Students sometimes ask – “Can you give me just one thing I could do to improve myself and my health?” My answer is meditation. It lowers stress levels and improves virtually every area of personal health. And, perhaps more importantly, it can open doors to new behavior patterns.

We covered meditation this week in class – specifically we discussed “open awareness” meditation. In Taoist systems like Wild Goose, there is a progression of meditations that clear stress and balance energy flows. The starting point for all these meditations is awareness.

“Open awareness” meditation is very easy. Sit in a quiet spot and observe your thoughts. When a thought comes, don’t attach to it. Simply watch it come and allow it to pass. Don’t follow or attach to it. As you keep this regimen for 15 to 20 minutes, you will begin to notice occasional periods of silence – i.e., no thoughts. During these quiet periods, just observe. As you observe, allow your awareness to expand through your body. After 15 to 20 minutes, slowly open your eyes. That’s it. It’s that simple. Meditate regularly; twice each day for 15 – 20 minutes is optimal. Morning and afternoon / evening are typical meditation times. It can be done with eyes either open or closed, but it’s best to start with eyes closed to limit distractions.

Here are some additional tips –

1. Keep your posture relaxed, but aligned.

2. As you meditate, continue to relax areas of tension.

3. Place the tip of the tongue on the roof of the mouth.

4. Breathe in and out through the nose if possible.

5. Don’t meditate after a meal. Allow an hour for food to digest.

6. Don’t force any part of meditation. Take it as it comes.

About breathing – abdominal and reverse abdominal

I read some Internet posts recently along with several magazine articles that were all directed at the methods of breathing used in meditation, qigong and TaiChi Chuan. Most of the focus of these articles is on defining the differences between abdominal, reverse-abdominal and chest breathing. Here’s my take on the topic and from my conversations with Shane, I understand what I present here to be consistent with Grand Master Chen’s view of using the breath in the Wild Goose (Dayan) system.

First is “chest breathing”, which is characterized by a reduced air volume because of limited use of the diaphragm and an increased reliance on the chest and back muscles. In “chest breathing” you can see and feel the breathing movement coming from the upper chest. It is associated with stimulation of the sympathetic branch of the autonomic nervous system and with the “fight or flight” response. Chest breathing’s inefficiency and its stimulation of the sympathetic nervous system make it undesirable for any internal meditative or martial disciplines. It is however a pattern which is often seen as people age (i.e. it may be “natural” but not desirable) and as such it is one of the things we would like to correct with practices such as qigong.

Next is “abdominal breathing”, sometimes called “baby breathing” because it is the way we breathe at birth. In abdominal breathing the emphasis is on the use of the diaphragm as well as the intercostals in order to create the maximum space for the lungs to expand into. It is important to keep in mind that efficient breathing sets up the area around and below the lungs as if it were an open cylinder. In this regard, an upright posture (correct structure) is also critical to maintaining the cylinder. The diaphragm and intercostal muscles then draw the lungs into the empty space in the cylinder to create a more efficient breath. This logic applies to both abdominal and reverse-abdominal breathing.

To better differentiate the two terms I’ll state them as “relaxed abdominal” and “reverse abdominal”. In the relaxed abdominal breath, the core muscles are relaxed and when the diaphragm draws down, it creates the “bulging tire” around the midsection that gives relaxed abdominal breathing its name. In reverse abdominal breathing the core muscles are under tension, creating the “flat belly” look during the inhale – i.e. the “reverse” of what happens during the relaxed abdominal breath. Now the really important part – why is one breath with the core relaxed, and the other with the core tense (activated)? This goes directly to the natural function of the body during the breath. If the body structure is still (as in seated or some standing meditations) the core muscles may remain relaxed – i.e. there is no need to activate the core since there is no need to enhance the energetic connection between the lower and upper body. And, if the body structure is moving, (as in actively absorbing or projecting energy), then the core muscles are activated to facilitate the energy transfer between the lower and upper body. The selection of a relaxed or activated core is a natural process that requires no conscious intervention. You do not need to “think” about tensing your core muscles when your are actively absorbing or projecting energy. This response occurs automatically – for example if you have to push an automobile or lift a heavy weight, you will automatically activate (tense) your core. Remember that in the internal arts we only use those muscles necessary to get the job done – relaxation (song) is always the key. Another way to say this is that you should always use diaphragmatic breathing, be as relaxed as the application will allow, and whether or not the core is activated is dependent on how the body structure is being used.

For Wild Goose practitioners this follows the admonition to relax and breathe naturally. All you need do is breathe with the diaphragm and maintain a correct and relaxed structure and the rest takes care of itself – relaxed abdominal or reverse abdominal – the body decides automatically.

Taking this a step further, it may be better all around to forget the labels of “abdominal” and “reverse abdominal” and simply understand that diaphragmatic breathing is the way to go and the core will take care of itself naturally.

Energy in the Internal Arts

We just released our fourth book – Wild Goose System, Volume IV – Healing Methods.

Wild Goose System Volume IV - Healing Methods

I had the opportunity to respond to several questions about the book – one of those was related to understanding how Traditional Chinese Medicine principles are embedded in the movements of the Wild Goose forms. I wanted to give this a bit more attention in the blog. The information here is a reflection of topics covered in our Wild Goose books, Volume III (Martial) and Volume IV (Healing). It’s too much to cover fully in the blog, but here’s an abbreviated version.

If you are doing either a healing (qigong) form or you are doing a martial form as a part of any internal system, then you should expect to find energetic alignments in those forms. If these are not evident (i.e. no one is teaching them in your system), then your system is not an “internal” one. “Internal” systems are inclusive of qi energy and by that definition, must engage the qi transport system.

Energetic engagements are created in multiple ways.

1. Aligning and/or joining acupuncture points on the feet and hands with other body points – example: Laogong [Pericardium 8] in the palm facing inward toward Qihu [Stomach 13] on the chest.
2. Creating structural alignments by using the relative positions of points that are located at or near the body’s joints – example: elbow joint held above the knee joint.

 Enhancements to energy flow will also be present.

1.  Feet will break / make contact with the earth, resulting in energy surges through the body
2. Rotational movement about the body’s central axis will raise and lower energy – Clockwise rotation lowers energy and Counterclockwise rotation raises energy
3.  Rubbing, clapping, touching, projection – i.e. massage and acupressure techniques
4. Specific structural alignments of the hands (commonly called mudras) will enhance / alter energy flow

 And, mental intent and awareness will also play a role in energy engagement.

These methods of energetic alignment and enhancement are present in both internal healing and internal martial forms and applications. In healing applications they are use to promote balance in both the healer and the patient. In the martial applications they promote imbalance in the opponent (create a disability). A short hand for this engagement is that we engage our own energy system first to heal ourselves. We can then engage the energy systems of others to either heal or hurt.

If you are practicing what should be an internal system and do not have access to the energetic methods of your forms, it is certainly possible for you to begin to unravel what’s going on for yourself. This is not an easy task, but there is substantial supportive information available via TCM (Traditional Chinese Medicine). On the martial side, the TCM offshoots of Dim Mak (kyusho-jitsu [Japanese]) also offer supporting information. TCM principles have formed the basis of the internal arts for thousands of years – you can tap into that resource to enhance your understanding of your own forms. When you enhance your understanding of how the forms work, you also enhance your experience and the benefits you receive from the forms.

Here is an example of an energetic connection that is used in the Wild Goose system’s 1^st 64 action form. The movement is called “Hand circles of the foot” and is number 18 in the sequence of 64 actions. The images are of Wild Goose system, 28^th Generation Lineage Holder, Grand Master Chen Chuan Gang.

First, here’s the move as it is being set up. Note the toes are raised on the right foot and also note that the fingers of the right hand are held together in a Plum Claw formation (four fingers surrounding the thumb) at Quepen (Stomach 12) point.

Next as the movement is fully formed, the left hand grasps the big toe. Note that it is the thumb and first finger that do the grasping. The toe is then rotated counterclockwise. 

 

This is an interesting movement because there is a lot going on here. Here is an explanation of what’s happening energetically.

1. Beginning at the ground, the toes of the right foot are raised. This breaks the connection to the earth, primarily at the Yongquan (Kidney 1) point. This causes a brief surge of energy up the anterior portion of the right leg.
2. The rotation of the big toe moves energy through the joint. A simultaneous body rotation at the hips and shoulders moves energy through the mid and upper body.
3. The toe is grasped with the thumb and first finger. This creates a wood-element mudra. The specific grasping point is at Yinbai (Spleen 1), which is the origin of the Spleen Meridian (yin). A connection across the top of the foot runs to the Stomach Meridian (yang). The wood-mudra grasp at Spleen 1 effectively connects the left hand to both the Spleen(yin) and Stomach (yang) meridians, which are Earth element. In five-phase theory the Wood element (the hand mudra) is controlling the Earth element meridians Spleen and Stomach.
4. The right hand is formed in the Plum Claw which is a five-element mudra, bringing all five energetic phases (Metal, Water, Wood, Fire, Earth)  to the Quepen (Stomach 12) point. This completes the connection, forming a circuit of the yin-yang Spleen-Stomach meridian pair. Because of the inter meridian connections provided by the Quepen point, the Large Intestine, Small Intestine, Triple Warmer and Gallbladder meridians are also activated.

In summary we have the energy surging up the front of the leg from the raised foot, along with the controlling action of the Wood mudra and the Five-phase energy input of the Plum Claw mudra which are accessing the yin-yang circuit of the Spleen and Stomach meridians. The inner connectivity of the Stomach 12 point provides a bonus of accessing four additional meridians / organ sets.

Overall, this movement results in a clearing and recharging of the Spleen and Stomach meridians as well as activation of the Large Intestine, Small Intestine, Triple Warmer and Gallbladder meridians. The primary effect of this action is on the Spleen and Stomach organs, which results in improved digestion and immune function with secondary effects on Large Intestine, Small Intestine, Triple Warmer and Gallbladder. A more in depth view of the effects can be seen by referring to an acupuncture text (or the book :) and examining the range of physical and energetic responsibilities of the organ systems that receive primary and secondary benefit from this action.

Having some understanding of the impact of the energetic engagement methods is empowering. Knowing that your hand configurations have elemental properties and that a single point on you body can connect to multiple organ sets gives new perspective to your practice. It might seem to an outside observer that simply touching a hand to the body would be insignificant. However a skilled internal arts practitioner who understands energetics, knows that a simple touch has the potential to heal a patient or disable an opponent.

For more about the Wild Goose system and books, DVDs and instruction please visit www.DayanArts.com.

Catching Up

As I get older the passage of time continues to accelerate, so it feels like it’s been both a busy year and a short one – I can’t believe it is already November.

The Spring and Fall Wild Goose camps in Delphos were both exceptional. All the folks involved in the system are contributing to a wave of energy and knowledge that continues to build. This was particularly strong at the Fall camp that was dedicated to a wide range of healing methods. I honestly do not know of any place where you could have received such wide ranging information on chiropractic, acupuncture, cupping, moxa, massage, energy healing and general TCM theory – and that was just Saturday’s presentations. What a great group of people.

Shane and I finished the third volume in the Wild Goose book series that covered the martial aspects of the system and introduced the Dayan Palm form. The book gives an overview of the martial basics and in my opinion breaks some new ground. To my knowledge this is the first time that the broader aspects of the Wild Goose martial techniques have been documented. There is much more to come…work is proceeding on a book dedicated to healing…stay tuned for more.

Wild Goose System Volume III - Martial Methods 

At a personal level, my own understanding of how the universe works continues to grow (as does the list of things that I do not know). The single most valuable thing I learned this year is the importance of awareness. The importance of awareness and living in the current moment continues to unfold for me. Each new epiphany brings another new understanding which leads to some personal progress which leads to another “revelation” and so it goes. I see no end to this marvelous process.

Examining my own experience, I can understand now that my early martial training was shifted too much into the physical – i.e. I was training to develop the physical aspects of technique without appreciating the aspects of awareness and the mental and spiritual development that would have greatly enhanced the physical training. There was too much emphasis on accumulating more physical technique…more physicality, and an insufficient understanding of the path (Tao) that would lead to true mastery of all the aspects – physical, mental and spiritual. This is of course, nothing new. I am simply “discovering” the same things that countless others have said and done over the centuries. The single most helpful thing to me in this process of discovery has been gaining a deeper understanding of meditation. Again, this is nothing new. The internal arts have long relied on various forms of meditation as in zhan zhuang (standing meditation) and zazen (seated meditation). If you are a “seeker” and have not yet investigated meditation and made it a part of your life, then that is a direction I would recommend.

And, a huge thank you to all the folks that have kept me on the path this year. And, I’ll try to do a better job and post more frequently (hopefully something useful) on this bog.

A new book and a new video now available on Amazon....

We just released the book Wild Goose System - Volume II that covers Seated Meditation, Standing [Water & Fire] Meditation and Meridian Patting Forms.

Wild Goose System - Volume II

And a companion DVD video covering the Meridian Patting form.

Wild Goose Meridian Patting DVD

Stay tuned, there are more books and videos in the works

Wild Goose Spring Camp

The Spring Wild Goose camp was held on March 9-11 in Delphos, Ohio – another great camp. Friday evening was the martial arts seminar with presentations by Masters Shane Lear, Shane Topp and Steve Cooper (and me). We covered a lot of ground including basic postural points, movement around the centerline, energies of flow and many specific applications of striking, locking and downing. As always, it was a great group of enthusiastic folks.

Saturday was devoted to forms work in the Wild Goose system. There were individual groups reviewing Meridian Patting, Wild Goose 1 & 2 and the Dayan Palm form. Many of the form reviews came with specifics on the healing and hurting applications.

Sunday was instructor’s only time with Master Lear discussing methodologies for seated meditation and some very detailed information on breath work – all great stuff.

The day after the seminar, I was back home and looking through the magazines at a local bookstore when I saw the April issue of Black Belt Magazine. I thumbed through the contents and saw a section on using movements from Aikido in various self-defense situations. As I looked at the pictures, it was easy to see that all of the “Aikido” techniques being demonstrated were also movements out of Wild Goose. As we have often said of the martial arts in general, it’s all one art.

For me, the really cool thing was that this reminded me of the completeness of the Wild Goose system. Not only do we get an outstanding system for healing and personal development, we also get a great system for self-defense.

Here’s the posture Flying Over the Water, from the 1st 64 action form.

Can you see that lead hand smacking into the facial nerves (ST5 comes to mind), while the rear hand has hold of the pressure points at the wrist? After the head smack, the arms swing back across the body – that could be a “nice” throw. Or perhaps, the first swing across is deflecting an attack and the swing back gets to smack the head. So many possibilities.