stillhealthywith nosymptoms ofillness. Inow take myseventy-one year old mother tothe same class and she has also found animprovement inher severearthritic condition.Shouldanyone, likeJ.Y (January/Februaryissue), be searching for a good<strong>Qigong</strong> teacher I canrecommend thisparticular class.P. N.Sharing Good NewsDear Michael,I am a 68-year-old ladywho hassuffered fromME for over twentyyears now.Recentlymyolder sister gave meyour tape.I suffer with manycomplex symptomsand illnesses.A few of themare totalexhaustion, disorientation,sleeping disordersand irritable bowlsyndrome, water in faceand eyes and others too numerous tomention.This M.Eseemed tocoincide withmeweaningmyselfoffprescribedValiumafter a hysterectomy. I now think thisoriginated fromproblems causedbyafall asa child when I injuredmyhip and broke a legand wore acalliper for a while.This couldhave causedan imbalance.However, since I have been occasionallylisteningtoyour tape anddoing thefacial exercisesyou recommendI wasrelieved to be told, when I attended anopticians for eye tests, that the cataracts hadcleared. Ifeel you should know this, asit issomethingpositive to share. Iwas wonderingifthere was anyother advice thatwould helpme. Myimmune systemhas packedup andeverything doesnot seemto functionproperly. I just needsome lightexercise andrelaxation,nothingtoo demanding.M.J.Dear M.I am glad to hear that the exerciseshave helped your eyes to recover. To helpyour M.E you need to do some <strong>Qigong</strong> tobuild up your energy. When people sufferfrom M.E their energy drops to a very lowlevel and this is why they feel tired muchof the time.I recommend you do the exercisesdescribed below. These exercises are partof a set called Balancing Gong. I haveactually covered these exercises in somedetail in my book “<strong>Qigong</strong> for Health andVitality”, pages 60 to 81.Try doing these exercises verygently. At first just do one or two a fewtimes until you feel stronger, then do more.Afterwards do a little meditation. I amsure you will start to feel much better.M.T.Holding the Dantien.i. Stand naturallywith your feet as wide as yourshoulders. Keep your back straight, relaxyour shoulders and neck, keeping your headin an upright natural position. Fig i.ii. Men should place their left hand on theDantien and their right hand over their lefthand. Women should place their right handon the Dantien and their left hand over theirright hand. Relax your whole body. Fig ii.iii. Slowly bend your knees and breathe outthrough your nose, but keep your backstraight. Fig iii.iv. Slowly straighten your legs and breathe inthrough your nose.Up and Down with the DantienStand as in i. in the first exercise.i. Separate your hands so the palms faceupward and the fingertips point towards eachother. The hands should be level with theDantien. Fig i.ii. Slowly raise your hands from the Dantien tothe chest, as high as the Qihu points on theupper chest, do not lift up your shoulders,just open your chest. As you lift up breathein. Fig ii.iii. Turn your palms down so the Hegu points onthe hands face the Qihu points and loweryour hands back down to the Dantien whilebreathing out and bending your knees. Fig iii& Fig iv.Opening and Closing the Dantieni. Stand naturally with your hands facing theDantien (as if you were holding a small ball).Fig i.ii. Turnyourpalmsout (thumbspointingdown)and push your hands forwards and out.Meanwhile breathe in. Fig ii.iii. Turn your palms in and bring yourhands backin towards the Dantien (as if you weresqueezing the Qi into the Dantien); bendyour legs and breathe out. Fig iii.Dantien Gong (From Balancing Gong)Holding the Dantien.i ii iiiUp and Down with the Dantieni ii iii ivOpening and Closing the Dantieni ii iiiQi Magazine 6
Taiji and Concepts of MovementIt is extremely rare to see someone moving with completeco-ordination, focus and relaxation. Very few people move inthis way but more importantly such movements are sounobtrusive that they easily escape the attention of the eye.Taiji sets out to train the body to movein ways that are completely alien toWestern convention. It is not just thatwhen one part of the body moves the wholebody moves with it. It is perhaps even amistake to consider movements in terms ofthe individuated body.Western analysis tends towardssegmentation and division. We tend to viewmovements quite mechanically. Newtonianphysics is still the foundation on which webase our understanding. Typically, movementis explained in terms of effort, resistance,levers and starting points.Such an analysis has allowed the Westto understand and refine particular kinds ofmovement, such as those in traditionalOlympic sports - running, throwing, etc. Itis a powerful tool and it has allowed the Westto quickly come to terms with the principlesof ‘hard’ martial arts like Karate.Such hard arts can effectively beanalysed in terms of simple mechanics. Youhave a starting point for the movement and afinal point of contact/impact. The mainconcerns are the speed of the movement andthe most efficient means of delivering themaximum power. This kind of analysis isparticular. It isolates an individual movement(occasionally it might examinethe way that movementsinterrelate but usually onlyin terms of how oneseparate, individual movement providesa good basis from which tolaunch the next separate, individualmovement). With this form ofanalysis the target might as well be, and oftenis, a static piece of wood. Interest in, andunderstanding of, the target is often definedin terms of the ability to break it. There isnothing wrong with such forms of analysisin so far as it goes.Many students’ push hands could beenormously improved by a rigorousmechanical analysis of the application ofstrikes, locks and throws. A basicunderstanding of the structure of theskeleton, tendons and musculature isessential for any serious martial artist.However, if you want to develop your taijito higher levels you will also need to developother concepts of movement than those thatseek to break it down into discreet units witheasily identifiable beginnings and ends.These concepts define movementless in relation to a point of leverage or astarting point than as an entry into an existingflow. Taiji is notconcerned just with themost efficient way ofdelivering the maximumforce in the form of animpact. The mostimportant part of Taiji’smartial strategy is theway that you merge withthe other person’smovement. In this senseTaiji has more incommon with surfing orhang-gliding than a sportlike boxing.In surfing thesurfer is not the sourceof the movement, thesurfer has to enter into arelationship with anexisting wave. How, why,and where the wavestarted moving isirrelevant to the surfer. Its source could befive miles out to sea, ten miles out to sea, orthe moon. It really does not matter. Thekey point is how to get taken up in themovement of the wave and this depends onobservation and sensitivity. You have to feelthe energy, speed, force and direction of themovement. Of course, Taiji does a little morethan simply ‘surf’ the opponents movements;but the little more that it does would not bepossible without sensitivity to the energy,speed, force and direction of movement.The way that a flow sustains itself isby moving in a circle. Within the cycle ofthe circle there are points at which the circlecan logically extend itself into a spiral or anellipse. There are sections of the ellipse thatcan behave and look like a line but thedifference is that an ellipse returns withoutstopping, while the line has an end point andcan be over-extended or broken (which iswhat happens if you make your arm into aline). The key to all of this is understandingwhere the limits of the circle are, and that isachieved through practice.To raise the level of your taiji involvesunderstanding the ever more subtledifferentiations between yin and yang andhow to merge with the flow as they changefrom one to the other. In push hands youhave to learn how to merge with the flow ofan opponent with the practice of the formleading to even greater sensitivity: sensitivityto the yin and yang movements of the form,sensitivity to the yin and yang movements ofbody and breath. Finally, with enormouspatience, perhaps your movements canmerge with the yin and yang flow of theuniverse at which point perhaps it is not youthat is moving at allby Glenn GosslingQi Magazine 7