The Yang Tàijí 24-Step Short Form – An Interview with Singing Dragon author James Drewe

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James Drewe is Vice-Chairman of the Longfei Taijiquan Association, a member of the British Council for Chinese Martial Arts (BCCMA), and is a registered instructor with the Tai Chi Union for Great Britain (TCUGB). He currently teaches Yang, Chen, Sun, and Wudang styles of taiji, including various sword and fan forms, and is the author of Taiji Jian 32-Posture Sword Form, published by Singing Dragon.

Here he answers some questions about his new book, The Yang Tàijí 24-Step Short Form: A Step-by-Step Guide for all Levels.

How did you come to practice Tai Chi?

Back in 1975, I was running back home because I was late for something, and banged into a guy who was coming out of a betting shop. He’d obviously lost rather badly, because he ran after me. When I slowed down for a breather he caught up with me, grabbed me by the front of my shirt collar, and was probably only stopped from thrashing the daylights out of me because I turned into a gibbering wreck. I decided that I didn’t like how that felt and should therefore do something about it.

Within a few weeks of this meeting with the unsuccessful gambler, I took up Kung Fu, which I ended up doing for 5 years. There was a t’ai chi class that followed after the Kung Fu, and I joined this the next term as well.

I didn’t do the 24-Step until many years later. I was very impressed by its succinctness and by its clarity. I was teaching the Yang Long Form at this point, and realised that the 24-Step was a much more approachable form for beginners.

Why did you decide to write this book, and who is it for?

I wrote the book because I enjoy teaching, I enjoy trying to describe how to move, and from a more practical point of view, because I’m always being asked to recommend a book for the 24-Step.

The book is for several levels, and is divided into a ‘Brief’ description, a ‘Detailed’ description, and there are then ‘Notes’ at the end of every movement.

A beginner will possibly find the ‘Brief’ the most useful – this acts as a reminder only of the movements.

As you might expect, the ‘Detailed’ goes into slightly greater depth, explaining the coordination of the movements, angles of the limbs and body, etc.

The ‘Notes’ are more advanced points, often showing variations (not everyone teaches it exactly the same), and explaining how the body functions within each movement – rotations of elbows, knees, connections between the joints, the opening and closing of the limbs and torso, rotations of the centre to produce the movements effortlessly, etc.

Who is the ‘modern tai chi student’, and how does your book cater to them?

The ‘modern’ tai chi student is the person who is trying to cram a thousand things into his/her week, whilst holding down a job, and possibly a relationship/family.

The longer forms take up to 20/25 minutes to perform, and many years to learn, so the 24-Step form is great for those with less time to spare, but who would still like to do some t’ai chi.

The book caters for them because it explains the movements, and hopefully will serve as a reminder after learning the moves in a class.

Grounding, posture, balance, etc. – which areas usually require the most practice and attention for new and for experienced practitioners of the Yang Tàijí 24-Step Short Form?

This is a very difficult question, because everyone is different. Some people are naturally well-grounded, others have a natural grace of movement, others could balance on one toe if necessary, some are tense, others relaxed.

For beginners, the most common problem is coordination of the arms and legs with the torso – for example, a movement may require the left foot (which is already placed ahead of you) to move back alongside the right foot, at the same time as the body turning to the right, the right arm bending at the elbow, whilst the left arm pushes down towards the floor. Beginners find this difficult.

More experienced practitioners may well be able to manage the limbs successfully, but find that making the movements come from the centre is particularly difficult; many experienced practitioners are ‘disconnected’, in that their joints do not operate in a coordinated way with the rising and falling, turning left and right, and opening and closing of the centre.

This book tries to covers all of these aspects as far as it is possible with words. What is particularly hard to explain with words is the feeling of the various movements; I have tried to do this by using analogies, but am aware that this very much depends on the reader. For example, if I use sailing as an example, this might not work very well for those who haven’t had the experience of using the wind to move a small boat; on the other hand, some people have vivid imaginations, so….maybe it will help!

What do you mean when you say that thai chi is “Understanding the Absolute by practising in the Relative”?

For me this is what t’ai chi is about. If everything in the world is a microcosm, then ‘life’ should reflect Divinity, and anything that happens in our lives (any skills that we learn, all interactions, etc.) should reflect Divinity and ‘life’. Therefore, t’ai chi should be able to explain 1) Divinity, and 2) how the structure of ‘life’ operates (although, these are probably the same, as it’s arguable that ‘life’ is ‘Divinity’ in process), and how best to function within this structure of ‘life’.

It is said that we live in a world that is ‘relative’; everything is relative to something else (i.e. we have yin and yang – up/down, left/right, deep/shallow, yesterday/tomorrow, etc., etc. …the list is endless), and that, in order for us to be able to experience, this is the way that it has to be. In other words, without those opposites, experience is impossible.

It is also said that, in a state after death, we cease to experience in the same way – time no longer exists, and neither does up/down, in/out, forward/backward etc. We are just in a state of ‘being’ – the ‘Absolute’.

So, to understand the ‘Absolute’ (God/Heaven), you need to study the ‘Relative’ (Earth), and in order to understand both Heaven and Earth (i.e. the way that God ‘functions’ and the way that ‘life’ operates), you can study t’ai chi because it is a microcosm.

Having said that, I think you can probably study absolutely anything and come to the same conclusions. Mine just happens to be t’ai chi, and writing music!

In the book you talk about different kinds of teachers. What kind of teacher do you aspire to be?

I’m not a performer, and in fact have absolutely no desire to be one; but I would like to be a good teacher. I trained as a teacher (class music) in the 70s, then taught music in schools for 11 years, and very much enjoyed the challenge of explaining, and trying to understand the way in which individuals learn. Whether it is music or t’ai chi, the challenge remains the same; different people have had different experiences, and therefore will learn in different ways. Trying to find the right way of explaining something is like searching through a bunch of keys to find the right key for the lock. Hopefully the book will help some people!

Copyright © Singing Dragon 2010.

The 12 Chinese Animals: Singing Dragon author Master Zhongxian Wu on the complexity of Chinese astrology

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Since 1988, Master Zhongxian Wu has instructed thousands of students, both Eastern and Western. He synthesizes wisdom and experience for beginning and advancing practitioners, as well as for patients seeking healing, in his unique and professionally-designed courses and workshops.

Master Wu is the author of several Singing Dragon books, including his latest title, The 12 Chinese Animals: Create Harmony in your Daily Life through Ancient Chinese Wisdom. Here, he answers a few questions about the book.

How did this book come about?

I grew up in a traditional fishing village in southeast China, and for my entire upbringing, I saw that people commonly used astrology to help make decisions about important events (finding a spouse, setting a wedding date, building a house, opening a business, health issues, etc). Because our village had no electricity, pipe water, or roads larger than a foot path, we all lived very closely with the rhythms of nature.

Chinese astrology is the art of living in harmony with the hourly, daily, monthly, and yearly cycles of life. When I was young, my mother always consulted the people living in the local temple when she needed help. I was astonished by the accuracy of their advice and their ability to predict outcomes. I became interested in learning more about astrology and its connection to Chinese medicine and the Yijing prediction system. My main focus is teaching Qigong, Taiji and the Yijing to help others to create harmony in their life. Through over 20 years of teaching these ancient Chinese wisdom practices, I realised that Chinese astrology is a great tool to help guide people through their life and their inner cultivation.

Chinese astrology is far more complex than most people realise. What accounts for this misconception, and how does your book contribute to a deeper understanding?

In the West, most people think Chinese astrology is only about their yearly animal sign. The knowledge of Chinese astrology system is extremely complicated, and I think perhaps difficult for most people to understand. In China, we call astrology BaZi (8 characters) or MingLi (principle of your karma), but only a small amount of people actually understand how to put together and interpret a chart. Most Chinese have to find an expert to help them, and finding someone really qualified and skillful can be challenging. Of course, you may easily find a fortuneteller on the street, but they are usually not very accurate.

I think the misconception in the West is mostly for convenience sake, to make it more simplified, more available for the general public and more for entertainment value. The yearly animal sign is a small percentage of what influences your entire chart. In my book, I also discuss the monthly and daily animal sign, which will help people develop a fuller understanding of their chart. It is important to realise that the 12 animals is just one aspect of Chinese astrology – creating and understanding a whole chart for the sake of prediction is a much more complicated process.

Most people do not realise that the 12 animals also relate to the 12 tidal hexagrams of the Yijing. The Yijing, of course, is a method of understanding the rhythms of nature and of life. When I wrote this book, I wanted people to get a little taste for the complexity behind the Chinese astrological system.

What does it mean to have an energetic month, day or year?

The energetic day, month and year are based on the rhythm of the sun and moon, which is different from the Gregorian calendar. For example, the energetic year is not from January 1 (the Gregorian new year) or the first new moon of the first lunar month (the Chinese new year), but rather, it the begins at the time where the sun is exactly at the celestial longitude of 315 degrees, which usually occurs on Feb 4th or 5th in the Gregorian calendar.

How does understanding one’s Chinese animal symbols help them make better choices?

The use of Chinese animal symbols is a key to understanding the principles of your life and of your karma. They can help you understand your strengths and your weaknesses. Becoming conscious of your own patterns will give you information about how to cultivate your gifts and refine your challenges, which will help make your life flow more easily, with less struggle, and bring you success in your pursuits.

In the final chapter of the book, you discuss the Daoist concept that ‘life is not controlled by fate or karma alone’. What does this mean in the context of astrology?

If you want to change your karma, you have to know what your karma is.

A good understanding of Chinese astrology doesn’t only help you understand your karma and predict the future. The purpose of the reading is to guide you to make changes in your life, from daily lifestyle habits to larger life decisions that will allow you to change your karma, to help you remain centered when something unexpected happens, to steer clear of trauma, and put you on on the path of health, prosperity, and longevity.

How do you integrate your Chinese animal symbols into your own daily life?

I use the practices to guide my inner cultivation in order to balance and strengthen my astrological chart (which varies depending on the hour, day, month, season, year, or external life event), so that I feel more harmonious with my self, my family, and with nature. For example, I will check the Chinese calendar to pick out dates for travel or signing a contract. Based on the animal symbols, I also chose special colours for home and office in order to create the right fengshui for those environments. My wife and I make meals according the the principles of the Chinese animal clock to create a healthy daily rhythm for our family.

Copyright © Singing Dragon 2010.

Singing Dragon attends the 7th World Congress of Chinese Medicine in The Hague

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This past weekend, Singing Dragon attended the 7th World Congress of Chinese Medicine in The Hague, Netherlands.

The theme of this unique and important congress was “The Clinical Practice and Scientific Research of Chinese Medicine”, with a focus on the topics of andrology, the treatment of infertility, anti-aging, and research and development in Traditional Chinese Medicine (TCM).

Over 600 acupuncturists, TCM practitioners, physicians, health professionals, students, researchers and educators were in attendance from all over the world, making The World Forum, located in The Hague’s international zone, an ideal venue.

Thanks to all the delegates who stopped by our stand! We were so pleased to have the opportunity to spread the word about our fantastic books and authors.

Titles in the series edited by Zhu Bing and Wang Hongcai were of particular interest, as well as those from The Chinese Health Qigong Association. Master Zhongxian Wu’s books and DVDs, and titles concerning the use of Qigong to manage health conditions, were also very popular. See below for details.

For more info on new and forthcoming titles from Singing Dragon, check out the new Complete Catalogue, Autumn/Winter 2010-2011.

We’d also like to thank the congress organizers, the World Federation of Chinese Medicine Societies (WFCMS), for making the event such a fantastic experience – one we very much hope to repeat in 2011.

www.singing-dragon.com

Singing Dragon author Gordon Faulkner on Managing Stress with Qigong

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Gordon Faulkner, demonstrating a standing stress prevention Qigong exercise from Managing Stress with Qigong.

In this interview, Gordon Faulkner – Principal Instructor at the Chanquanshu School of Daoist Arts in Scotland – answers some questions about his new book, Managing Stress with Qigong.

How did this book come about?

The first input to lead to the book was at International Daoyin Qigong Symposium in Portugal in 2005 when European teachers were encouraged to start working to develop daoyin for the health needs for their own countries. Further impetus arrived shortly afterwards when I was invited to teach qigong at the 37th International Traditional Chinese Medicine Kongress in Germany the following year. The theme of the congress was to be ‘Stress’ so I did a lot research and then created the routines presented in the book.

Not long after the congress I was contacted by the Head of the Maggie’s Cancer Care Centre in Inverness and asked if I would be interested in running qigong classes there. This seemed a very good opportunity to verify the effectiveness of the stress routines so I agreed. The results of these routines and especially of the stress prevention routine went far beyond even my own expectations.

Memory can be a major problem for people undergoing cancer treatments so it seemed only logical to start writing a book for them and the general public.

Do you need to have a high level of proficiency in Qigong before you can experience its effects for stress relief?

The Stress Management Qigong is designed for people of all levels of proficiency – for people who have been practising for years to people who have never heard of qigong.

You talk about the ‘non-specific’ nature of stress. What do you mean by this? How does this make Qigong uniquely suited for coping with stress?

One of the biggest problems with stress is that the stress response can vary dramatically; what impedes one person can boost another person, and because of that there is not one thing that can be described as a specific stress reaction to a specific stress input, the stressor.

Qigong also affects different people in different ways, one person’s reaction to qigong can be quite different to another’s, which makes qigong also non-specific – qigong and stress were made for each other because an individual’s stress reaction is often matched by their qigong responses to bring the person back into mind/body harmony.

Can people use certain Qigong movements or exercises in the book to relieve particular symptoms of stress?

On the larger scale, the stress relief routine is designed to deal with the physical stress reaction while the stress prevention routine is geared more toward dealing with the mental stress reaction. The book does mention some other possible combinations of exercises.

Which Qigong exercises do you practice yourself for stress relief?

As I teach these routines continuously I am always practising everything.

I was once at Schiphol airport in Amsterdam trying to catch an alternate flight after two of my fights had been cancelled and the third was late when the assistant at the transfer desk remarked that I was remarkably calm considering my circumstances. I responded that I was now late for the seminar I was due to give on stress management and so I could do no other than be calm.

Gordon Faulkner is a Certified International Judge of Daoyin Yangsheng Gong and President of the Scotland and Wales Daoyin Yangsheng Gong Association. Gordon is a closed-door student of Professor Zhang Guangde, founder of the modern Daoyin Yangsheng system taught at the Beijing Sports University.

For more information about Gordon Faulkner, visit www.quanshu.co.uk.

Copyright © Singing Dragon 2010.

Workshop: ‘Healing, Yijing, and Cultivation’ with Master Wu

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This weekend, Singing Dragon author Master Zhongxian Wu will be holding a workshop on ‘Healing, Yijing, and Cultivation’ in Stockholm, Sweden, 11-12 September.

Learn more about this workshop.

Master Wu has devoted himself to the study of Qigong, martial arts, Chinese medicine, Yijing science, Chinese calligraphy, and ancient chinese music for over 30 years. He was Director of the Shaanxi Province Association for Somatic Science and the Shaanxi Association for the Research of Daoist Nourishing Life Practices, and has written five books and numerous articles on the philosophical and historical foundations of China’s ancient life sciences. Visit www.masterwu.net for more info about Master Wu.

Singing Dragon, an imprint of Jessica Kingsley Publishers, is an independent publisher of authoritative books on complementary and alternative health, bodywork, Tai Chi, Qigong and ancient wisdom traditions for personal and professional development.

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An Interview with Singing Dragon authors Steve Haines and Ged Sumner on ‘Cranial Intelligence’

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Steve Haines has been working in healthcare for over 20 years, and as a bodyworker since 1998. He studied Biodynamic Craniosacral Therapy with Franklyn Sills, Michael Kern and Katherine Ukleja. He is a UK registered chiropractor and also trained as a shiatsu practitioner. Steve lives and works between London and Geneva, and teaches cranial work internationally, including in Switzerland, North America and Malaysia.

Ged Sumner is a practicing craniosacral therapist, craniosacral therapy trainer and chi kung teacher. He has also studied shiatsu, healing and attachment based psycho-analytical psychotherapy, and has a degree in Chemistry. He is the director of Body Intelligence Training, which offers biodynamic craniosacral therapy practitioner courses in Europe, North America and Australasia.

Here, Steve and Ged answer a few questions about their new textbook, Cranial Intelligence: A Practical Guide to Biodynamic Craniosacral Therapy.

How does your book support hands-on learning of Biodynamic Craniosacral Therapy (BCST)?

We were quite shocked to learn that there are videos out trying to teach cranial work as a distance learning course. In the first instance, watching cranial work being performed is like watching paint dry and secondly, students really need constant hands on feedback to support their developing perceptual skills. In the history of cranial work there is a strong oral tradition and preference for teaching by transmission. One of the senior biodynamic cranial osteopaths (Jealous) refuses to write and reluctantly, it seems, has recorded some CD’s of him talking. We do not go as far as that, we think there is a value in articulating theory and writing down exercises that people can practice for themselves. Our book is full of meditations and protocols that we have learnt from our teaching experience can work really well to help people more clearly feel their own bodies, other peoples bodies and our common relationship to the natural world. The book is aimed to compliment study on a two year training course.

The book talks a lot about ‘potency’. What do you mean by ‘potency’, and what is its significance for BCST practice?

Potency can be thought of as the cranial word for energy. Energy means lots of things to different people and is often a very fuzzy concept that is used as a catch all to explain interactions that are not well understood. My favourite definition of energy is that it is information moving through a field – a ‘field’ here meaning a zone of influence. Potency is a term used by Sutherland, the founder of cranial work. In a slightly more precise way than the common usage of energy, it allows us to describe the felt experience of BCST practitioners of an inherent potential in nature and in the body that organises, animates, and communicates. Sutherland used the image of potency as ‘liquid light‘ and the phrase ‘the fluid within the fluid’ to describe his experience of potency. He was very clear that expressions of potency are mediated through the fluids of the body. Other words commonly used alongside potency are tingling, shimmering, light, vibration, electricity, something moving and wind-like. Like the wind in a sail or the heat of the suns rays or the falling to earth of an object, we can perceive the effects of potency but its actual nature is illusive.

The book includes a practice development chapter that covers questions such as ‘Why do you want to become a Craniosacral Therapist?’ and ‘How do I earn a living as a Craniosacral Therapist?’ Why was it so important to include those questions?

Our observation, from running a teaching clinic for CSTs in London, of noticing and talking to other CSTs, of supervising students and practitioners, and being involved in teaching at four different biodynamic schools is that many people struggle to set up a practice once they qualify as a practitioner. They have life changing skills that can dramatically enhance the lives of their potential clients by helping them be in less pain, less emotional distress and have more vitality. However being a skillful therapist does not mean you will be a busy therapist. There are big issues to explore, and additional skills to learn, about being a self-employed, small business person in a competitive private health care market. Adult learners engage with training courses for many reasons, often at transition points in their lives. The questions above are an attempt to get people to think through some of these issues at an early stage in their training. The two year training is very demanding and requires a degree of maturity, self reflection and personal growth. Our experience is that this work can help a wide range of human suffering; people in chronic pain, people who have experienced trauma, people living with serious physical illness and people in profound emotional distress. It is good to realise the likely territory of their future professional life and to understand the commitment it involves if they want to become a practitioner of excellence.

For more info, watch this video with co-author Steve Haines.

Copyright © Singing Dragon 2010.

VIDEO: Steve Haines on Biodynamic Craniosacral Therapy and his new book, Cranial Intelligence

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In this video, Singing Dragon author Steve Haines talks about his new book Cranial Intelligence: A Practical Guide to Biodynamic Craniosacral Therapy, which he co-authored with Ged Sumner.

At the deepest level of our physiology, all living tissues and fluids expand and contract with the ‘breath of life’. Through gentle touch, the skilled practitioner can interact with these subtle rhythms to address physical aches and pains, acute or chronic disease, emotional or psychological disturbances, or simply to promote enduring health and vitality.

This new and important textbook demystifies the biodynamic approach to craniosacral therapy and shows how and why it can be so effective at bringing about a natural realignment towards optimal health.

Steve Haines has been working in healthcare for over 20 years, and as a bodyworker since 1998. He studied Biodynamic Craniosacral Therapy with Franklyn Sills, Michael Kern and Katherine Ukleja. He is a UK registered chiropractor and also trained as a shiatsu practitioner. Steve lives and works between London and Geneva, and teaches cranial work internationally, including in Switzerland, North America and Malaysia.

Copyright © Singing Dragon 2010.

SomaCentric Dialoguing and The Insightful Body – An Aricle by Julie McKay

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Julie McKay, CST-D, NCTMB, BFRP is Director of The CLEAR Institute and a highly respected therapist and teacher. Julie has spent over 10 years refining her techniques that she uses to dialogue with clients, and she is passionate about helping others learn how to become more effective therapists.

Here, Julie discusses her recent book, The Insightful Body, the events that inspired her to develop SomaCentric Dialoguing, and the many benefits of this remarkable and effective technique.

Two events have greatly influenced my work with clients and my developing SomaCentric Dialoguing. The first was when I was six years old. I fell off my bike and hurt my knee. My mother taught me that I could tell my body that it didn’t have to hurt anymore because I got the message that it needed attention. Mom suggested that I make my knee feel soft like a marshmallow, thus helping it to relax and be pain-free.

The second came after being a professional bodyworker for ten years, when bodywork came to my rescue. It took 18 months of intensive manual therapy, acupuncture and chiropractic care to figure out that what seemed to be nerve pain from a possible slipped disc was actually from abdominal fascial restrictions, from a thrown phone book hitting me in the stomach. The word “pain” did not accurately describe what I experienced. This experience made me realize that my clients, particularly those with fibromyalgia, chronic fatigue or post traumatic stress disorder, might have a similar problem finding the right word to describe how they felt.

When colleagues asked me to teach them how to effectively dialogue with their clients I wrote down all the concepts that had made a difference in my work. I quickly realized that there was no one source that described the importance of word choice and asking open-ended questions, avoiding the use of certain words (“pain” does not mean the same to everyone, so it is one of the No-No words), empowering clients to tell me if I am inaccurate about something (I call this Wiggle Words), and the difference between beneficial protection mechanisms and resistance obstacles.

It is important to talk with a client in her “processing language.” My client responds easier when I speak using her manner of processing information, through auditory, kinesthetic, or visual channels. The last crucial concept is that people have different ways of communicating. Some are clear-cut and to the point communicators, others want to bond before getting down to business, some are spurt-workers and extremely creative, while others want endless details before making decisions. I got better results and realized that a client can more effectively get in touch with what is going on in her body when I dialogue with her using her communication style and processing language, rather than talking with everyone in the same manner.

I use simple and yet profound dialoguing techniques to help my client to effectively let go of holding patterns and pain in her body. Putting these concepts and techniques together, I created SomaCentric Dialoguing. The goal of SomaCentric Dialoguing is to help my client understand and articulate what her body wants her to be aware of, helping her to heal more deeply, rather than just removing the physical symptom and “fixing” the problem. This results in core physical, mental, and emotional healing.

Copyright © Singing Dragon 2010.

Qigong for Multiple Sclerosis: An Interview with Singing Dragon author Nigel Mills

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Nigel Mills, is an accredited Clinical Psychologist, Craniosacral Therapist and EMDR therapist. He is also an experienced teacher of Qigong. Nigel currently works as an independent therapist in Abergavenny, South Wales, UK.

Here, Nigel answers some questions about his new book Qigong for Multiple Sclerosis: Finding Your Feet Again.

Your book is the result of a research study funded by the NHS. What motivated you to launch this study of Qigong and MS, and to write the book?

In the late 1990’s I was employed as a clinical psychologist in the NHS, and part of my role was to see people with MS to try and help with their feelings of anxiety and depression. It became apparent that a lot of people’s psychological problems stemmed from a sense of vulnerability and helplessness, which in turn stemmed from a sense that the body was out of control and somehow alien. It seemed to me that rather than ‘just talking’ it may be more useful to explore some practical ways to re-connect with the body and to improve confidence in being able to balance and move. My own practice of Qigong led me to think that Qigong might be very useful for the sort of difficulties faced by people with MS.

How does Qigong benefit people who suffer from MS both mentally and physically? What difference can it make to their lives?

One of the most important specific benefits is an improvement in balance and a greater sense of ‘ownership of the body. Qigong encourages a way of moving which is very stable and integrated, and the mind ‘enters’ the body in a fuller way. The subsequent improvement in balance goes on to help people regain their confidence in movement and thus improves confidence generally. Secondly people report a greater calmness and an enhanced ability to cope with stress. This can make an enormous difference to the quality of life for someone with MS

Can Qigong benefit people at any stage of MS?

Yes, different people gain different things from the programme depending on their stage of MS. But the programme has something to offer everyone. People with mild symptoms report benefit from the greater calmness and sense of being grounded and the feeling that they are doing something to maximise their functioning for as long as possible. People who may be wheel chair users, like the fact that many of the exercises can be adapted for a sitting position and still benefit from the sense of being able to inhabit their body in a fuller and more compassionate manner.

Research has shown that certain exercises can be harmful for people with MS. How is Qigong different from other forms of exercise?

The essence of Qigong is softness and flowing. Not forcing anything, but allowing movement to come forth. The mind doesn’t coerce the body, as in some forms of exercise, rather the mind follows the body and follows the breath.

What is a ‘Qigong attitude’, and why is it particularly important for people with MS to develop this outlook?

‘Being with’, rather than ‘doing to’. Using the attention to follow rather than lead. Softening and flowing rather than forcing. Compassion rather than blame. These are elements of a ‘Qigong attitude. It is important for people with MS not to ‘enter into battle’ with their body. This will only increase their sense of stress. The task is to befriend the body and then everything can calm down and slow down.

Copyright © Jessica Kingsley Publishers 2010.

What the Chinese approach to drinking tea can teach Westerners about health and peace of mind

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By Solala Towler, author of Cha Dao: The Way of Tea, Tea as a Way of Life.Solala Towler

 

No matter what cultural differences exist between people, most can agree that tea is an essential part of daily life. But for Chinese people, drinking tea is approached very differently, and has a different connotation than we are used to in the West.

First of all, most of the tea drunk in China is green tea, a much less processed tea than the standard black tea used in the West (which is often loaded with sugar and milk). Green tea has a lower amount of caffeine as well, not to mention a myriad of health benefits — preventing tooth decay, aiding in digestion as well as mental alertness. And the low amount of caffeine makes it easy on our nervous system.

Whereas Westerners tend to have a cup of tea once or twice a day, using a different tea bag each time, the Chinese drink tea all day long. Many people use cups or glass jars in which they put some tea leaves, add hot water and then keep adding more hot water throughout the day. Or they might take some time off during the day to sit and drink a cup or two of tea and converse with a neighbor or friend.

Solala Towler

Solala in Hangzhou, China at the renowned Dragon Well Tea plantation. The statue is of Lu Yu, the famous tea master from the Tang Dynasty and subject of Chapter 3: Lu Meets a Real Tea Master, in Cha Dao.

In China there are also true tea connoisseurs who collect rare and expensive teas from around the country and have tea gatherings where they drink tea and converse on lofty subjects with a select group of fellow tea lovers. Different parts of China grow different teas and certain areas are even famous for their teas, such as Hangzhou, where the famous Dragon Well (Lung Jing) tea is grown. The western province of Schezuan is also a famous tea growing area.

And then there are the Daoist practitioners who follow a Way of Tea (Cha Dao) as a spiritual practice. To Daoists, drinking tea is not merely imbibing a cup of hot water with some tea leaves floating in it. It is a way to use tea as a doorway into how to live each moment of our lives, of how we approach the very substance of our souls, as well as the ongoing evolution of our spirit. It is part of how we find our place within the every-changing, ever-shifting universe, what the ancient Chinese called Dao.

Almost all Daoist practices, from tai chi or qigong movement to sexual practices, involve slowing down and being with the present eternal moment. Going slowly is the key to being a healthy person. By rushing around, guzzling high caffeine drinks all day, Westerners leave little time to enjoy and connect with the moment.

In the Way of Tea we begin each day in as slow and harmonious a fashion as possible. Tea Mind means brewing and drinking tea in a slow and unhurried manner. If you are someone who has to be up and out the door in as short a time as possible, this can be very challenging. But really, it takes only a few minutes to make tea. Even if you give yourself only 15-20 minutes to make and drink your tea you can still achieve a period of calmness and serenity as you do so.

Is that not a great way to start your day?

Solala Towler is an instructor of Daoist meditation and of several styles of Qigong. He has studied the Daoist arts for over 20 years, and has led many tours to China to visit the sacred mountains and temples of Daoism. He is a former president of the National Qigong Association in the USA, and is the editor of The Empty Vessel: The Journal of Daoist Philosophy and Practice.

Visit www.abodetao.com for more info.