Saturday, December 24, 2016

Taoist breathing- Neidan techniques for Health and Chi development.

Taoist Qigong

The most literal and simplistic translation of "qigong" (pronounced "chi-kung") is actually "breath practice." The external, active, moving types of qigong always stress the matching of breath to movement. It is not the movement which is most important, it is the internal connections being forged through the synchronization of movement, consciousness, and breath. Ergo, not only can qigong be practiced without movement, in fact it should be for at least a portion of your training.
Normal- 
  • Type- yang (gentle)
  • Application- meditation, health
  • Benefits- calms mind, increases focus, expands awareness, vitalizes body
  • Contraindications- none 
Also called "Buddhist breathing" by some, this is nothing more than focused, mindful breathing, deep into the chest. As you sit in meditation, you will find that your breathing pattern changes from what it was when you first decided to start meditating. Becoming aware of your breath and its patterns is crucial to integrating more advanced exercises of Taoist breathing. You should notice without having to think too hard about it. Intense focus is really the enemy of meditation. Rather the goal is more of a relaxed awareness. It represents a shift in brainwave patterns from beta heavy to alpha heavy. The "awareness" you are going for is more like that of daydreaming, where you notice things going on around you, but you do not pay them much attention. This is the kind of "mindfulness" you want to have of your breathing. "Normal" breathing should be that slight shift you noticed as you entered a more meditative state. Throughout your day-to-day, you can shift your breathing to this pattern in order to instantly release stress and re-align focus. This is also commonly called "conscious breathing".

Deep- 
  • Type- balanced (yin&yang)
  • Application- meditation and health
  • Benefits- increase lung capacity, tones abdominal muscles and organs, oxygenates blood (benefiting the muscles and brain) and reduces the negative effects of stress and anxiety.
  • Contraindications- none  
Deep breathing involves focusing the breath to the lower dantien. The belly should swell and the diaphragm drop when inhaling. When exhaling, the belly is allowed to relax and fall naturally. This type of breath increases lung capacity, strengthens the core, invigorates the organs, and reduces stress. This is the most fundamental type of breathing, and the most commonly used for both neidan (still/internal/mental) and weidan (moving/external/physical) qigong.

Reverse- 
  • Type- Yang (strong)
  • Application- physical health
  • Benefits- Strengthens and tones muscles, invigorates organs, increases energy and physical vigor
  • Contraindications- do not practice if you have an abdominal hernia or are pregnant. Those with high blood pressure should also be cautioned. 
This is the inversion of "deep" breathing where the belly is pulled IN for the inhale, and pushed OUT for the exhale. This type of breathing is used for more "hard qigong" which strengthens the muscles, hardens the bones, toughens the skin, tones the organs, and increases yang energy and bodily heat. 

Embryonic- 
  • Type- Yin (subtle)
  • Application- meditation
  • Benefits- relaxation, returns the mind to a primal state and "resets" our consciousness. Promotes deep and restful sleep, reduces the negative physiological and psychological effects of stress.
  • Contraindications- this is an advanced technique and should not be practiced if you are not well versed and experienced in more basic techniques. Persons with low blood pressure should be cautioned.  
This is the kind of breathing you may notice right before you fall asleep, or just as you wake up. Look at the rise and fall of the belly of a sleeping baby and you will see the visible effect of ebryonic breathing. This is an advanced technique used primarily in "soft" or "internal" qigong which is more focused on mind and emotions. The goal is to inhale a fair amount of air relatively quickly, then exhale it just as quickly. The breath is not held or extended in any way. Instead, the action is done by pulling the diaphragm down and allowing the belly to swell. The tendency, when starting this breath, is to breathe shallow, filling only the tops of the lungs. This is incorrect. It is still a deep breath, but it is deep without force or exertion. The action is very similar to that of kapalbhati pranayam, but without the intense force.

Turtle- 
  • Type- wuji (primordial, neither yin nor yang)
  •  Application- meditation, health, longevity
  • Benefits- promotes deep relaxation and internal awareness, restores life essence to the skin and tissues, can help to alleviate both depression and anxiety.
  • Contraindications- none
so named for the turtle's ability to hold its breath for long periods of time. Taoist breathing never HOLDS the breath, however. Rather, "turtle breathing" means stretching the breath out for as long as is possible. Inhaling and exhaling are equal in duration, but they are not forceful. The breath is drawn in extremely gently and slowly, then let out the same way. This breath is said to prolong life and increase vitality of the organs. It is a meditative, neidan type of technique. It is balanced, not yin or yang, only stillness... I have read "turtle breathing" and "embryonic breathing" are just alternate names for each other, however, it is my understanding that, embryonic breathing takes place in short bursts, whereas turtle breathing is an extended breath. This is a very important distinction when it comes to the subtle art of qigong.

 Ankle- 
  • Type- balanced
  • Application- physical health
  • Benefits- increased lung capacity, extreme oxygenation of the blood, benefits all muscles and organs, tones the abdomen and burns off fat, especially around the belly and waistline. Invigorates mind and body. Enlivens the nervous system. Can help reduce the effects of depression and provides a burst of energy.
  • Contraindications- an advanced technique, not to be used without experience with other, more basic types of qigong. Should be avoided by those having hernia, high blood pressure, dizzy spells, or who are pregnant.
"Breathing to the ankle" is another advanced breath which is a combination of the "deep" and "reverse" breathing techniques into one continuous cycle. Inhale, allowing the belly to swell and diaphragm to drop, then exhale and continue to move the belly out and diaphragm down. Inhaling again, the belly is pulled in, then continues the same motion throughout the exhale- this completes one cycle of the ankle breath. This type of breathing is said to direct Chi all the way down from bai hui (ren mai, top of the head, aka crown chakra) through all three dantien, into hui yin (du mai, perenium, aka root chakra) and is called "breathing to the ankle" because it guides chi all the way to the "gates" of hands and feet, opening and energizing them. This technique is essential for martial artists and healers alike because it is the gateway to our ability to project and draw in energy through those channels.

Double and Triple- 
  • Type- Yang (very)
  • Application- health
  • Benefits- dramatically improves lung capacity, can help prevent and heal respiratory ailments, oxygenates the blood- enlivening the muscles and organs, perks up the nervous system, increases focus and awakens the mind.
  • Contraindications- an advanced qigong, not to be practiced by those without experience in more basic forms. Those with certain types of respiratory problems should avoid this technique, ask a doctor if it is safe for you to practice this qigong.
This is a strong yang breath which increases vitality and energizes the body while boosting lung capacity and oxygenating the blood and toning the muscles. It begins like normal breathing, but upon completion of inhale or exhale, the practitioner take 2-3 more sharp, short breaths before continuing the cycle. When exhaling, it clears and forces out stagnant chi and toxins. When inhaling, in draws in more chi and increases the capacity of our reservoirs. Care should be taken not to inflict self-injury when practicing this breath. Do so responsibly, preferably under the guidance of a knowledgeable teacher, and do not push yourself too hard. Practicing this breath is why I can play the didgeridoo. It also helps you to be better able to perform the "turtle" breath described above.

Tuesday, September 27, 2016

Regarding Criticism of Traditional Martial Arts, and "Soft Styles" In Particular.

I am constantly seeing people claiming that traditional martial arts do not train you for practical self defense, that none of them deal with the threat of multiple attackers, or that MMA/UFC type styles somehow better prepare you because of their heavier emphasis on ground fighting...

First of all, people need to try and remember that MOST martial arts "styles" were in fact born of things like warfare and revolution. Just because the way they are presented in most schools today is a watered-down, whitewashed, diminished representation of what it was doesn't warrant bashing the "styles" for being "unrealistic" because it is the teachers that make it so.

There are lots of styles out there with lots of aspects that are either under-publicized, or under-appreciated. More importantly, it isn't the style so much as how you train it. Most styles can be adapted to real world environments and reality based defensive situations just by approaching them in that way and practicing more reality-based scenarios.

As to the styles themselves; There is a little known kung fu style called Gǒuquán or "dog fist" based (as many kung fu styles are) on the observation of animal behaviors, in this case, dogs. Now, if you go you-tubing all you are going to find is Chinese acrobat performances, like you do for so many other animal styles. These are NOT performances of the actual fighting techniques. It is a problem of cultural context. In Chinese "kung fu" just means "advanced skill from born from diligent, devoted practice" so it is not always a fighting art. "Dog style kung fu" is not necessarily Gǒuquán, just like having "knife kung fu" could mean you are really good at slicing vegetables OR you are a good knife fighter. I bring this up because Gǒuquán is known for heavy emphasis on ground fighting, takedowns, and joint locks... much like BJJ... only this style was developed by a nun who was tired of being harassed, so the takedowns and "locks" are really designed and intended to destroy the opponent's limbs rather than bring them to submission as one would do in "the octagon". So, here we have a traditional martial art with focus both on ground fighting and practical self defense.

A traditional part of aikido is the "randori" which is an exercise involving multiple attackers coming in from all angles, with completely random attacks, while one person defends for as long as they can. Someone said to me, when I brought up randori, that the "attackers" only use one or two types of attacks, and are obliged to immediately throw themselves upon contact... all I can say, is that is NOT how it was taught to me, nor would I even remotely consider practicing/teaching in that way. Proper randori serves many functions- it teaches you to deal with the chaotic energy of combat. It teaches you to keep in the "flow" of combat. It teaches you awareness of space, and how to move your body in space, even without always being able to see or look at what's going on. I am not saying it is the absolute best in the business of preparing for real combat against multiple attackers, but that is the basic idea and function. So, yeah, traditional martial arts DO teach you to deal with multiple threats, at least some times.

Again, it isn't really even about the styles, but the approach to training. That said, I still managed to come up with two examples, off the top of my head, dealing with the common criticisms of "traditional martial arts" so, it is quite likely there are others which relate directly to the style itself, as these do.

Ultimately, it comes down to a lot of denigration and doubt regarding the things that are commonly called "soft style" martial arts, which happens to be primarily what I have trained in and what I teach. They are not "soft" because they are weak, or cause less harm, but rather the manner in which the energy flows and is transmitted. "Hard" styles meet force with force, "soft" styles redirect it. Boxing, muy thai, and tae kwon do would be common examples of what are typically classified as "hard" styles. Aikido, jujutsu, and taijiquan are classic examples of "soft" styles.

In truth, all styles use both principles to varying degrees. Fundamentally, "softness" is meant to deal with "hardness" and vice-verse. 

*Examples*
A subtle part of being able to take a punch is the ability to absorb the blow. Now, you can toughen your abs all you want, but a hard enough punch will still cause significant damage. However, you can learn to cave the body a bit and lift the heels so that the force goes through you rather than just taking it. That is the principle of softness at work, and even boxers can use this, and I know SPETZNAS used to train for this, so that says something for combat effectiveness.
As I have addressed before, people tend to assume "tai chi" has something to do with a mysterious (or imaginary) energy called "chi" (which actually means "breath/vitality") when, in fact, it is "taiji," a principle exemplified by the common "yin-yang" symbol which refers to balancing forces and extreme polarities. Taijiquan is probably considered the "softest" style ever conceived, yet, even this, uses hardness, quite often in fact. In the beautifully titled movement "parting the wild horse's mane" is an obvious element of hardness directly following softness, because this is really the fundamental nature of taijiquan- the exchange of energies between polar extremes. There are many variations of martial application of this movement, but, to give one example; let's say someone throws a right cross, this is a power punch from the away-side that throws the entire body into the strike by pivoting the rear foot and turning the torso with the punch. The first part of "parting the wild horse's mane" will receive this punch and pull the opponent off balance, utilizing all that momentum and force they are generating from the pivot. The second part of the movement will utilize that split second in which the opponent is off balance and their full force and body weight are being propelled forward to throw a fist, forearm, or elbow into the opponent while propelling them in the opposite direction. This back-to-forward and soft-to-hard type of application is quite typical of the combat applications of taijiquan. In case you didn't catch it, the grabbing and pulling off balance part is the "soft" half, while throwing the elbow into the ribs (or whatever you do) while reversing direction, that's "hardness."

Now, because so much of what goes on in "soft styles" is more felt than seen, SOME teachers will have more advanced students train with less advanced ones so that they can "comply" or go with the technique as it is MEANT to be performed so that the lower level student can get a feel for what should be happening.

Perhaps too many students decided they could be teachers before they learned any better, or perhaps the standards were lowered to make classes more "fun" and inclusive. I simply can't speak for the motives of others, but, for my part, I was trained with progressive resistance and randomness so as to develop more intuitive skill.

As I teach now, I have come to insist on more resistance early on, and we hardly ever practice "planned fights." When it comes time to teach techniques, I simply ask someone to "come at me" or "advance" and I deal with whatever they throw at me, then break it down and commence practice. I allow for innovation and modification too, but we always test and re-test the efficacy thereof.

Even in drills, like tui shou, it begins with simple, planned movements to get the student used to sensing the opponent. It won't do to practice even this basic step without properly directed intent, ie moving toward the student as you would if going for a choke or a punch, etc. What many do not realize, though, is that the real practice is completely random and progresses into application of locks and throws. It becomes less predictable and more combative, or at least it should.

If I learned in this way, and then progressed to teach it in an even LESS compliant fashion than my own teacher, I can't believe I am the only one who has gone this path.

In the end, I would think that making generalizations about what styles are and are not effective would be avoided by real martial artists, who would know that each teacher will teach in a different way and each student will use it in a different way, even if they learned from the same teacher. This happens because what is more effective for one may be less effective for another. Furthermore, teachers and students may have different goal for study and practice. Ultimately, it falls to the practitioner to seek the knowledge and skills they need, and to strive for efficacy in the aspects they value and which coincide with their training goals.

Basically what I am saying is this; work to progress your own art in whatever manners suits you, and stop judging other styles with which you have little or no experience. Martial arts are physical in nature, so if you want to be able to talk about it, you have to experience it first. If you go into something expecting it to be worthless nonsense, that is all you are going to get. Your mission isn't to learn, it is just to find enough "evidence" to support your preconceptions and prejudice. Those are easy to find regarding anything. If you approach dramatically different martial arts in earnest, however, you might just slip up and learn something that will make you a better, more well-rounded fighter, maybe even a more mature individual...

Sunday, August 14, 2016

Wuji, Taiji and the Fundamentals of Taoist Inner Alchemy

The symbol commonly known as a "yin-yang" is more accurately named "taijitu" and it is a symbol of far greater depth and profundity than western minds tend to grasp. Ask the average American what the symbol to the left means and you will often get an answer like "it is about opposites and how, like, there is a little bit of good in bad and a little bit of bad in good" which is not only oversimplification, but actually well off the mark.

Firstly, there is the circle. In Taoist philosophy, a simple open circle, usually painted in such a way that the brush stroke does not fully connect or close it, represents "wuji" or the primordial state. "Wu" roughly translates to "nothing" or "emptiness" or simply "without" something. "Ji" is sometimes mistakenly translated as "energy" (perhaps confusing it with "jing" which will be discussed later) when it actually represents the polaric field, or presence of physical laws/limitations.

Ergo, "wuji" is "without limit" and "taiji" is "the extremity of limits" and here is where we run into further confusion. Most westerners have heard of "Tai Chi" and may be proud of themselves for knowing "well ACTUALLY it is 'tai chi CHUAN' and it is a fighting style, not just moving meditation" yet, again, oversimplification to the point of mistaken identity. More appropriately spelled "taijiquan" is, in fact, a martial art, can, in fact, be used quite adequately for real-world self defense, even against modern weapons -and it is ALSO moving meditation- I know, confusing for westerners... How can meditation be about fighting? How can practicing inner peace and mindfulness have anything to do with violence? Doesn't "tijiquan" mean "supreme ultimate fist" and represent the most powerful of all martial arts?

....Don't believe everything you read on the internet... Even this... Always question, always seek, always strive to delve deeper. Any system of philosophy, spirituality, or even martial arts should allow you to explore endlessly and never find the bottom. Remember that.

What I can tell you is only what I have come to know in the way I have come to know it. My explanation is not the ultimate explanation, but it is another way of looking at something that, in my opinion, is glossed over, particularly in Western culture, likely due in no small part to the fact that this culture is taught to value brute force and assertive strength over gentleness and passive strength -an imbalance which we shall address shortly- but first; What does "taiji" mean?

Okay, try and follow this... wu-ji is not just void or emptiness, but rather total potential for everything, only without any direction or form. Think of the universe before the "big bang" -that's wuji. Seriously and literally, that is what it is. There are philosophical implications, and martial ones too, such as the state of "no-mind" cultivated in some styles. In essence, wuji is ultimate potential, but it is also a state of rest. It is like standing at the crossroads of all time and space, only with no established directions, no laws of gravity or physics, no action by which to determine causality... all of that comes with tai-ji. 

Think of the simple experiment you probably saw in science class as a kid; you place a magnet under a clear plastic sheet or table, then you sprinkle iron shavings on the surface and drum on it lightly until they start to form a pattern. That pattern marks out the magnetic field and shows the two distinct poles. Wuji would be the formlessness before establishing where the poles are, or, more accurately, it would be what you saw if the energy was there, but the poles were not... but since this is physical reality, and the state of taiji has already been established, there is no way for us to actually see that within the limits of this physical world.

So taiji is translated to "supreme ultimate" due, essentially, to laziness with expressing esoteric concepts. "Ji" is the essence of polarity, limit, law, or anything really which establishes, organizes, or classifies things in any way. "Wuji" is the absence of those things, accepting the presence and existence of all those things as yet to be organized, classified and established into their limiting categories. "Taiji" the the expression of the extremities of reach and ultimate scope of the same. 

Yin and Yang are expressions of Ji, they are the essences of respective polarity in all things. Good and bad, light and dark, male and female, are extremely rudimentary expressions of yin and yang. In my opinion, the best words to describe yang are expansion, assertion and hardness. For yin- concentration, receptiveness, and softness. They apply, of course, to all things, but the point is they are less fixed and more flowing than is commonly understood or expressed. Think of them more as modes of transition rather than fixed states, in other words.

To try and illustrate this, let's go with something I hope everyone can understand. Taxonomically, humans are considered sexually dimorphic; meaning there are 2 biologically defined sexes as expressed by distinct sets of physical features. In this case, male is considered yang and female yin. However, it is now well established in psychology and neurology that human beings do not always typify their biological gender. Ergo, a male can have a lot more "yin" traits and females are fully capable of expressing "yang" energy, even above and beyond that of a "biological male". We are all made up of both, and express each in different ways and to greater and lesser degrees. There are even biological things that can manifest in a human being a combination of sexes to greater and lesser degrees, so the whole notion of trying to categorize everyone and everything into strictly binary categories is demonstrably absurd.

A better way to look at yin and yang, or the "taijitu" is in terms of cyclical flow. When you are awake, for instance, you are generally in yang mode. When you are sleeping, you are in a yin state. However, R.E.M sleep is the yang phase of the sleep cycle whereas N.R.E.M is the yin phase of this particular "yin" state. Likewise, when we are awake and doing physical labor or working out, for example, that is a yang state within our regular yang phase, but when we are spacing out in front of a TV or computer screen, that is a yin state in our yang phase. To take it even further, when you get "in the zone" of your workout, you have gone into a yin phase within your yang state within your yang phase of your daily cycle, and when you are crunching the numbers for an assignment which is coming up on its deadline, you are in a yang phase of a yin state in your yang phase of your daily cycle!

To call yang "good" and yin "bad" would be the same as saying we would all be healthier if we only inhaled and never exhaled because inhaling is yang and exhaling is yin. It is like saying the world would be a better place if the sun never set, because day is yang and night is yin. We need both. We are both. There is no existence without both, and neither is "good" or "evil" in itself. The only danger is excess or imbalance which manifests from giving too much energy to one or the other.


The point is yin and yang are never stagnant and THAT is the reason for the swirling design and presence of the dots within the black and white fields. They are not "a little bit of this in that" but more like a fractal of the empty wuji circle being reflected in endless repetition through the constant interplay of yin and yang which themselves never capture or reflect the true reality of wuji because, like a mirror, they can only ever show one side due to the limiting nature of physical reality. 

In short, we are all constantly chasing our original nature. Not just humans, but all things. Just like rivers running to the sea or water evaporating and falling as rain, all of creation is constantly shifting between yin and yang- seeking expression of itself in different forms, always chasing that limitlessness that is a distant memory of wuji, though it is forever bound by taiji to be no more than half of what it could be, and infinitely less than what it was.


With the understanding of "wuji" we may also come to understand "wu wei" another commonly misinterpreted term in the western world...
As explained above, "wu" is the state of limitless potential in a formlessness state.
To understand "wei" let us begin by stating that martial arts and qigong practices are divided into "weidan" and "neidan" with neidan being those which are more internal and sedentary, like meditation, and weidan being those that are more active, such as physical exercise or the moving qigong most are more familiar with.
Westerners tend to translate "wu wei" as "doing nothing" or "non action" when in reality it is action by definition- being "wei"
Again, "wu" is not "nothing" but rather everything, just without definition. "Wei" is action or movement. Therefore "wu wei" is perhaps more clearly expressed as "action without attachment to outcome"

For me, wu wei is like surfing. You can't control when the wave will come, or where it will take you, you just wait until you feel the pull of the ocean and prepare to ride. You still have to kick your legs to climb the crest, but you have to let the wave lift you and drive you. It is a state of simultaneous surrender and gentle action. That's wu wei.
Martial arts like taijiquan and aikido are partially physical expressions of wu wei, so training in these arts can lead to a deeper understanding of the principle.

Now, on to inner alchemy. Here we will analyze both the Taoist and yogic models together and how they relate to one another.




It is no mistake that qigong is alternatively known as "taoist yoga." The fundamental principles that birthed the practice came over from India along with those of Buddhism, and even martial arts. India is home of one of the oldest civilizations on earth. Theories of medical qigong, acupuncture, and Chinese herbalism all originated there as well. This is not to say that all Chinese, and, later, Japanese arts (martial, healing, philosophical, etc) are not distinct creations of their own cultures, but rather than they all share a common root, or, put more poetically (and perhaps more correctly) they are like branches of a river, all flowing from a common source.

Inner alchemy is the study of the vital energies and the fields they generate (auras, for instance) along with the practice of cultivating those energies and altering those fields. It is the true goal of qigong. Even those who practice qigong for strictly physical purposes are still affecting the physical body through inner alchemy of the energetic body, though they may not be aware of this fact. Some (particularly in the west) willfully ignore it even, for fear moral conflict (some christians worry that such practices are demonic in nature) or reluctance to accept the existence of energies which science has yet to explain (though there are currently entire fields of sciences dedicated to just such endeavors- dark energy for example). One can, in fact (without looking too hard) find scientific papers and clinical studies which have proven legitimate and measurable results derived from practices like qigong, meditation, and yoga.

Some Taoists make inner alchemy an obsession. There are various methods of using breath, physical exercise, meditation, and even sex to build vital energies for the practice of inner alchemy. It all starts with jing, which is basic physical energy. Sexual energy is one of the more potent forms of jing and arousal without release is one of many methods used to build personal jing. There are also practices which involve establishing an energetic connection with a partner and cycling the energy between you both. This is what many westerners think of when they think about "tantra" though, in India, the true practice of tantra has many other facets and goes far deeper than just "sex magic" as it has been reduced to.

"Qi" and "chi" are one in the same, and the yogis would call it "prana" -all of them mean "breath" but it is more than the simple act of breathing, it is the essence of life which is absorbed and expressed through breathing. This is why inhaling and exhaling at the correct points is so vital to internal martial arts such as taiji and qigong. The entire practice of pranayama is dedicated to the breath, and may accurately be called "breath yoga."

Shen is probably the least discussed, and likely because it is the most difficult to describe. Shen is not simply "spiritual energy" it is the essence of Spirit itself. Shen is what makes everything come into being, but that which exists in physical form is only the vessel of jing. Shen is that which is before anything is-es... Shen is the state from whence all came, and to which all returns. We only touch shen like the clouds touch the sky before falling again as rain...

Kundalini is a totally separate energy, but one which can give us a stronger connection to Shen while simultaneously increasing our Jing (because of the microcosmic cycle, increasing any one of the "three treasures" ultimately increases the others). Skeptics balk at the notion of any such energies, particularly that of kundalini, yet anyone who goes to the process of awakening it can attest that it is undeniable.There is no stronger energy to be found within the human form than that of kundalini. It is palpable and its effects are profoundly felt in the physical body as well as the emotional, spiritual, mental, and social arenas. I have personally gone down this path, and, no, drugs are most certainly not necessary, but the effects it has on the consciousness may sometimes seem like it. As others before me have said, do not go lightly into this. Pushing too hard and awakening too fast can have serious side effects. Even done gently, and under the guidance of an experienced guru, kundalini awakening is going to cause considerable discomfort and force you to deal with things you would rather ignore. Nonetheless, it is probably the best way to access higher levels of inner alchemy.

Closing

So, when it comes to martial arts, qigong is the cultivation of vital energy, primarily through breath, but also through movement and meditation. NeiDan and WeiDan are the yin and yang aspects of qigong respectively, yet the whole essence and aim of the practice is to bring the two into harmony.

Tai Chi Chuan is not "supreme ultimate fist" but taijiquan- the fighting technique (quan) of extreme limits (taiji) or transitioning polarities. If you will look again at taijiquan as it is applied in combat this should become apparent- it blends with the opponent and reverses directions or pulls/pushes to extremes, shifting seamlessly between hardness and softness. The meditative and physical benefits come along with the practice, but it is, at its core, a fighting style first, and "exercise" second. Yoga, and qigong, on the other hand, are primarily spiritual exercises with physical results following in typical Eastern holistic fashion.

Through the study of inner alchemy, we come to a deeper understanding of the energies we have to work with, and through the practice of inner alchemy, we learn to apply and utilize these energies in various ways. It begins with refinement of self, then leads to unity with nature- wherein the illusion of "self" begins to fade, ultimately giving way to merging with others. It is through this ability to "blend" with another that the seemingly "supernatural" abilities of the practitioners emerge. Whether you use this for healing or fighting, the process is the same, which is why "inner peace" and gentleness are such a big part of the practices, regardless of their intent. 

The value of these things in martial arts is beyond measure. The "three treasures" of jing, chi, and shen, are aptly named, for they can be used to help protect us from harm, heal injuries more effectively, and deliver much greater power in our execution of technique, not to mention increasing our overall vitality, focus, and general stability.

The young are prone to thinking only the fast, hard, and overtly violent has any value in the fighting arts. No matter how many fights you win, however, time and age are indomitable and will defeat all eventually. The "internal arts" are cherished by the mature martial artist who is more concerned with self preservation than with showing off. These practices are of value to everyone, and can enhance any practice, martial or otherwise, for young and old alike... but none can be convinced of this truth before they are ready to accept it. So I shall now leave you with verses from the immortal Lao Tzu-

"Out of The Tao came The One.
From The One, Two.
Out of Two, Three.
And out of The Three come the ten thousand things.

The ten thousand things carry yin on their backs and clutch yang to their breast.

Harmony is achieved by combining these forces in the two breaths.



People loath to be 'lonely,' 'needy,' or 'worthless,'
Yet this is how kings and lords describe themselves.

For one gains by losing
And loses by gaining.

The maxims that others use in their teaching I too will use in mine. Show me a man of violence that came to a good end, and I will take him for my teacher."

(Wuji is "The One" yin and yang are "Two" and the taijitu is the constant interplay of these principles or "Three" and "the ten-thousand things" is the expression Lao Tzu used to describe worldly creation. All things contain yin and yang, and we harmonize these forces "in the two breaths" or qigong and inner alchemy. To be humble is to be exalted, and spiritual power is accumulated not by taking, but by giving. To live for violence is self-destructive, but the traveler on the path of peace is no stranger to violence, they simply do not seek it. Martial arts should always be holistic systems which teach peace and war, physical development and spiritual development, healing and hurting when each is called for. Seek BALANCE, my friends... balance in all things...)

Addendum; Regarding modern, Western, science and the legitimacy of the three modes of energy-
Jing is the Chinese esoteric name for what science now measures in things like calories and newtons. In Chinese esoteric philosophy, jing become chi which becomes shen. "Chi" is sometimes translated as "breath" and it is the "breath" that is used as the primary vehicle for transporting "chi" throughout the body in exercises like qigong. It is also "breath control" that is used in many martial arts as a means of maximizing force of a technique. THAT is textbook chi when you actually understand what it literally means in the context that the masters who put it into their martial arts meant it. "Shen" is the one we are only beginning to understand scientifically, but it is related to the bio-electric, bio-magnetic, and bio-chemical signals sent and received by our bodies as a sort of radiant field or "aura" if you will. These too are very real and measurable phenomena. "Chi masters" or advanced practitioners of qigong have been recorded under controlled laboratory conditions generating extreme low frequency sound waves by "channeling chi" as they would when treating a patient. These are the same kinds of frequencies with which elephant communicate because they are capable of traveling great distances and even penetrating solid objects without losing too much of their integrity- just the kind of vehicle you would need to, say, penetrate deep into body tissues...

Thursday, August 11, 2016

Kysho and Dim-Mak for 1 Hit Knockouts, Control and Submissions

It has been said before, and will be said again, just because a technique CAN result in the fabled "one-punch knockout" does not meant it necessarily WILL. However, by the same token, just because it WON'T necessarily result in knockout, brain injury, or death, doesn't mean we SHOULDN'T treat it as such. We don't want any accidental deaths in sparring practice, but we also don't want overconfidence in a street fight or defensive situation. Therefore, practice with caution, fight for your life with ferocity and mercilessness, and be ready to continue the fight until it is done, but ONLY until it is done. Trust me, there is such a thing as "excessive force" and the police WILL charge you if you make a significant enough mess of the person, even if they were mugging you at the time.

In short, 
please utilize the following information judiciously!

Knockout points of the head, face, and neck

GB20, lower portion of the occipital bone. Strike in and up to stress the lambdoid suture, as if driving the force through the opposite corner of the skull. For example, if striking on the right-lower side of the skull, you want to drive it at an angle just above and to the left of the left eye, about the area where the forehead starts to curve toward the temple. Somewhat ironically this is also one of the points we utilize in revival from knockout techniques.

The asterion (I believe this is about the area of GB11 or 19) is the convergence of three cranial bones and is also quite vulnerable. Strike this with a hammerfist or iron palm at an angle driving more or less through the center of the skull. Striking this point with a yawara could easily cause brain damage, or even kill.

GV16 is another one, better known as the brain stem. An ax kick or a sharp stomp with the blade of the foot will kill if targeted at this point. A solid blow with a weapon, or a strong enough strike with the hand could at least cause paralysis. Again, NOTE that this is a KILL point! This was a favored "ender" in the old L.I.N.E system used in the American military.

GV22, also known as the anterior fontanel or "soft spot" on babies which hardens into the coronal suture as we mature. A solid palm thrust, driving down through the spine can kill, result in coma, brain damage, or unconsciousness. Striking this target with a fist is not recommended.

There is a cluster of points above each eye. The first is about the center, just at the peak of the brow bone, then there are two more arranged like corners of a triangle going up from that point toward the hairline. Strike these with inward and downward force using a palm heel or an elbow. In either case, your fingers would be pointing toward the GROUND not the sky, please note that. These points are known as GB13-14&15 in acupuncture/acupressure.

SI17 and ST9 can both be struck with a knife hand or ridge hand to the neck. I talked about using the "iron bone hand" from the bubishi to do just this (while also attacking the trachea) in my video. Anatomically speaking, this area is called the carotid sinus.

GB4 is located right about the convergence of the frontal and parietal bones with the sphenoid. The temporal branch of the temporo-malar nerve is located here as well. Attack this more or less straight on with an ever-so-slightly downward angle, almost as if driving through a point between the cheekbone and jaw joint on the other side of the head. Probe this area with ipponken and toy with the angle for a minute and you will get it. As this is a bony area, palm strikes are generally recommended, but a well conditioned fist can still give slightly better results with this target, accepting the risk of self-injury.

GB1 is located over the sphenoid, just behind the eye or, anatomically speaking, the zygomatic bone. The lacrimal nerve is located here as well and simply pressing into it with ipponken at an angle going toward the zygomatic bone, and slightly down will cause significant pain. Applied in this way it is a good "get off me" point justlike the mental nerve in the chin. Knockout, is best achieved using a hammerfist strike to the same point at the same angle, but is much more effective when executed with a yawara. It is also possible to produce unconsciousness, or even brain damage, with ipponken. This point DOES have the potential to kill!

The pit behind the ear -TW17- is located over the styloid process, just between the mastoid and condyloid processes. You will feel these as the "bumps" to either side of the point, the skull and tip of the jaw bone respectively. Both of these are vulnerable as well, but the styloid is the smallest and most vulnerable, which is why it is protected by the other two thicker bones. As such, you need a particularly small tool to effectively attack it. Ipponken are your best option, failing a yawara or koppo tapered to about the diameter of the blunt end of an ink pen. The angle of attack should drive toward the forehead, more or less between the eyes. Just poking this on yourself with your own knuckle will help you quickly find the correct angle.

GB2 is located right on top of the condyloid process and attacking at an angle going in and down as if through the bottom of the chin where it meets the neck may produce unconsciousness, and is quite likely to break or dislocate the jaw. The auriculo-temporal nerve runs through here and is best attacked with a hook punch, hammer punch, back fist, or downward palm. Elbows are good too.

My personal favorite is not an acupuncture point at all. Call it "CV23.5" located under the chin, toward the front, in the horseshoe shaped hollow formed by the jaw bone. I know this one works, and have done considerable research as to why. It is essentially a control point that gives you optimal leverage over the body. I use this one in classes all the time to illustrate how you really can get maximal effect with minimal effort if you know the proper application and technique. In demonstrations I will have the smallest participant (often a child) push two fingers into this point as if trying to drive them through the top and back of the head. The body is easily pushed back, off balance, or, if the person is not overly committed to a rooted stance, they can be walked backward and even moved around the space. I teach people to use sweeping arms to this point, coupled with limb control over the assailant's arm, to throw them, and even destroy the arm under the assailant's own body weight as they fall. It is my theory that its effectiveness as a knockout point is due to this phenomenal leverage it grants us over the body. A sharp, heavy blow drives the head up and back so quickly it causes a sort of "whiplash" effect shocking the occipital lobe and/or cerebellum. A branch of the trigeminal nerve lies in this area as well, so it is likely that broader weapons, such as a fist or wrist, will shock this nerve whilst rocking the skull. Drive this blow up and forward, in a "come hither" (circling toward yourself) fashion. One of my signature moves is a rising wrist (kakuto) to the point followed by a crane beak (washide) to the trachea at CV23. This is a tried and tested fight ender. NOTE; a hard enough strike to the trachea will cause DEATH by asphyxiation!

Body shot knock-outs

There are many points on the trunk of the body, as well as in the arms and legs. These are somewhat less effective in my experience at producing a full knockout. The body tends to be more well conditioned to take blows, and the musculature is denser, providing a sort of armor for the vital points, especially in an adrenalized state. However, when all you have available is a body target, it is still best to strike the most vulnerable ones. The following can cause a knockout, or even kill, but, at the very least, are some of the most likely to give you a window of opportunity at better targets.

CV15, the xiphoid process, is a good place to wind someone, and can cause severe injury or knockout when struck at an angle driving through the body up toward the space between the shoulder blades.

CV17 is located on the sternum more or less between the nipples. The intercostal nerves branch out all around the chest. Just to either side and down are the K23 points. On the left side, this is right over the left ventricle. This area is known as the praecordium of the heart. It is well known that a direct blow to this area can result in "commotio cordis" and that this most commonly happens in physical sports. It is also exceedingly rare, considering that the only way to stop the heart in this way is for the blow to occur during the tiny window between heartbeats when the heart muscle is repolarizing. Because a blow aimed at these points also attacks the nerves of the chest and shocks the aorta, commotio cordis becomes a bit more likely. The method of attack is dead-on through the center. A series of quick, hard blows increases the chances even further as timing is the most critical factor. Finally, increased heart rate and hypoxia due to exhaustion and lack of breath also contribute to the likelihood of commotio cordis. NOTE; This is not a simple knockout. THIS IS A KILLING TECHNIQUE. Period.

LI14 and GB24 on the right side are located just under the liver, at the tips of the ribs in the connecting cartilege. An uppercut or knee to this area can severely impact the liver, causing a cascade of problems in the body which can result in knockout, or at least loss of will to fight.

The floating ribs, being the lower most two on each side, are an ideal target for knees and shin kicks. Driving them in and up can potentially puncture the lungs and organs. They are also easily broken. In either case it can put someone out of a fight and make it difficult to breathe.

In the meat of each rib is a vein, an artery, and a nerve. These nerves are known as the "intercostal nerves" and the can cause the muscles around the lungs to contract if they are shocked. This is the indirect method of applying "bi qi" or "stopping the breath" in qin-na as with hooking a claw into these nerves. With proper timing, either grabbing or striking these points can result in knockout from lack of oxygen. Leopard fists, knees and elbows are the ideal striking weapons for these targets located both on the front and back of the rib cage.

CV1 is located at the perineum and marks the point of the pelvic triangle which continues up from that point to either side of the groin, in the creases of the legs, up to and across the pubic bone. There are a plethora of nerve and blood vessel points in this area. Knees are the best way to attack these points, or the leopard paw if you are striking from a low position. While the testicles are, obviously, an extremely vulnerable target and potential fight ender (though not as often as you might think) the targets within the pelvic triangle are universal and work on men and women alike. The "poke kick" is another common way to attack these points, though I personally feel that this kick puts you in a vulnerable position and prefer not to use it.

GV2, better known as the tailbone or coccyx is ideally attacked with an upward thrusting knee, angled ever so slightly inward, as if at an angle to drive through the breast bone. The coccyx is easily broken, and sufficient trauma can actually damage the spinal cord and result in paralysis, either temporary or permanent.

Points to drop, stun, and deter attackers

The following few points are not necessarily knockouts but they do help to control an attacker and make them move in somewhat more predictable ways in order to set up counter-attacks on more effective targets.

Arm- The median, radial, and ulnar nerves run down from the neck, into the armpit and shoulder, then down the upper arm, branching into three main branches at the elbow, down the forearm, and then branching again into the hand and down into the fingers. There are vulnerable heart and lung meridian points running mostly along the outside edges of the forearm, small intestine and large intestine points  are found on the upper arm, and pericardium and triple warmer points located centrally on the inside (underside) and outside (top) of the arm respectively. Most of these are related to the aforementioned nerves or significant blood vessels- the brachial artery and basilic vein in the upper arm, or the ulnar and radial arteries in the forearm. Of these, the most vulnerable are those on either end of the bicep and tricep, and the joint of the elbow. LU3&5, HT1,2&3, TW10,11&13, PC2&3 as well as SI8 all respond well to various fists. TW11 and SI8 also respond well to being pressed in and forward (or toward ground and toward the wrist if you have them bent over) using the bones of the forearm while extending the assailant's arm as with a wrist lock. This technique is good for controlling and submission. SI9 is located in the hollow formed at the meeting of the triceps and teres minor under the deltoid. It is a point where the brachial plexus is most vulnerable. Strike up and in at a 45 degree angle, as if driving through the head, with ipponken or panther fist. This will sometimes briefly paralyze the arm, which may cause an assailant to drop their weapon should they be holding one on the adjoining hand.The forearm tends to be much tougher in most people and striking points typically gives little to no response. The most vulnerable points are those located about the wrist- PC5,6&7, HT4,5,6&7, LU7,8&9, SI5&6, TW4&7- all work alright for control points when grappling, as with eagle claw techniques, or may respond to strikes with the forearm at an angle driving toward the wrist bones. Note that angle is in and forward, except in the case of TW4 which is on the other side of the wrist bone and is therefore driven back toward the body rather than toward the hand. Because this point is located in a hollow, ipponken is better for striking it rather than using forearm push.

Leg- SP11 and GB31 are on the inside and outside of the thigh respectively, about midway down, roughly where the fingertips reach when the arms are at the sides, relaxed. They are located over the obturator nerve and lateral femoral cutaneous nerves respectively. SP11 is located between the satorius and abductor longus muscles. The saphneous nerve also runs down from here. GB31 is in the crease between the rectus femoris and the tensor fasciae latae at the upper end of the vastus lateralis muscle. SP10 and ST34 are on either side of the upper knee. SP10 is located on top of the saphenous nerve, at a point where it lies very close to the surface, and is therefore much easier to hit than above at SP11. A direct blow to any of these will cause the leg to buckle. Strike SP11 on a line driving down and through the other side of the knee so as to impact the nerve against the end of the femur. Strike SP11 and GB31 more or less dead-on. ST34, on the outside of the knee, is an ideal target for breaking the knee or dislocating the joint. A stomping kick on a line driving toward the ground directly under the assailant's body is the proper angle of attack. The back of the knee, right above the calf, in the bend, is BL40 which is located atop the popliteal artery and vein as well as the tibial nerve. Even a glancing blow will hit the fibial nerve instead. It is also a weak point in the joint of the knee. Driving through and down at about a 45 degree angle will take the leg out and may dislocate the knee.

Upper body- on the face, the mental nerve, infraorbital nerve, and buccal nerve are all viable targets even at extreme close range, as when pinned to the floor or against a wall. Targets corresponding to these nerves include ST2&3, LI19&20, GV26, 27&28 and CV24 on the chin. All of these respond to pressing with the knuckles in and downward, in a small circle, somewhat like the motion of knocking on a door. CV22 at the suprasternal notch and ST12 behind the clavicle, just next to the tip of sternocleidomastoid, about straight up from the nipple. Both can be activated by hooking behind the bone and pressing down and forward, pulling toward yourself. These attack major arteries and nerves, which sets off alarms in the body. Though some would call these "knockout" points, I consider them more control points or "get off me points" as I sometimes call them. However, stab wounds to these clavicle points can result in a significant arterial bleed. HT1 is located in the armpit, atop the axillary nerve, artery, and vein, in front of the teres major where it is overlain by the latissimus dorsi. It may be punched, but responds best (in my experience) to being pinched and rolled as with a "crab claw" type of technique. This point could be grabbed and shaken, as with an eagle or tiger claw, but the vital anatomy tends to get missed or lost under the musculature. Furthermore, this is not a good control point because it grants no significant leverage over the limb so as to facilitate locks or submission holds. What it IS good for is use as a "get-off-me" point. The crab claw leaves the fingers open so that it does not stop the assailant when they reflexively try to get away. As they jerk backward, it may open up targets in the neck, torso, or groin. At the front of the armpit, more into the chest, is PC1 just above and to the outside of the nipple in men, or at the convergence of the armpit and breast in women. Note that this point is BEHIND the pectoralis major muscle on the long thoracic nerve. The upper and lower subscapular nerves run near here as well as branches of the subscapular artery. This point gives us access to the deeper tissues which protect this vital viscera. Because it is behind a large sheet of muscle, it would take a very hard and deeply penetrating blow to go through it. While this can be done with a well conditioned ipponken, I personally recommend the "crab claw" once again, this time going in from the side (by the armpit) then pressing into the chest cavity, driving toward the spine, with the fingertips. As with HT1 this is not a good control point, but causes significant enough shock to potentially result in "neural override" causing the body to react to protect itself in spite of the assailant's intentions. Both of these points can help you when pinned down and your arms are trapped at your sides, below theirs. 

Feet and hands- There are many, many points in the hands, feet, fingers and toes, with entire schools of massage and acupressure devoted to complete treatment of the entire body using these points. However, for self-defense purposes, my experience has shown me there are really only a few worth mention. It will help to remember that the foot and hand mirror each other similarly to how the leg and arm do. Simply put, they are practically the same structure with all of the vital points in relatively the same locations. The big toe and the thumb are twins, the pinkie finger and pinkie toe, and everything in between. (or, for the arm and leg- elbow=knee, wrist=ankle, hand=foot, forearm=shin, upper arm=thigh, armpit=groin). TW3 and GB41, LI4 and LV3 are situated similarly between the 4th&5th, 1st&2nd digits respectively. Feel for the "V" in the bones, press straight down, then angle in toward the center of the "V" and you should experience significant pain. There are major nerves and blood vessels in both locations. In fact, serious enough trauma could cause a significant internal bleeding, thought it is rare. There is another point, though it has no significance in acupressure or acupuncture which I am aware of, but it sits between the 3rd and 4th digits, about the middle of the back of the hand or top of the foot, but slightly up from dead-center, more toward the digits. Again, feel for the "V" in the bones, just above the harder, raised portion that transitions into the joint where it connects with the limb. Same method of application, press in, then toward the crux of the "V." Now, it should go without saying, but trying to grab and "claw" the foot points is useless when the assailant is wearing shoes. Nonetheless, they still work as leverage points for applying joint locks. When applying locks it helps to think in "small circles" and "point-counterpoint," that is to say apply pressure in a circular manner while applying counter-pressure into the next point that imaginary circle come into contact with, pressing that point in turn toward the other. The points are TW3-L8, LI4-H6. GB41-K6, LV3-BL62 and the "extra" points connect to PC6 and BL60 in the hand and foot respectively.