yet disagree with you then you can more easily accept that the body can have an intelligence that is different in its nature than the thinking mind but equally as valid. You might also be willing to accept that the body can be more intelligent than the thinking mind.

To allow the Body-mind to have equal sway in one’s life as the thinking mind is like courtship. You want the other to be part of you but you don’t really know who she or he is at first. Is she intelligent or does she just parrot what she has heard? Is she kind? Will she treat you well? You look for signs within your interactions that will answer these questions. Yet somehow, you know that for better or worse, she is part of you and you cannot grow as a human being without her. You look for ways of working together in harmony.

The point at which the student “allows” Body-mind to be equal in power to Thinking-mind means giving up absolute power. You no longer “shove” the body from move to move but yield to an inner knowing of the form. You find the Body-mind wants to do the form differently than the ideas in your head, and you yield to that. You allow them to be part of you. You actually listen to what they are saying.

More importantly you allow yourself to change, to be affected by the qualities of the consciousness of others. The two lovers grow mentally and emotionally, from knowing each other. Thinking-mind and Body-mind each grow from having to interact with each other.

So respect, a form of yielding, allows growth. Without growth we deteriorate physically, emotionally and spiritually. We engage in battles both within and outside of ourselves.

What is the degree of respect and yielding in our culture today? Are we becoming more rigid or relaxed and fluid? Where are we headed?

There is a Zen saying that “The inside and the outside are made of the same flesh”. I believe that Tai-chi practice can be a great help to our modern world by encouraging respect on all levels.