A Wonderful Alliance

When it comes to the subject of Experiential Anatomy and Physiology, Daoism and Modernity fit quite beautifully together. Here are some questions and observations common to both traditions.

Does a baby experience pleasure before it learns to smile?
Do we experience time in the womb? Do we feel it, or is it experienced as some other kind of change?

Do we experience space or balance while we are in utero?

When and how do we begin to recognize distance, or inside vs. outside, expanding vs. contracting, wrapping inward vs. wrapping outward? When do we gain the ability to spiral one way and then the other? Is it simply an unconscious part of growing or do we have some volition?
Stages of development are quite well known, but like taijiquan training methods, a child can develop out of order, skip a stage, or even create a unique transition.

I once knew a great dancer who had skipped the crawling stage of development, he went straight from scooting to walking. He was naturally flexible, rarely wore shoes, and never needed to stretch before a workout.

Do we start from a feeling of having a body, or do we start with a feeling of having no boundaries?

After birth, one of the first things we do is turn our head to find our mother's breast. Is this part of your internal martial arts practice? Does a baby feel its bones, or its muscles? Does it feel hungry? Does it feel the turning? Where does the movement come from?

Eventually a baby will find its hand with its mouth. It will start to see, and track. Eventually it will point and grab, and push and pull. How does a baby initiate this movement. Do children feel outside of their bodies?
How does a baby get control over its arms? Is this a question you ask yourself when you practice internal martial arts?

Henri Maspero, Wilhelm Reich & Katherine Dunham

Wow, it was fun putting those three names together.

Actually they don't fit so well together, but what they have in common is that they all crossed metaphorical bridges that make this blog possible.

Henri Maspero was the first sinologist to recognized the scope of Daoism as a religion. Of course there were a bunch of sinologists that preceded him, but I think he was the first to think about Daoism outside of a Christian framework. He was murdered by the Nazi's at Buchenwald in 1945. Scholars of comparable depth didn't surface again until the 1970's, mostly in France (probably do to his influence there), and not until the 1990's in English.

Wilhelm Reich was a student of Sigmund Freud. He is such a weird character in history that most people are reluctant to credit him as a significant force in the development of ideas. But he is also hard to dismiss. He was the first scholar to try to prove that sex is good for you. Perhaps I should be crediting Oscar Wilde instead, or someone else who said such things but used humor as a cover. But Reich was the first person to use the expression body armor (and character armor) as a metaphor for explaining physical tension. He was the first person in Western Civilization to say that emotion can be stored in the body as tension.

Reich is also extraordinary because he was probably the first to say that Nazi's and Communists are the same. His reason was also way ahead of his time: They both used the same repressive physicality to perpetuate fear of self-awareness; a fear which makes people want to be told what to do.

Most people agree that when Reich came to America he went off the deep end. His coolest invention in that regard was the Cloudbuster. But when you read his writings on Orgone Energy you are going to think, "Oh, he means Qi." I believe it is highly likely that Reich was reading some kind of Chinese cosmology. So in that regard he represents the very worst part of Modernity; the habit of an taking an idea from another culture and pretending like you invented it!

Katherine Dunham was the great antidote to that lame habit of Modernity. She invented Dance Anthropology (or Ethnology if you prefer). She made the serious study of movement and physicality both central and indispensable to the process of understanding culture. Because of Katherine Dunham we can laugh at all the scholarship by stiffs who think that they understand something because they saw it or even read about it, and at the same time we can treasure the voices of those who actually join the dance.

I don't know much about the earliest film documents of martial arts, but 1936 was pretty early. Dunham caught some great stuff!

Heat or Ice

Yesterday, having just gotten into my warm car after watching the latest Stephen King movie and nearly freezing to death talking to a fellow movie goer in the wind, I saw a small group of high school girls crossing the street. Very sort pants, low socks, t-shirts. One of them had big lumps of plastic wrap around her knees and ankles. I suddenly registered that they were athletes and that the plastic wrap was holding large amounts of ice on the unfortunate young womans legs.

Many people think sitting in an ice bath after a workout is a good way to train. Most people who would be reading my blog know that Chinese medicine almost never uses ice.

There are a whole bunch of theories about why ice is good, but my experience tells me that mostly it is terrible. It is better than nothing on burns, but if you have burn cream, it is better. There is no question that ice can bring down swelling after an injury. For a really bad injury I would put ice on it right away. But as part of a training ritual, it is barbaric. It develops bad, tense, stiff, muscle quality and in the long run it probably leads to arthritis.
I love hot tubs and steam baths. When I was young and road my bicycle at high speed over steep hills to all my appointments, swam in the freezing cold ocean, did kungfu and dance for 6 or even 8 hours every day, and sat still (or slept) in stupid classes at school--a nice hot bath once or twice a week was very close to Nirvana. Still, as a training method it contributed nothing. I was tired and stiff because I was training too much of the wrong thing. It would be better just to train right. Too much hot drains the qi.
Cleaning and scrubbing the surface of your body every time you sweat is really important to maintaining good muscle and joint quality. This is why internal martial artists, especially when they get older, try not to sweat most of the time. If at the end of your practice you aren't near water and a place where you can be naked, at least towel off and change some of your clothes.
A short little dip in hot water, a one minute ice massage after a sprain, fine; Don't make a habit of it.

Daoist Shoes

I've been looking for information on Daoist ritual shoes. I was sure that somewhere I'd seen special Daoist ritual shoes which are 3 inch high stilts. These shoes make it impossible to put weight on the toes or the heel since the stilt post goes down from the center of the foot. Since the base the the stilt is thicker at the bottom, kind of like a mushroom, there is a plenty of space to balance. The problem is I have been unable to find these shoes (so no picture). Did I dream them? How embarrassing.

Dream or not, these shoes represent ultimate shamanic power. The symbolic steps Daoists take in ritual cover huge distances. They circumambulate the empire, the world, and they traverse the distances between stars in the sky.

It gets confusing. Daoists are not shaman, but there is a part of Daoist ritual in which they take on the role or the position, or more accurately, the qi of all shaman. This is done by taking on the physicality of the Chinese prehistory shaman the Great Yu, and acting out key parts of his life. The difference between normative shamanic power and a Daoist embodying the Great Yu is the difference between power and potential power.

There is a direct parallel with taijiquan and other internal arts. First a taijiquan student develops the ability to clearly and unambiguously demonstrate and replicate peng jin , lu jin, an jin, and ji jin (ward-off, rollback, etc...). To get these types of power one must know exactly which part of the foot to use. Then he or she strings peng-ji-lu-an seamlessly together so that these types of power are part of a continuous circle. To achieve this one must be continuously shifting from the ball of the foot to the heel. Once this jin level is achieved the student then moves on to the shi level. Shi roughly means potential, it implies a strategic position, a drawn bow, and having ones hand on a lever.
The jin level is like shamanic power. The shi level leaves power unexpressed, unused.

Shaman get power through covenants with spirits, deities, or even natural forces. The physical "fear and trembling" necessary for summoning shamanic power requires engaging the "pushing and pulling muscles" of the legs which involves pressure in the balls of our feet or in our heels. With these Daoist ritual shoes on, our legs would easily stay in a weak potential state. At the shi level of taijiquan we do not push from the balls of the feet or the heels. Our power remains potential.

UPDATE 12/21/07: Here is a picture of the shoe, it's called a Manchu Shoe. I have now written more on this subject!

The Gate of Fate

The Chinese term for the lower back kidney area is mingmen which means "the gate of fate." The name implies the Chinese notion that prenatal qi, yuanqi, is stored in the kidney system. The kidneys regulate fluids in the body and they also produce jing. Jing is that aspect of qi which comprises the self reproductive quality in nature, it is stored in the kidney system where it is available both for making babies and for making repairs. Jing produces new tissue when we are injured, bone, muscle, scabs, etc. It is our ancestral memory.

The number one purpose for studying martial arts is to not have a rigid fate. I wish more schools explained this up front. This idea is closely linked to the area known as the mingmen. When the lower back is stiff and deficient we literally have a rigid fate.

How is it possible that a person gets stuck on an idea in their twenties and despite heaps of evidence which accumulates during their lifetime which contradicts that idea, they still cling to it. Traditionally these rigid ideas or notions or ideologies have been conceived as hungry ghosts or wandering demons that are invisible to us but slowly eat away at our kidneys whenever we "check out." By "checking out" I mean staying up too late, forgetting to eat, taking drugs, or unleashing political rants. The day after we become food for little hungry demons, our lower back gets stiff and starts to hurt.

I don't think there is a perfect correlation between physical rigidity and a person's inability to freely make choices based entirely on what is real. There is some correlation, but I've met some amazing people with pretty screwed up bodies. Still, sit-ups are dumb. Six-pack abdominal muscles are O.K. against a boxer with gloves on and that's it. Like the "core-strength" fad, sit-ups break the unity of a person's body, they restrict the freedom of the torso and they tighten the breath. Why choose a rigid fate?

Why I'm Unbalanced

Several years ago, one of my advanced Baguazhang students said to me, "My ankles are wiggling all the time and I'm completely unstable on my feet." It was a break-through for her. She was experiencing things as they are, ziran. This is high level gongfu, this is the purpose of cultivating weakness.

A person standing on two feet is an unstable structure.

There is no such thing as balanced movement. There is only unbalanced movement. The feeling of balance is the result of an unconscious process in which we are constantly readjusting. Fear of falling causes us to develop foot and leg muscles which are constantly at work to keep us feeling balanced. What most people call "rooting" in martial arts is simply a continuation of this process.

One of the reasons the higher levels of martial arts are so hard to achieve is because we are afraid to give up this unconscious reliance on our legs for balance.

Toddlers balance by moving their torsos while their legs remain soft and springy. In Taijiquan we say, "Move from the tantian," but most people use their leg muscles for balance and power which limits the expression of the tantian. To achieve the higher levels of martial arts the legs must be part of the movement of the "tantian," not a separate force. If toddlers can do it, so can you!
The way I learned Baguazhang, I was told to always be "on balance," and to always be able to "turn on a dime." Thus forward motion was propelled by twisting and pulsing the legs. There is a Yin style Baguazhang school in San Francisco that teaches the opposite. They teach that one should always be leaning so that one's spirals will be driven by the momentum of falling. Both these ideas are missing the mark.

Feelin' Shen

The concept of Shen has so many meanings in Chinese that it probably deserves a whole book. The shen I'm talking about here is the one that is most often translated "spirit" and is the lighter more expansive aspect of qi. (I'm not going to attempt a comprehensive definition.)

One way to explain shen is to say that it is "how we feel space." During moments of extreme fear our shen closes in on us like plastic wrap around our bodies, in English we use the term petrified to describe this feeling. Conversely, when we are in a warm safe environment with a spectacular view in all directions our shen expands way off into the distance.

(Humans are complex creatures. Some people seek out that petrified feeling, perhaps because they treasure the release which happens when the fear finally lets go and turns to exhilaration. People with agoraphobia become petrified at even the thought of wide open spaces.)

Another way to think about shen is what we sometimes call "body image," that is, the way we feel about and perceive our bodies. Skill in martial arts involves the ability to change your own body image as well as the ability to manipulate other peoples' body image. Few people could step into the ring with Mike Tyson and not feel a twinge weakness and fragility. A great fighter, just like a great actor, can make you feel like you are "king of the world" one moment and "a cockroach under a boot" the next.

I believe that hormones have a big effect on shen. How many of us have known a slender woman who once a month asks if we think she is fat? The first time this happens we laugh and say, "Yeah your a regular hippo." The second time this happens we say, "No, honey, of course not," only to be accused of being patronizing or worse. No doubt most of us have learned, through trial and error, that a failure to respond will be received as "ignoring," and that the best response is an audible but non-verbal response:

"Ahhh," can work but risks implying agreement as in, "Ahhh, I see what you mean."
"Oohhh, can also work but might be interpreted as "Oohh, interesting," which would be patronizing again.
The correct response is, "Uuuhh?" exuding slight confusion coupled with perfect acceptance of the statement.

It should be obvious at this point that shen is affected by physical training, diet and sleep. And also that it is very hard to measure analytically.

One of my students claimed not to be aware of shen for several years until we had a conversation about tension in the center of her back. She broke into a story about how when she was a little kid there was a certain place in the hallway of her house that she would pass through quickly because she always got this feeling that someone (or something) was going to stab her in the back. She overcame the fear by permanantly holding a little bit of tension in that one spot on her back. She relayed that her sister felt and did the same.

Chinese cosmology asserts that all shen experiences have a physical body component and all physical body experiences have a shen component. They are inseparable.

The Spinal Ligaments

Martial Development and Formosa Neijia (this too) have recently posted about the tail bone. Here is my previous post on the subject.

Chris at Martial Development makes the point that martial artists often get stuck in the idea that their tail bone should be forward. He suggests that people focus on lifting the head and just relax the tail bone.

Unfortunately martial arts also get stuck in the idea of lifting the head which can lead to stiffness or over straightening. As we used to say in the dance world, "Straight is a look, not a feeling." (Think about that one.)

Speaking anatomically for a moment, there are four ligaments which go from the top of the spine to bottom, directly on the center-line. A ligament is a very strong flexible piece of tissue that connects bone to bone. It is not elastic! If a ligament stretches it is unlikely to stretch back. That's why all the muscles tighten up (or lock down if you prefer) around a ligament that is getting over worked.

Each ligament in the spine can be felt. And each ligament can be felt simultaneously for even tension all the way up and down the spine.

So tucking, or straightening, or lifting up can all be wrong if they slacken or tighten one group of ligaments. The spine works as a whole unit, so it is usually a mistake to try to move just one part. Each vertebral-body (bone) can tilt forward or backwards somewhat like Venetian blinds.

But at a higher level if you are thinking inside the body about the details of anatomy you are making the mistake of "letting the spirit leave the body." The same goes for lifting up the head or sinking the tail bone. The mind or the "shen" goes out in all directions, if it goes up (like a rainbow fountain) without obstruction, the spine will follow--like a hungry tiger to its prey.

The notes for the cross section above are here:

Figure 10. A sagittal view of the human thoracic spinal cord, showing the (1) intervertebral discs, (2) vertebral bodies, (3) dura, (4) epidural space, (5) spinal cord, and (6) subdural space. A thick ligament, the anterior longitudinal ligament forms the anterior border of the spinal column. The posterior longitudinal ligament form the posterior border of the vertebral bodies.

Gates vs. Stone Bridges

A teacher's greatest dilemma is whether to teach gates or stone bridges.

Getting around a traditional Chinese city, village or home is all about going through gates. Thus "going through a gate" is a primary metaphor used to describe learning something or getting something done. It is also a primary metaphor for describing movement of qi around the body. For instance, the shoulder and the hip each have a major gate that allows qi to move between the limbs and the torso.

I did a lot of skateboarding in my teens. Every day I skated steep hills with (by todays standards) large 70 millimeter Kriptonics wheels. I'm what the kids today call O.G. (Old Gangster). There are very few people with this particular experience around. Downhill skiers and snowboarders have some comparable skills, so I can at least communicate with them, but snow is softer than concrete and there aren't a lot of cars on the slopes.

Skateboarding was a gate I passed through to get to my current understanding of internal martial arts. It still informs my practice. When I heard the taijiquan saying "You must go left in order to go right" I understood it immediately, skateboarding works the same way. If you are going to make a high speed 90 degree turn into traffic you have to feel your pathway through space and along the ground before you make the actual sequence of turns that will get you into the little space between the the moving cars and the parked cars. Just turning to the right will get you squished.

Now when I teach, I'll say something like "Do this," or "Copy me," but nine times out of ten the student doesn't quite do what I'm hoping they will do. So I'll describe what I'm doing, or let the student feel my torso moving. But often they still don't "get it." I think, o.k., if I was in their body I would just do "this" and "this" and "that other thing." From where I'm standing I can see exactly what they need to do to get to where I am. It is as if there were a stone bridge that, if they could see it, they could just walk across.

But they don't see the bridge. So I have a choice. I can either keep trying to get them to see the bridge, or I can take them through some of the gates I passed through on my way to achieving my current skill level.

I do have some memory of the hundreds of gates I passed through to get to my current skill level in internal martial arts. From a teacher's point of view, the only proven method for getting to where I am, is to pass through all the same gates I passed through. However, it isn't realistic for me to ask all my taijiquan students to take up downhill skateboarding.

What most teachers do at this point is to make up a list of gates (exercises, experiences) that will hopefully be a shorter route to excellence than the one the teacher took to get there. Some of the gates I teach are ones I passed through myself, some are gates that I think are improvements on the ones I passed through, and some are gates I put there because I'm hoping that the student might notice the stone bridge off to their left on the way through.

Every teacher, whether he is rigid, traditional, experimental, or inspired, has to decide whether to point to the stone bridge, or guide students through gates. I wish I understood this when I first started studying gongfu.

George Xu: On the Difference Between Predators and Humans

Here is the first part of the video I took this Summer of George Xu talking about the differences between predators and humans.

The material he presents is "indoor" high level martial arts. It is rare that teachers are willing to explain the most refined aspects of their art, especially in such a public way. One reason for this is simply that kinesthetic learning resists cognitive explainations. True secrets keep themselves.

Still I hope people will appreaciate these animated lectures and will take his words as a challenge to improve their art.

Predator vs. Human