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CHAPTER 1

Rising Yang and the Energy of Spring

Every year in March, after the cold winter gives way to longer and warmer days, Mother Nature teases me. With increased sunlight, the appearance of flowers and slowly budding trees, I feel as though my heavy winter coat should finally come off. When a blast of Arctic-like winds suddenly blows in, however, I am reminded that March is still on the cusp of winter's end. In fact, in the northern hemisphere, March is a raucous time of year. Strong energy starts to pry us from the grip of bleak, cold days, yet we must remain flexible and patient, and slowly transition out of winter's enveloping months.

Wood in the Chinese Five Element theory

Spring and the Wood element relate to creation, beginnings, plans, initiation, optimism, power, activity and expansion. In life, all growth relies on Wood energy, be it a growing child, a muscle in our body or future plans. Wood energy is creative. Its spirit is something called the hun, or ethereal soul, which lives in the otherworldly landscape of our dreams and imagination. It emerges from the darkness and emptiness of winter and the Water element, to burst forward with potential and possibility.

Wood's characteristic is to grow both crooked and straight. This energy complements the rising yang quality of expansion that stretches upward and outward. When in balance, Wood's qualities are rooted, firm and steady. From these steady roots, trees will grow with clear purpose and direction.

In the Five Element cycle, Water, which corresponds to the season of winter, feeds and nourishes Wood. Throughout the winter months, Wood's roots have absorbed nourishment in preparation for an abundant and splendid growth in spring. Wood then matures in summer. By late summer, if a plant or tree is fruit-bearing, it will deliver a healthy harvest. By autumn, growth slows down. Leaves fall off trees, returning back to the earth as compost. By winter, most trees focus their energy on resting. They produce little new growth, but instead soak up nutrients from the soil and rainwater to prepare once again for a spring bloom. This cyclical process of wood's growth, decay and rest enables some trees, such as the giant redwood and yew, to live for hundreds if not thousands of years.

Like anything in nature, however, challenges in a tree's environment can cause imbalance to Wood. When there is too much water, roots will rot, and a plant may never grow. Likewise, if there is too much restriction in growth – for example, if a pot is too small for a plant's roots – the tree will likely be arrested in its development. It will be hungry for soil, but when none is available, it will feel restricted, confined and unable to absorb nourishment. If a plant grows and is never cut back, it can overreach, or branch out in too many directions. The cutting back of Wood is governed by the element Metal, which chops and directs the way in which Wood grows. This restriction stops Wood growing beyond its healthy range.

Helpful metaphors can be drawn for how we might learn from these different circumstances. Like wood, we seek healthy growth and development, but we also require the right conditions to execute our plans, visions and dreams smoothly. If we cling to circumstances and fear change, we risk feeling stuck, or end up drowning out our possibilities to grow. If we seek growth but feel limited by our circumstances, we can feel frustrated – like we're living in a pot that is too small. If we plan too many projects and branch out quickly without the rest and quiet of winter, we may burn out before any of our ideas come to fruition. We may also feel chaotic and confused without clear direction and purpose, or feel as though we have been treated unfairly.

With healthy, balanced Wood energy we experience growth as fertile ground to nurture our vision and dreams. We also have a clear sense of how these dreams can become a tenable reality. When our Wood energy is harmonious, we may feel more content and aligned with the way the universe unfolds: organically and without struggle. We may also sense a deeper trust in the Source, or wholeness of life.

For myself, having an understanding of spring and a language around the Wood element's spirit has not only helped me align more closely with the seasonal energies in nature, but it has also infused my practice of qigong with new levels of appreciation. As I practice qigong, I do so with the knowledge that the intention behind the forms is orientating me toward healthier, balanced Wood energy.

The following section offers techniques and practices to awaken and support our body's Wood element. We start this awakening process by establishing healthy roots in our physical form.

Finding Stability and Root

In Chinese, there is an idiom that says if the roots are deep, the foundation is strong: gen shen di gu. In qigong and tai chi chuan, there is a similar emphasis on creating deep roots, so that any movement outward or upward is predicated on a solid foundation.

To feel and embody this idea, we can explore the Chinese concept chen, which means "to sink." In English, the phrase "to sink," however, does not convey a positive feeling or image. We tend to think of a sinking ship or sinking energy levels. Merriam-Webster defines the verb "to sink" as "go to the bottom," "become partly buried (as in mud)," or "to become engulfed." It implies dropping to a lower level or even disappearing from view. Therefore, if I heard a qigong teacher tell me to "sink" down without understanding the meaning of chen, I might feel a bit down or low in energy!

The principle and practice of chen, however, is quite the opposite of feeling buried. In Chinese, the word means to submerge, to immerse, or drop down in a deep, profound way. Chen is often used to help students stand and let go of rigidity or unnecessary tension. It enables them to begin finding deeper roots for a stable, nourished foundation. If we consider the character for chen in Chinese, it uses the radicals for water (the three small diagonal lines on the left), a roof (the top section on the right side) and a desk (the long lines beneath the roof).

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These are interesting ideograms to visualize in our body. With the radical for water, chen invokes qualities of depth, wisdom and flowing down to the deepest places, which is what water does in nature. We are also invited to practice chen with the same humble offering that water gives the earth: it nourishes and supports all life, without ever asking for anything in return.

When we then add the radicals for the roof and a desk, chen then also suggests the image of a writer or scholar deeply immersed in their studies beneath the safety and structure of a home. In ancient China, scholars were esteemed members of society who were able to focus their knowledge and go beneath the surface of experience to share wisdom with the imperial courts. When we invoke chen in our bodies, we are invited to sink like the roots of a tree and go beneath the surface of experience and know it in depth. We can also begin to absorb deeper reflections and insights about how qigong can nourish our body, mind and spirit.

Standing Qigong Posture (Zhan Zhuang), or Emptiness Stance (Wuji)

The position for standing meditation is arguably the primary and most important position to learn in qigong. There are two names for the posture: one is simply called Standing Qigong Posture, or, translated more directly, Standing Post. Another name is Emptiness Stance, or Wuji. I will use the latter name of Wuji as I believe it lends useful imagery and deeper meaning to the practice.

Wuji is the stance taken before any other movement or forms begin. It aligns the body so that our feet stand firmly on the earth and our head lifts toward the heavens. In qigong and Daoist philosophy, the human body is seen as the conduit between heaven and Earth; Wuji becomes a template through which heavenly yang and earthly yin energies can begin to flow into and through the form of our body. In this way, Wuji also invites us to orientate toward the movement, interplay and balance of yin and yang that is the tai chi axis.

To practice Wuji, we draw on the principle of nourishing our roots through chen. When done with sincerity and regular practice, Wuji creates foundations for healthy alignment and allows the body to begin circulating qi in an effective and revitalizing way. As the emphasis on root in Wuji steadies the physical body, the mind can also become more steady, calm and focused.

As human beings, however, having a calm mind is not always easy; the mind's tendency is to try to think its way through problems – we worry, fret or replay the past. As this happens, everything suffers: our blood pressure rises, breathing quickens and our whole system becomes strained. Qigong techniques teach us how to bypass the busy and often troubled mind by training and strengthening habits in the body, such as knowing how to find center and root down into the earth. This way, in the face of sudden change or distress we aren't carried away. Wuji invites us to delve into the form of the body directly and to steady it. By learning to stand rooted, we can become anchored in a physical steadiness that then supports the mind when encountering difficult situations. In time, we can also train the body to continue to breathe deeply and enable the muscles to relax, even when we are distressed. This is because the body has built up sufficient memory and resources to help mitigate the effects of that stress.

The instructions for Wuji are varied across many traditions of qigong. I have compiled those that I share with students when I teach, and which have worked for me to support and nourish a sense of grounding, calm and presence in my body and mind.

When beginning, aim to practice Wuji for 2–3 minutes, and gradually build up to 5–10 minutes. Eventually, a seasoned practitioner can do Wuji for 30 minutes or longer as a standing meditation practice.

Wuji is a complex pose with detailed instructions. You may want to start with a basic understanding, and then explore the more nuanced approaches as your practice deepens.

BASIC FORM INSTRUCTIONS

1. Stand with your feet shoulder-distance wide, feet pointing straight ahead.

2. Take long, slow, even, smooth (as opposed to coarse) and deep breaths.

3. Bend your knees slightly.

4. Relax your arms by your sides, leaving a slight gap between them and the sides of your body.

5. Relax the joints of your body.

6. Allow the tailbone to descend while the crown of the head rises.

7. Actively relax your whole body as you stand – this is called fang song, which in Chinese translates as "placing into relaxation."

8. Place the tongue lightly against the roof of the mouth, behind the teeth. Let the teeth close without clenching.

9. Soften your gaze downward, eyes open or closed.

10. Create an inward smile.

11. Remain for 3–5 minutes, working gradually up to longer periods of time.

12. To finish, transition gradually out of the pose by bending your elbows back and straightening the legs. Then relax the hands down, as though they are resting on the surface of water. Notice how you feel.

DETAILED FORM INSTRUCTIONS

As you practice Wuji, you may wish to integrate more detail and begin to refine the position. Upon first reading, the next set of instructions may seem like quite a lot to absorb and integrate; with practice, however, they become familiar and intuitive.

1. Breathe long, full, even, fine and deep breaths into the lower abdomen, or the lower dantian. The dantian means cinnabar field, or the place where the elixir of life is plowed, planted and harvested. Consider the lower dantian as the reservoir of qi in your body. It is located 7.5 cm (3 inches) beneath your navel center. It is the primary place where qi is cultivated, refined and stored.

2. Stand with your feet shoulder-distance wide and outer edges turned straight. This wider base of support allows for more steadiness in your stance, and hence more ability to find stability throughout your body.

3. Spread the toes and balance the weight on the feet evenly. Take a moment to fan your toes. Then shift the weight forward toward the balls of your feet until you nearly lose your balance and tip forward without doing so. Then rock back toward the heels, again almost until you lose your balance, but without doing so. Then rock forward again, but a bit less; rock backward again, but less. Continue to rock back and forth, each time a little bit less, until the movement becomes subtle and barely noticeable. When you reach this point, you have found even weight and balance between the front and back of the feet.

4. Root the feet. Begin to practice the art of chen, or going beneath the surface. This helps to root your feet and steady your foundation. You also allow for energy to yield down, which in turn grants pathways for a rebound of energy back up through the body. There are nine points through which you can root, and one primary pathway through which energy can rise and nourish the body.

The nine points through which you root down are:

Points 1–5 pad of each toe

Point 6 ball of the big-toe mound

Point 7 outer edge of the ball of the foot

Point 8 long edge of the outer foot

Point 9 center of the heel

The primary pathway through which you draw energy back in is the center of the ball of the foot. This is an acupuncture point called "Bubbling Spring," or Yong Chuan. It is the first point of the kidney meridian line (K1). This point is used to draw energy back up into the legs and body. If you scrunch up your toes, you will see a dimple at the center of the ball of your foot. That is the approximate location of Yong Chuan.

5. Bend the knees slightly. As in the exercise in Step 3 of balancing the weight in your feet, you can also find a point between bent and straight with your knees, by bending them deeply and straightening them fully. Then explore bending them a bit less and straightening them a bit less a few times. When you reach a point of bending and straightening minutely, you have likely found the halfway, balanced position of neither too bent nor too straight. You can also check the position by looking down at your knees and feet. The knees should cover half your foot but not your toes.

6. Rest the arms and relax the shoulders, arms and hands. If you squeeze your arms against the sides of your waist, hips and legs and then release them, they will spring back into a resting position natural for your bones. Leave an acorn-sized pocket of space in your underarms. Let the arms feel soft and relaxed, the hands open and breathing. Often, the shoulders will feel tense if you lift the arms too far out. Remember to keep the shoulders down.

7. Keep the gaze and eyes lowered. Your eyes here can be either open or closed. One of my teachers, Sifu Matthew Cohen, suggests the eyes can remain open for a strengthening martial practice, and closed for a more healing and nourishing practice. Invite your awareness to be on the lower dantian, or abdomen.

8. Invite the crown of the head to lift, but keep the chin slightly tucked. This lets an acupuncture point known as the 100 Meeting Points open toward the heavens. The 100 Meetings, or baihui, is known in qigong as a "spirit point'." It is where qi can move in and out of the body.

9. Allow the tailbone to descend naturally toward the earth. While some schools of qigong teach a stronger action of tucking the tailbone and tilting the pelvis, my personal experience is that too much of a posterior pelvic tilt, where the tailbone moves forward toward the front of the body, may reduce qi flow through the pelvis and spine. According to a theory offered by Sifu Matthew Cohen, the original intention of tucking the tailbone may have been to create cohesion on a horizontal plane that stabilizes and protects the abdominal region. This is good for martial practice. For non-martial qigong practice, however, a more vertical stability can be supportive of efficient qi flow through the body, particularly in the joints. My suggestion is to invite a gentle drop through the center of the spine, all the way down through to the tailbone, which creates a balanced, neutral alignment through the pelvis and spine.

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Excerpted from "Qigong and the Tai Chi Axis"
by .
Copyright © 2018 Mimi Kuo-Deemer.
Excerpted by permission of Dover Publications, Inc..
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