We invite everyone interested in healing, exercise and the martial arts to our annual summer party taking place at the Long Island School of Tai-chi-Chuan – 87 Tyler Avenue, Sound Beach N. Y. 11789 (corner of 8th Street). Saturday, August 22nd 12pm to 6pm. You will see demonstrations of Tai-chi forms, chi-gung and push hands, and meet others with similar interests in relaxing, natural surroundings. Refreshments will be provided. For more information call 631 744-5999 or send an email to firstname.lastname@example.org
Is Tai-chi dying? Are there still teachers teaching the intricate mechanics, the physics, the dynamics of mind and energy that underlies the beautiful movements? Or are we playing “Simple Simon”? Simple Simon says, “do this”; simple Simon says “do that”.
Are we, as teachers, worried that if we actually ask students to learn the principles that they will leave our classes and switch to a simpler form of exercise? Has Tai-chi become a collection of “techniques” or is it still a transformative experience?
These are the questions I ask as I look around at the practice of Tai-chi as it is today. I see push hands players standing in tense, misaligned positions and knocking their arms around. I see people doing forms with all their energy bound up in their heads and upper backs, with locked hips.
I hesitate to bring this up because each Tai-chi teacher feels he or she is doing Tai-chi the “right way”. It is just those other people over there who are doing it wrong. We should be open minded and allow for variations of practice, I am told.
In this post, I am asking other Tai-chi teachers this question, to answer just within yourself. Do you feel that you are aware of, feel and practice the internal practice? Is your mind connected to each muscle and joint? Is your mind evenly distributed throughout your body or can you pay attention to the body only from the head? Is each part of the body independently conscious and is it in a creative relationship with each other part of the body or is this question meaningless to you?
Tai-chi is a practice designed to lead you to an experience of, and healing of your internal state which then affects your relationship to the rest of the world. Has it been that for you and have you found ways of transmitting that experience to your students so they actually feel it?
What do you feel is the state of Tai-chi practice today?
Imagine if liquid cement dripped onto your body every day and then dried. Every day the cement gets thicker until you can barely move. Tai-chi is the solvent that dissolves your casing of cement, allowing you to move. It dissolves the rigidity of every muscle and joint in the body until you regain your natural flow of movement and the joy of movement of a child.
This is why I teach Tai-chi. I spent twenty years as a zoologist, working with hundreds of species of animals, one-on-one. In order to work with them I had to move like them and even think like them. I couldn’t afford to become rigid. From the perspective of the degree of fluidity of animals, modern humans seem made of stone.
I believe that much of our modern health problems come from this rigidity. But another result of this problem is that we feel trapped in our bodies and disconnected from the rest of the world. The result, in some people, is anger and even violence.
I created a system of fluid movement that can be used along with Tai-chi training or by itself that dissolves the rigidity of the body. You no longer feel trapped and actually feel very comfortable within your own “skin”. You feel connected to the natural world.
These movements are called, “zookinesis” meaning “animal exercises”. It is a combination of chi-gung and movements derived from over 30 years of working with animals.
It is fulfilling to see students of zookinesis and Tai-chi discovering how they can simply let go of that rigidity and become fluid and once again feel the joy within their own bodies. Modern adults have lost that joy to a large extent.
Every piece of cement that falls from one of my students is exciting. It means another step on the path to freedom. It means more joy and less anger. It means greater health and less stress.
One day I hope rigidity will be only a distant memory in our culture. I teach Tai-chi and zookinesis to help achieve that future.
How can the big bang theory and other scientific concepts be used to illustrate principles of Tai-chi? Both science and Tai-chi principles can be difficult to grasp but if they are compared, then both become clearer.
In this example I use the big bang theory to explain an advanced aspect of Tai-chi training. The scientific theory of the origin of the universe begins with nothing – no space, matter, energy or time. The universe exists as a “singularity” and then explodes, creating space, matter, energy, and time. As it progresses, the individual stars, planets and other heavenly bodies evolve. The question is, will the universe keep expanding until its energy gives out and then die out? Will it expand to a certain size and then shrink back to a singularity? Will it reach a steady state? These questions are worked out mathematically and I don’t attempt to out-think the physicists and astrophysicists but just use their attempts to understand the universe to clarify our attempts to understand Tai-chi.
One of the most difficult aspects of Tai-chi is that you have to become aware of every joint and muscle of the body and how each operates at every second of your movements. This requires a type of attention that is everywhere at the same time. Yet our attention is fixed and located in a specific place (the head). It doesn’t have to be so, yet our culture created this condensation of attention in the head.
In my studies of animal behavior (I was an ethologist), and work with thousands of animals in the field and in captivity, I have found that their attention is more evenly distributed throughout their bodies. Human athletes also have this quality of attention.
For a student to be able to function with precision and grace, he has to go through a process in which the attention is allowed to individuate (to be located in each joint and muscle of the body). The head cannot direct this attention by the thinking process, because thinking is slow and awkward.
In order to have the attention individuate (seep into every part of the body and function there), the fixed point of the attention in the head (the singularity of attention) has to empty. Every increase in individuation of attention requires an equal emptying of the singularity of attention in the head.
If we look at the big bang theory, this would mean that as the universe individuates, the singularity must continue to empty. So the singularity doesn’t cease to exist, rather, it is in a balanced relationship with individuation so that its emptying is equal to the evolution of the universe. The existence of the universe doesn’t end the singularity but is one side of the whole while the emptiness is the other side.
Again, I am not trying to be a physicist but just trying to illustrate a Tai-chi principle. So what is this concept of “emptying”? In Tai-chi it is relaxing, letting go and not fixating on anything. Our attention is usually so weak that it can easily be grabbed by our senses, thoughts and emotions. Most of us are at the mercy of these sensations and have no independent existence. Any form of meditation helps to develop the “passive observer”, a state in which the attention is vibrant but cannot be grabbed.
If your attention is not in this state then it is very hard to concentrate on many things at once. The very idea of “you” concentrating on something else means that you are in a state of fixed attention in the head or in the thinking process. If attention is more individuated the individual parts of the body have more say over how you do your form or your push hands and it becomes more creative and spontaneous.
The attention in the head and thinking process does not have to end in order to allow the body to be filled with attention, but rather it has to “empty”. It has to move toward the “passive observer” state, which we call “Yin”. Yin is not the absence of “Yang” but the balancing of “Yang”.
Yin attention is not “held” and can seep into every part of the body and function there. It can seep into your surroundings as well. When it seeps into a natural area, in which randomness predominates, the attention can easily stay Yin. When it seeps into our modern world, with its geometric, fixed structures, the Yin attention turns Yang. We order the world around us to maintain a fixed Yang attention, which is why it is so hard for us to flow in a Tai-chi form or to relax in everyday life.
If we then use these ideas in Tai-chi to understand the big bang theory, then we have to look for a process of “emptying the singularity”, which again does not lead to an end state of but is a continuing process that balances the evolution of the universe.
This is a very difficult achievement for Tai-chi students – to realize that letting go is not a goal with an end but is a continuous process. It is the letting go that initiates the movement. Tensing does not initiate a movement. One of my students realized that he keeps putting breaks into his letting go. He lets go a little and then stops because he feels he has “achieved” the letting go.
In astrophysics there is an increasing understanding of how “black holes” help in the evolution of the universe. These holes are really matter that is so dense and has so much gravity that nothing can escape them, not even light. It is like attention that is so settled into the body that it cannot be disturbed and grabbed.
When a person is comfortable within their own bodies and relaxed, this draws other people to them, just as a black hole pulls matter into itself.
The real question for Tai-chi students is, once this individuation is achieved and each part of the body becomes conscious and functional, then where does the intention come from to do anything? If all the attention is dispersed into each cell, organ, muscle and bone of the body and there is only a “passive observer” at the “helm”, then how can things get done?
In Tai-chi theory, it is the balance of the individuation and the passive observer that allows creativity to flow. That creativity is the cooperative conscious activity of every part of you combined with the flow of consciousness through you. The “flow of consciousness through you” requires further explanation.
In ancient cultures consciousness was not considered to be just the activity of nerve cells in the brain. That is a modern idea. Consciousness was considered to be a natural energy, just as as gravity or what we now know of as electro-magnetic force and subatomic forces are natural forces. Each creature lives within these forces and adapts to them. We have joints and muscles to provide leverage to counteract the force of gravity. In the same way, our brains use the flow of consciousness to function. Since this is the understanding of the culture that Tai-chi evolved from, we have to take this into consideration in our training in order to make sense of it.
The state of balance between Yin attention (release) and Yang attention (holding) is the proper state to achieve creativity, not to mention health. But to be willing to “empty” the condensed state of attention in the head is the most difficult task of the Tai-chi student.
(This is a technical aside for those familiar with these ideas. If you are not involved in the technical aspects of Tai-chi, please skip this paragraph). Yin is often used to denote “condensing” while Yang is used to denote “expanding”. In this case I am using Yin to mean release and Yang to hold. Yang attention is likened to grabbing a bird to see it. While you can see it, the bird is frightened and unmoving and all you can see is its external appearance. Yin attention is when you release the bird. You can see it until it disappears in the trees but what you are seeing is its true behavior, not just its appearance. When Yin is released, it is said to turn into True Yang or expansion. When that True Yang connects, such as the attention connecting to other parts of the body, the connecting is called True Yin. You can also see that holding or Yang (such as holding attention in the head) results in Yin (condensing). This interaction of Yin and Yang where one generates the other shows their interdependence, but you do not need to know this to understand this blog post; I’m just injecting it here for technical clarity. Now back to the blog post.
The teacher has to use his or her teaching creativity to guide the students to that state. The feeling of this type of letting go (of the singularity in the head) has often been compared to jumping off a cliff. If the teacher has helped to develop the body consciousness (“Body-Mind”), you will have something soft to fall on when you jump off that cliff. You will find that the cliff is only two inches tall.
This brings me to an important point. In each culture the dynamics of the culture are expressed in terms of their cosmology. Their description of how the world started and what is really going on within it is a reflection of the dynamics of their culture. Whether their explanation is of the interaction of the Gods or the mechanics of science, these explanations change as cultures change.
It seems to most of us that science is in a different category than other cosmologies because we strictly test all our theories. But the very structure of our minds is what gave rise to the scientific method and re-enforces it. As someone trained in the sciences, I am dedicated to the scientific method and believe strongly in its effectiveness to reveal “truth”. But I also understand that to some degree, culture affects how we perceive the world around us.
This is clearly shown in Tai-chi training. It is shown in how students interpret what the teacher says, for example. It is difficult for them to accept the teaching in its most simple form because their minds are not ready to receive the ideas and their bodies have not experienced them. And so they interpret teaching in odd ways. A typical example is that in Tai-chi we use “whole body movement”. This means that every joint and muscle is in continuous movement appropriate for what it is doing at that moment. This results in fluidity. Yet many Tai-chi students (and teachers) interpret this to mean that you keep the body stiff, with no movement whatsoever in the torso but the body as a whole moves slowly and smoothly. This latter understanding is clearly absurd yet it is commonly followed.
I was teaching a student to “release your attention out the back as much as you move your attention forward”. He interpreted that to mean that he pay attention to his back (the back of his torso).
We can only understand what our minds allow us to understand. As the dynamics of our minds change through time, our relationship to our bodies and to the environment changes. And then our cosmology changes. Just think what the changes to our attention, caused by our addiction to electronic devices will do to our cosmology in the future.
Tai-chi students must understand the relationship of the dynamics of their attention to their perception and seek to maintain a dynamic, balanced and alive attention, consistent with what is required by the body to maintain health and joy. When you learn to let go, you find that tremendous energy fills you. How would our modern cosmology be affected if everyone practiced Tai-chi?
If every part of our body is experienced as being alive and conscious, then the world around us is experienced the same way. We no longer look at animals as dumb, but filled with consciousness, just of a different nature than ours.
The big bang can be seen as the birth of a living organism and its growth as the growth of that organism, including the growth of consciousness. By making ourselves more alive and conscious as individuals, we are participating in this evolution of the living organism, the universe, just as each cell in our bodies participates in the evolution of ourselves as individuals. And just as the death of one cell of our body is not seen as our own death, the death of individual people is not seen as the end of life but as part of the growth of the larger cycle of life.
If consciousness is a force that flows through us, then the death of an individual is not the death of consciousness. On the other hand when we block the flow of consciousness within us as when our bodies are deadened with our unhealthy life-styles, this is more like a death.
Tai-chi strengthens each cell of the body. The movements promote the movement of intercellular fluid, which brings oxygen and nutrients to the cells and removes their waste. Without the type of intricate movement you get with Tai-chi, the cells receive little nutrients and oxygen, food is stored as fat and cellular waste is not removed. The cells metabolize poorly and degenerate quickly, which leads to early aging. Tai-chi prevents these problems.
Tai-chi keeps the connective tissue flexible. This tissue surrounds all the organs, muscles body cavities and bones and forms ligaments and tendons. It tends to shrink and lose elasticity with age, which condenses the body. It is as if each part of the body is slowly being crushed. Tai-chi movements keep you young by keeping you flexible and maintaining full range of motion of the joints. You are also able to breathe more easily.
The National Institutes of Health lists many research papers showing that Tai-chi helps with arthritis, Parkinson’s disease, heart disease and other conditions as well as improving balance. If we can be healthier as a society, then we will need less medical intervention and the cost of health care will be less. Our productivity will increase because we will be more energized and spend less time being sick.
Our lives are becoming more disconnected. We interact through our cell phones and computers and less through face-to-face interaction. We don’t see our food being grown but purchase prepared, chemically enhanced, nutrient poor food, and just warm it up. We need body skills less and less, except for our thumbs for texting and so we live in our minds, considering our bodies to be “down there”. Our floors and streets are perfectly flat so we don’t even need to be mindful of how our feet interact with the ground.
Tai-chi works by first connecting our minds and bodies. We become aware of how every muscle and joint works in an intricate and beautiful harmony. Our awareness is in every part of our bodies, not just in our heads. When we step, or breathe or smile, it is with full awareness and full participation of every part of us, connected and alive. When we speak with another person, we learn how to really listen, rather than just argue. The Push Hands exercise teaches us to be completely aware of what is going on inside of another person so that we understand their behavior. This allows us to be comfortable with them and appreciate their individual spirit. Can you imagine if everyone felt like this?
We learn to move slowly and smoothly so that our attention flows like water. Rather than our minds ordering our bodies what to do, both mind and body flow together and work together. The mind doesn’t sit on its throne in the head. Each part of the body becomes conscious and consciously participates in the movements. This eliminates the master/slave relationship of the mind and body. It is said that the relationship between the mind and body is the basis of our relationships with other people. Isn’t it the mind, sitting on its throne, which argues that my way is right and yours is wrong?
Yet that very mind has been filled with attitudes and behaviors from outside influences, with their own agendas. What we take to be our identity is to a large extent, pushed into us. It is as if we were forced to wear a suicide vest as we go through life. When we practice Push Hands we have to let go of these attitudes and programmed behaviors, because that is what our Push Hands partner uses to push us off balance. Instead, we have to resort to our creativity and sharpness of attention. We learn that many of our patterns of tension just set us up to get pushed and so we learn to let them go. Letting go is a large part of the training. We even let go of fear itself by examining what fear feels like and understanding that it is just a pattern of tension.
What would the world be like if everyone could let go of self destructive behaviors? What if our identity was no longer based on our intellectual differences and fears but on realizing that the consciousness that flows inside of me is the same energy as that which flows inside of you? We may each be creative with that energy in a different way, but we are all “swimming in the same water” of consciousness. We learn this in Tai-chi.
We even learn this lesson in Tai-chi-Chuan (the fighting training of this art). At the beginning we may see sparring as two opponents each trying to win. But the result of proper training in this martial art is to flow with the “opponent” so that there is only one flow. While there is action, your goal is to take control of the interaction so there is no opposition. You are always in a position of power but with no anger. This allows you to feel confident, yet not aggressive, not only in sparring, but in any interaction in everyday life. You are no longer battling your way through life as if you were always on the outside of it. Creativity takes the place of battling.
We say that we cannot take control of the sparring partner’s body – only his mind. If your mind is free and creative, as it is through Tai-chi training, it can never be trapped. As an example, if someone is grabbed, they usually tense up. This just makes it easier for the grabber to control his victim. But if you are loose you can easily slip out of the grab. And so sparring teaches you how to avoid getting trapped in life.
While most people do not learn the martial aspect of Tai-chi training, each part of the training teaches all the principles. You can learn slow forms (movements), aerobic forms, chi-gung (simple exercises), Push Hands – just learning as much as you like. You can also learn healing (Tai-chi Body-work). There is something for everyone in this system of exercise and healing.
There are several types of healing that are connected with Tai-chi practice such as acupuncture, acupressure, Tai-chi Bodywork, herbal medicine and more. This type of healing is based on the idea that the body is an ecological community of many types of cells and organs that work best when kept in balance. There is a biological energy that flows through the body called “chi”. When chi flows evenly through every cell and organ of the body, the body is in the best health.
The healing principle “The inside and outside reflect each other” means that we are part of the ecology of the planet. When we heal ourselves we are healing part of the planet. Since each part of the planet is connected to each other part, healing our self really helps to heal the whole living planet.
Tai-chi helps to heal the “chi” that flows through all of us and through all living things, heals the relationships among people and heals us as individuals. What would happen if everyone did Tai-chi?
When we were little we found joy in movement, singing and in other simple things. We don’t do much of that anymore. Tai-chi reminds us how simple movements can bring the feeling of joy back into our lives. Some types of chi-gung are based on the movements of animals and are great fun (“Zookinesis” is one such series of animal exercises).
By eliminating habits of tension and worry and making each part of the body more aware and sensitive, Tai chi allows us to experience more joy. We can feel the beautiful things around us – art, nature and the human spirit – more intensely. The movements of Tai-chi are an art that weaves the beauty of our biological nature and human spirit into a life of joy that can be shared.
We learn to become connected to the earth, to other people, to our own spirit and body and to a great history of teachers who passed this training down through thousands of years. While originating in China, Tai-chi is not just about one kind of people or one religion or one political party. It is about how we are all part of the same consciousness and the same system of nature. It is about becoming healthy and comfortable with the great variety of life. It is about letting go of the fear that holds us back from joy.
What would it be like if everyone did Tai-chi?
The second issue is to be comfortable in your class. There is a tendency to feel it is you against the audience. You have to realize that the audience (class) is on your side. They want you to teach them well. Also realize that you know your subject (or should know) and they don’t. You are leading them into a new world of self-awareness and health (and maybe later on, self defense). You live that world and, like a tour guide, are showing them the “sights”.
You don’t need to “prove” how good you are. Certainly you should demonstrate movements to them but not to show off. What will most impress the student is your own enthusiasm and love for Tai-chi. If you can help them make the slightest improvement (stepping smoothly, relaxing their shoulders, etc.), they will remember that and want more. The Tai-chi class is not about you, the teacher. It is about them, the students. It is about making their lives better. If you have fun teaching, they will have fun learning.
It is important to align the students’ bodies. They can only know the difference of poor posture and good posture if you put them into a good posture. But they may feel awkward in that good posture, because they are not used to it. Explain that people get used to poor postures or to tensions and feel strange when they relax or align properly.
As you teach someone you may notice many corrections that need to be made. But focus in on only one or two. If you give too many corrections, the student may become frustrated. It is hard to hold yourself back from correcting but the student can only remember a little at a time.
These are some of the issues we discuss in our teacher training workshops. To assist the aspiring teachers, we have produced a “How to Learn and Teach Tai-chi” dvd series. Here is the link:
(Insert the above link in your heading to enter the dvd website and then go to the bottom of that page.)
Dreaming can be used to help us let go of negative, programmed behavior in our lives. While many people think that dreaming happens only during the night, this process is always with us, even in waking.
During the day our senses and everyday activities “outshine” the process of dreaming so it is hard to notice the dreaming. It is similar to the way the sun outshines the stars during the day so we can only see stars at night.
Whether during the day or night, there are two processes working in our consciousness which Taoist philosophy refers to as “Yin” and “Yang”. Yang is the creator, forming ideas, assumptions, ways of perceiving the world and habits. “Yin” is the dissolver, melting those thoughts and habits so they don’t become too ingrained. In Hindu philosophy “Brahma” is the creator and “Shiva” is the destroyer (or dissolver). Both are needed in a balanced and dynamic way.
At night Yin is stronger and so our thoughts and habits start to dissolve. This allows us to become more creative, like starting with a new canvas to paint a picture. During the day Yang is stronger and our attention is more trapped by our habits of thinking.
But day or night, there has to be a balance. The healthy function of consciousness requires that creation and destruction (I like the term “dissolving” better) play with each other. An unhealthy person may be too dogmatic and extreme or on the other hand, flaky and air-headed, easy to push around.
The dissolving aspect of attention is called, “Yin attention”. I have written about this before. It allows you to let go, to let music take you away, for example. I believe that in our society Yin attention is almost absent and this is part of the reason we have gotten more antagonistic politically. When either form of attention (Yin or Yang) becomes so predominant that it pushes out the other, health deteriorates.
By noticing your dreams you can sense whether Yang attention predominates (anxiety dreams), Yin attention dominates (can’t remember your dreams) or if there is somewhat of a balance. It is important to notice the “dreaming within the waking”, that is, this same dream process of creation/dissolving, during the day as well. If you can notice this process during the day, you can gain a great deal of understanding of your inner state.
The Tai-chi and Zookinesis exercises are designed to help you keep this process in balance (if they are taught properly), and to help you to be aware of this process so you can understand yourself better. They also help you to not be a slave of your habits.
Tai-chi has a powerful effect on the way our minds work. We are used to using our minds linearly, as you would when reading words in a book, one word after the other. We are trained to use our minds in this way and cannot stop even in our everyday lives.
So when we practice Tai-chi it is very difficult to allow all our joints and muscles to move at the same time. We can only concentrate on one thing, then the next, etc. You may see Tai-chi forms in which the body is held stiffly but the arms and legs move gracefully. This shows the limitation of how many things the student can pay attention to at once.
The goal of Tai-chi practice of course, is to have no such limitations but to allow each part of the body to pay attention to itself, in coordination with all the other joints and muscles. This requires our thinking mind, delegating authority to the body. Yet the thinking mind thinks it is the only thing that can perceive and react to things. It can barely conceive that the body is intelligent.
The Gnostics tell a story of Sofia (representing the seeking for wisdom) trying to find God. During her journey she gave birth to the demiurge (lesser God) and then continued on her journey. The demiurge looked around and realized he was the only one there and thought he was God.
This is a way of saying that the thinking mind is not the King – that each part of the body is a center of intelligence. Tai-chi allows us to achieve this decentralized attention so that we can be better coordinated, healthier and have better relationships with other people.
If our attention is isolated in our heads, as if in a box, then all perception is related to the head. We feel isolated in that box and perceive other people as being boxes. Each of us wants to be a bigger box, or a more powerful, or smarter or braver box. Our identity is related to our isolation.
With decentralized attention, our identity is related to our connections – to other people, to nature, of the mind and the body, etc. We don’t feel opposed to others but connected to them, part of them.
Imagine if everyone in the world had a mind like this. Their very identity would depend on their connection to everyone else and every other living thing. How would the world be different? When a Tai-chi teacher teaches, he or she not only tries to improve his students’ health, but is laying the groundwork for a more peaceful world.
The body requires an even distribution of attention in order to maintain its health. When attention is locked up in the head, the body is starved of the energy of attention. Notice how you feel after finishing a Tai-chi class. Your body feels empowered and connected, relieved of stress. You feel more open to other people and to nature.
You are helping to heal the world every time you take a Tai-chi class or spend time practicing. Remember the principle: “The inside and the outside reflect each other.”
The smallest changes in how we use our bodies can lead to much greater health, physical skill and longevity. In our last monthly Tai-chi workshop we learned important lessons that will help in our Tai-chi practice and any other sport.
Rotation of the joints: We often mistake moving a joint around in space for moving the joint itself. For example if we wanted to push we might thrust our hip forward rather than rotating it in place. The sequential movement of the joints within the body, along with the even expansion of the breath, leads to greater force than just throwing your joint at the object you want to push.
But it is hard to feel the difference between these two actions, let alone to sequentially move the joints in the proper order to perform the task. This issue is at the heart of learning any sport or activity. The human body is designed to be very powerful in the intricacy of its movement. We tend to substitute brute physical force for the lack of fine motor coordination.
Your attention needs to be within the joint itself to move it properly. To often we think of a joint as “over there” because our attention is in our head. Human beings are capable of moving the center of our attention within a part of the body to make it function properly. This is an essential part of Tai-chi training.
Movement of the low back: I call the low back the “control panel” because its flexibility is essential in initiating any movement. Even the sacrum, whose bones are fused, should be flexible and the coccyx bone (last bone of the spine) should be very active in your movements. But most people have frozen hips and low backs. All their attention to movement is in the upper body.
In Tai-chi movement begins at the center of the body and then emanates out into the rest of the torso, legs, arms and head. It is like dropping a pebble into a calm lake. Waves then ripple out in all directions. This keeps the movements centered and the body stable. We pay attention to the central area of the body first, especially the low back and create the movement there so that this part of the body moves first.
Our chi-gung system, “zookinesis”, is very effective for developing awareness of and flexibility of the center of the body. There are many exercises that create specific patterns of movement or vibration at the center, which you then allow to flow out through the rest of the body.
Relax the abdomens: The degree of relaxation and tension of the abdomens is vital for proper movement. As an example, when you begin to step, the abdomens (on the side of the stepping leg) relax at an even pace. This relaxation helps to extend the leg. You do not extend the leg by using the muscles of that leg. Stepping is a result of the rotation and relaxation of the opposite hip and the relaxation of the abdomens on the same side as the leg.
Pelvis as shovel: When you shift from back to front the pelvis acts as a shovel. It first circles back as you shift back, then digs in towards the ground as you begin to shift forward (breathing out). Then it lifts as you finish the shift (breathing in) as if you were throwing the dirt from the shovel on a pile in front of you. This rotation of the pelvis during shifting energizes the center of the body and provides grounding in push hands.
It also allows the energy from the torso and legs to interact so your efforts are more efficient. Even walking becomes easier.
We learned much more but you will need to come to the workshops to get the full depth of training.
Gardening is a powerful form of healing. Food that you grow is much more nutritious than what you buy in a store. You can make sure to fill the soil with rich compost and other nutrient rich ingredients. The gardening process is very meditative and gives you an excuse to be outside and get some exercise. And growing the food you eat gives you a psychological connection to the earth.
It also heals the earth itself. The food you eat does not need to be shipped to the store and this saves on gas. Large scale agriculture uses a lot of heavy equipment (which uses gas) and usually large amounts of pesticides and herbicides. It takes land that might be left in natural state and turns it into a monoculture outdoor food factory. The food is boxed and packaged and then removed from the boxes and packages. We could have a much smaller footprint on the earth if we grew our own food and just walked a few feet into the back yard to harvest our lunch.
Yes, it takes labor and that labor could have been used to work more so that you could pay more for buying lower quality, chemical-filled food or even more for food without chemicals. But at a certain point you should stop and ask yourself, “Does that make sense?”
Why are we in such a rush to avoid spending time with our green friends? Tai-chi practitioners not only learn a series of movements but a healing life-style and a more natural attitude.
As the sun warms us up this Spring, consider helping the earth and helping yourself by growing an organic garden. I have found a lot of tips on youtube to make growing food easier and more productive and I hope to soon start a cooperative to provide the extra food that I grow to others. Each neighbor may grow just a few types of vegetables and they can barter foods with each other. That would help bring the community closer together, another form of healing.
Please leave comments about the foods that you grow.