No Mockingbirds, No T'ai Chi: Regulating the Body

Post Date:June 29, 2011 | PermaLink | Comment

Nature is full of mimics. Animals adapt appearances and characteristics in order to bolster survival, and only a trained eye can distinguish the Scarlett King Snake (non-poisonous) from the Coral Snake (venomous); and only a trained ear can discern that it is a mockingbird’s song and not the genuine article. Even children first learn through mimicking the behaviors, actions, and sounds around them. It should be no surprise when a parent hears him or herself in the turns of phrase, and responses in his or her own children, which is why engaged parenting needs to be a constant job.

From this perspective, mimicry is a natural process, yet when turning to the act of learning T’ai Chi Chuan, mimicry is problematic since T’ai Chi is meant to be experienced and explored and not just imitated. T’ai Chi is not just a dance that the person follows along; and more pointedly, if it is regarded as just a dance, it is not T’ai Chi that the person is doing, but merely a superficial exercise.

Dr Yang, Jwing-Ming, one of the most respected experts of T’ai Chi Chuan, and a person with whom I have studied, eloquently explains this vital aspect of T’ai Chi:

“If you are not searching for the deep meaning of the art, then you will always stay in the shallow places of Taijiquan. The final goal of practicing Taijiquan is applying the practice into your life. Your life is Taijiquan and Taijiquan is your life.”

To move beyond mimicry and transcend the “shallow places” in order to uncover this “deeper meaning” of T’ai Chi must begin with the body, which may be a contributing factor to the confusion surrounding people’s perception of T’ai Chi as merely a choreographed sequence of movements.

Let me use the classic sequence of authentic T’ai Chi training to help illuminate the difference between body practice and mere imitation and how appropriate training uses the body to press toward this “deeper meaning.” Classic T’ai Chi training discusses five levels of “regulation” as necessary elements of practice:

1. Regulating the Body
2. Regulating the Breath
3. Regulating the Mind
4. Regulating the Chi
5. Regulating the Spirit

These five elements are inter-related and not meant to be seen as measuring sticks of learning. Rather, the concentration upon the proper training of any one aspect bleeds into the other four. The first three—regulating body, breath, and mind—are absolutely fundamental, and the deeper practices of regulating chi and spirit will be forever beyond ones grasp if the first three aren’t mastered.

All T’ai Chi practice needs to start by concentrating upon the body and to “feel” what the body is doing at any given time—the shifts in weight, the flexing of muscles, the expanding and contracting of breath, the overall yin and yang of movement. To perceive these things, though, the “gates” of the body need to be relaxed and open. That is, the knees have a slight natural bend; the hips [called the “kua”] are soft; the waist is relaxed; the chest is soft with the shoulders relaxed down which hollows the sternum slightly [this is called “opening the bow to store the chi”]; the chin is tucked in slightly and parallel with the shoulders; and the top of the head is suspended as if the body is held in place by a string from the ceiling. In this position, the body is aligned and “regulated” and the channels are open to allow the person to better feel the ebb and flow of the weight, movement, circulation, and chi.

With the proper guidance to align the posture—which could be mimicked, I suppose—the concentration turns inward to “feel” what is going on within the body—which cannot be imitated. The attention behind the movements must turn inward and not outward upon the act of following another person doing the postures.

The process of maintaining the awareness of the self is to commit to the root of T’ai Chi Chuan, which is why it is often referred to as “moving meditation.” The act of meditation is not the movement, but the intention and awareness of the movement. Unfortunately, this vital aspect of T’ai Chi is often overlooked by many teachers and practitioners alike. Of course, the person will reap the benefits of feeling better, more relaxed, and calmer just doing the postures, but this is merely the “shallow” places. They are the hints of the treasures of T’ai Chi Chuan yet to be plumbed.

Ultimately, the individual strives to feel the relaxation, softness, balance, center and the root of the body, and how these aspects manifest throughout the postures in order to perceive the unified whole. As the T’ai Chi Classics state:

“The root is at the feet. Movement is generated from the legs, controlled by the waist, and expressed through the fingers. From the feet to the legs to the waist must be integrated, through one unified Qi.”

To achieve this level of constant perception and execution is to do T’ai Chi. It is to search for the “deeper meaning of the art.” Or as the Tao Te Ching states,

“To find the origin,
Trace back the manifestations” (Chapter 52)

Such internal seeking—returning the manifestations to the source—cannot be found through mere mimicry. T’ai Chi practiced in such a deep way restores our original intimacy with all things. Pressing beyond the imitation of the dance is to apply the practice to ones life and to discover the true boundless horizon of living.

Embracing the Moon: Therapeutic Benefits of Zen Meditation Techniques in HIV and AIDS Treatment

Post Date:May 30, 2011 | PermaLink | Comment

Background: Meditation has been an integral part of Chinese religious culture for thousands of years.   Both Taoist and Buddhist (Ch’an in Chinese; Zen in Japanese) spiritual practices emphasize meditation as a means of attaining what is known as the great awakening—“nirvana.” These meditative practices are vital to Traditional Chinese Medicine (TCM) and are transportable to Western modalities of health and healing.
    TCM conceptualizes the body as comprising three aspects: “Jing” (essence: DNA, muscles, organs, bones and other physical elements); “Chi” (energy: the implicit energy and sources of energy such as food and oxygen necessary for the sustenance of life); and “Shen” (spirit: consciousness and intention). These three aspects are separate yet interdependent systems that constitute the health of the individual when in balance and harmony; when they are out of balance, they create disease and illness. For thousands of years, meditation has been regarded as an expedient and vital means to harmonize these three aspects and re-establish and retain overall health. Buddhism and Taoism regard meditation as a preventative health strategy and therapeutic treatment.

The purpose of this paper is to discuss the potential application, techniques, and benefits of meditation for people diagnosed with HIV/AIDS. The paper draws upon prior medical studies that document the positive impact that meditation has had for pain management, stress reduction, neuropathy, the strength of the body’s immune system, and overall quality of life in order to suggest how those findings are applicable for those with HIV/AIDS. The author observed meditation sessions, collected anecdotal data from participants, and reviewed research literature to collect exploratory data.

Purpose: The overarching objective of the study is to collect preliminary, exploratory data on potential benefits of classic Ch’an Buddhist meditation techniques such as seated practice, standing postures (Chi Kung/qigong), and moving meditation practices such as T’ai Chi (taiji) for people diagnosed with immune system diseases. These practices are explained in detail in the Methods section.
    Numerous medical studies have been conducted measuring the outcome of such practices with quantifiable benefits in the following areas:

•    Pain management
•    Neuropathy
•    High blood pressure
•    Immunity strength
•    Overall sense of well-being (See the listing of research studies in the “Results” section”)

This paper discusses the potential benefits of implementing programs that implement meditative modalities for people diagnosed with HIV/AIDS.
    To date, very little research has been done exploring the intersection of meditation and immune disorders. Applying the principles of TCM to HIV/ AIDS and teaching meditative strategies to HIV/AIDS patients have the potential to be extremely beneficial to a wide range of individuals. The essential questions for the study are: What are the potential benefits for HIV/AIDS patients?   Can the informal narratives and experiences of the participants be validated by other research findings?

Methods:

The author, a recognized T’ai Chi and Chi Kung Master, an ordained Buddhist Priest, and an Associate Professor, has directed meditation sessions for patients with HIV/AIDS. He has observed and conversed with students from several classes over a period of twenty-five years and has retrospectively summarized and analyzed observational and anecdotal data regarding the effects of program participation. These results were compared with previously published peer-reviewed research findings on the effects of meditation. Because the current study was planned after the observational period, it did not include systematic data collection and analysis. Results are preliminary and exploratory and are intended to suggest directions for more systematic future research rather than scientific conclusions.

A total of 12-15 men and women with ages ranging from 26-70 who were diagnosed with HIV/AIDS participated in meditation sessions. Participants received training in two types of meditation: 1) traditional Ch’an (Zen) meditation with an emphasis upon single-pointed meditation, or 2) several standing Chi Kung (qigong) forms that incorporate movement and meditative concentration. In single-pointed meditation both feet are flat on the ground with the tailbone in the center of the seat. The spine should be straight but relaxed. The mind focuses upon the dantian—the physical center of the body, which is approximately one and a half inches below the navel. “Single Pointed” meditation consists of remaining focused upon the dantian through the process of staying and returning. The goal is to keep the attention on the dantian, and as various body sensations or thoughts arise, to bring the attention back to the dantian—hence training the mind to remain focus through the process of “staying and returning.” This technique lays the foundation for the individual to access the documented benefits.


Chi Kung are forms of exercise developed thousands of years ago in China. Chi Kung is the physical therapy component of Traditional Chinese Medicine. Like Western Physical Therapy, Chi Kung is both therapeutic and preventative. The exercises incorporate gentle stretching and bending, and are coordinated with deep, diaphragmatic breathing. The exercises reduce stress and anxiety and are effective pain management tools. The ongoing attention to the breathing alongside the movements reduces blood pressure, reduces anxiety, and generates a sense of psychological balance and well-being( Yang, 2005). These findings were confirmed by many of the participant narratives: “I have benefited from the classes in many ways. It has helped me remain calm in certain stressful situations. It has aided me to focus on tasks . . . . My circulation [h]as been better and my hypertension has come down a 5 to 8 p[oints]. I find myself in a more possible attitude.” Another person writes, the sessions have “helped to reduce blood pressure, improve our agility and help us to maintain a balance within our mind, body and spirit.”

The individuals were regular participants in the activities and workshops sponsored and maintained by the Shepherd Wellness Community, a community center that offers programming for individuals diagnosed with HIV/AIDS in order to maintain quality of life.
     Over an eight-week session at the Shepherd Wellness Community in Pittsburgh, Pennsylvania, the author taught meditation and Chi Kung to a diverse range of students. Since the program was a community health initiative with completely voluntary participation, the numbers of participants and the participants themselves changed from week to week. Upon completion of the first eight-week session, the original 12-15 participants requested that another session be offered since they found the sessions to be extremely beneficial.
   These techniques were taught to approximately 100 clients with HIV/AIDS and their families at the South West Pennsylvania Healing Weekend, an annual Healing Retreat that is partially sponsored by Shepherd Wellness Community. Again, the participants found these workshops to be invaluable and requested that they become a regular offering at the annual retreat.

Results: The informal narratives and anecdotes from the sessions indicate that meditation and moving meditation therapy are effective means to address chronic pain, neuropathy, stress, and bolster well-being.   One participant explained “One of the main reasons I started Tai-Chi was to manage pain. I have two health problems that are related to immune disorders. [The sessions and classes] ha[ve] been a great help in managing pain. I am getting more aware of how I lock my knees, raise my shoulders and take shorter breaths when I am in pain. I do the warm ups every day no matter how [much] pain I am in.” This particular quote is representative of many of the responses to the sessions.

A brief review of the research literature on the impact of meditative techniques confirms the personal narrative experiences articulated by the participants at the Shepherd Wellness Community.

Austin (1998) offers an encyclopedic study of meditation and neuro-physical responses. Most pertinent is how meditation “causes secondary physiological and biochemical changes” (78), which include reduced “systolic and diastolic blood pressure.”

Siegel, a faculty member at Harvard Medical School, explores how the practice of mindfulness meditation can reduce the volume of pain sensations for people with chronic pain. Jon-Kabat Zinn’s “Mindfulness-Based Stress Reduction Programs” explores the degree to which “mindfulness mediation is effective for reducing pain symptoms in chronic pain populations . . . [and] reduces the emotional suffering that accompanies pain.” (Bodhidharma 2010, 35-41).

Yang (Taijiquan: The Art of Nurturing, The Science of Power, 2005), states, “Recent scientific studies have documented the physiological changes induced by meditation. By measuring specific physiological responses, such as cardiovascular and pulmonary functions, hormonal and neurotransmitter levels, brain wave activity, cerebral blood flow, and skin moisture content, studies have repeatedly characterized the physical state of meditation as a reduction of sympathetic activity and an increase of parasympathetic activity” (79). "The potential therapeutic benefits include: Digestive/bowel function, cardio-respiratory function, immune system function, prevention or treatment of arthritis, cognitive function…" (170).

Yang explains the relationship between the neurological benefits (i.e., pain management, stress reduction) of meditation and its physiological impact. Participants at the Shepherd Wellness Community provided narrative statements that they felt more energized and were sleeping more soundly since learning the meditative techniques.

A husband and wife who participated in sessions and classes wrote that “We have found our reflexes, endurance, concentration and overall health to have improved far beyond the state we were when we began . . . We are less susceptible to allergies and seasonal illnesses, sleep better, have more energy and find ourselves much more capable to focus on incremental approaches to long-term projects.”

Most relevant for HIV/AIDS is Yang’s claim about the immune system functioning as well as the above quote from the husband and wife who claim to be “less susceptible to allergies and seasonal illnesses.” A few studies have examined the potential for strengthening the immune system through these practices:

Irwin (2009) found that meditative practices boosted immunity to shingles . The randomized, controlled clinical trial included 112 healthy adults ages 59 to 86 (average age of 70).. Yang (2007) presents that meditative practices improve the “antibody response to influenza vaccine “(http://centerfortaiji.com/research/CTS_EBTstudies.pdf).”

Recommendations:

Previous research findings suggest that meditative practice could benefit HIV/AIDS patients by boosting immune functioning, improving sleep quality, and reducing pain and other effects of the disease or side effects of anti-retroviral treatment. Preliminary observational and anecdotal data from HIV/AIDS patients who learned meditative practice suggests that at least some patients have experienced these benefits. The author recommends conducting systematic research using scientific data collection and analysis methods to assess replicability of results and to further explore the extent of the benefits of meditative practice for patients with HIV/AIDS.

Given the low-risk of participating in meditation, and the potential benefits, these easily transmitted skills and techniques can be taught to a broad range of people. Meditation masters, who have been authorized and/or certified by their own teachers, should be utilized to teach the techniques in order to ensure maximum health benefits. Experienced masters, who are also trained in traditional Chinese medicine and therapeutic and medical Chi Kung are equipped to address potential risks of incorrect techniques that may result in dizziness, nausea, or elevated blood pressure. Furthermore, masters through years of training under other esteemed teachers are adept at adjusting the techniques in response to a broad range of abilities and medical conditions.   Just as it is important to chose highly skilled professionals to deliver Western medical services, it is equally important that meditative services be delivered by trained professionals in order to ensure quality care and to minimize negative outcomes.

Implications for Clinical Management: The inclusion of meditation as part of a clinical program for individuals with HIV/AIDS and their family members would provide an effective strategy to address a range of psychological, physical, and medical issues:

•    Meditation can reduce overall stress and anxiety to enhance overall well-being
•    Meditation techniques may reduce the negative side effects (e.g., neuropathy) of pharmaceutical treatments.   Moreover, since the techniques increase blood circulation, the techniques may make the pharmaceuticals more effective.
•    Meditation may bolster the body’s ability to heal, and prevent medical complications
•    Meditation may offer individuals diagnosed with HIV/AIDS and their family members and loved ones an effective coping strategy.

Implications for Minority Communities:   Meditation offers a cost-effective strategy for a broad base of practitioners. Since it requires no specialized equipment, socio-economic conditions are not necessary considerations for the implementation of a meditation program. In effect, the practices are applicable to anyone.
    By lowering blood pressure, regulating blood sugar levels, and improving cardio-pulmonary health, meditation addresses health concerns prevalent in the Afro-American communities.   While these health issues are secondary to HIV/AIDS treatment, these ancillary health benefits offer further justification for the implementation of meditation and Chi Kung programs.

Cultural Competency:   The authentic practices of meditation and moving meditative exercises such as Chi Kung and T’ai Chi are open and inclusive by their very natures. Since these practices are commonly viewed as Asian (Zen=Japanese; Ch’an = Chinese; Chi Kung and T’ai Chi = Chinese), a necessary caveat would be to clarify that these meditative techniques are not represented by the stereotypical images portrayed in the media (i.e., Kung Fu Movies, popular culture references, and the like); nor are the practices Deistic even though they have a religious origin. The techniques can be used to complement any religious practice and translate across socio-religious perspective. An authentic meditation master would create an atmosphere of openness and acceptance of backgrounds and cultural differences. Ordained clergy such as Ch’an or Zen Buddhist monks and priests who facilitate are trained to protect confidentiality and offer an assumed level of ethical competency and trust.

Overview and Extensions of the Study and the Core Lessons:

•    Meditation offers an effective strategy for improving the quality of life for its practitioners
•    Meditation techniques are a viable means to address pain management, neuropathy, and other conditions/symptoms of HIV/AIDS
•    Meditation techniques are accessible for individuals with a wide range of physical abilities, differing levels of health, and from diverse socio-economic and racial backgrounds
•    The benefits for individual practitioners have yet to be fully measured but the informal and anecdotal narratives confirm that such programs and offerings confirm are highly valued by participants.   For example, participants requested that a second session be offered so that they would be able to continue to implement the skills learned.
•    Participants in the programs find the skills acquired to be valuable for improving the quality of life and an effective approach for healing
•    Clinical research on the direct impact of meditation upon HIV/AIDS is spare and merits continued support and implementation
•    A qualified meditation teacher or Zen Master is required in order to maximize the results and to minimize the possibility of misinformation.

Selected Papers and Research Studies

Austin, James H. (1998). Zen and the Brain.    Boston: MIT Press.

Barnes, V. A., Treiber, F. A., Turner, J. R., Davis, H., & Strong, W. B. (1999). Acute effects of transcendental meditation on hemodynamic functioning in middle-aged adults. Psychosom Med, 61(4), 525-531.

Barnes, V. A., Treiber, F. A., & Davis, H. (2001). Impact of Transcendental Meditation on cardiovascular function at rest and during acute stress in adolescents with high normal blood pressure. J Psychosom Res, 51(4), 597-605.

Bujatti, M., & Riederer, P. (1976). Serotonin, noradrenaline, dopamine metabolites in transcendental meditation-technique. J Neural Transmission, 39(3), 257-267.

Elias, A. N., Guich, S., & Wilson, A. F. (2000). Ketosis with enhanced GABAergic tone promotes physiological changes in transcendental meditation. Med Hypotheses, 54(4), 660-662.

Heller, Rick. (2010). Buddhism’s Pain Relief. Buddhadharma, 2010 (Fall), 34-41, 90-91.

Infante, J. R., Peran, F., Martinez, M., Roldan, A., Poyatos, R., Ruiz, C., Samaniego, F., & Garrido, F. (1998). ACTH and beta-endorphin in transcendental meditation. Physiol Behav, 64(3), 311-315.

Infante, J. R., Torres-Avisbal, M., Pinel, P., Vallejo, J. A., Peran, F., Gonzalez, F., Contreras, P., Pacheco, C., Roldan, A., & Latre, J. M. (2001). Catecholamine levels in practitioners of the transcendental meditation technique. Physiol Behav, 72(1-2), 141-146.

Irwin, M.R., Olstead, R., and Oxman, M.N. (2003).   Effects of a Behavioral Intervention, T’ai Chi Chih, on varicella-zoster virus specific immunity and health functioning in older adults. Psychosomatic Medicine, 65 (5), 824-830.

Kjaer, T. W., Bertelsen, C., Piccini, P., Brooks, D., Alving, J., & Lou, H. C. (2002). Increased dopamine tone during meditation-induced change of consciousness. Brain Research Cognitive Brain Research, 13(2), 255-259.

Kubota, Y., Sato, W., Toichi, M., Murai, T., Okada, T., Hayashi, A., & Sengoku, A. (2001). Frontal midline theta rhythm is correlated with cardiac autonomic activities during the performance of an attention demanding meditation procedure. Cognitive Brain Research, 11(2), 281-287.

Lazar, S. W., Bush, G., Gollub, R. L., Fricchione, G. L., Khalsa, G., & Benson, H. (2000). Functional brain mapping of the relaxation response and meditation. Neuroreport, 11(7), 1581-1585.

Lou, H. C., Kjaer, T. W., Friberg, L., Wildschiodtz, G., Holm, S., & Nowak, M. (1999). A 15O-H2O PET study of meditation and the resting state of normal consciousness. Hum Brain Mapp, 7(2), 98-105.

Peng, C. K., Mietus, J. E., Liu, Y., Khalsa, G., Douglas, P. S., & Benson, H., & Goldberger, A. L. (1999). Exaggerated heart rate oscillations during two meditation techniques. International J Cardiology, 70(2), 101-107.

Sakakibara, M., Takeuchi, S., & Hayano, J. (1994). Effect of relaxation training on cardiac parasympathetic tone. Psychophysiology, 31(3), 223-228.

Tooley, G. A., Armstrong, S. M., Norman, T. R., & Sali, A. (2000). Acute increases in night-time plasma melatonin levels following a period of meditation. Biol Psychol, 53(1), 69-78.
Travis, F. (2001). Autonomic and EEG patterns distinguish transcending from other experiences during Transcendental Meditation practice. Int J Psychophysiol, 42(1), 1-9.

Travis, F., & Wallace, R. K. (1999). Autonomic and EEG patterns during eyes-closed rest and transcendental meditation (TM) practice: The basis for a neural model of TM practice. Conscious Cogn, 8(3), 302-318.

Yang, Yang. (2005). Taijiquan: The Art of Nurturing, The Science of Power. Champaign, IL: ZhenWu Publications.

Young, J. D., & Taylor, E. (1998). Meditation as a voluntary hypometabolic state of biological estivation. News Physiol Sci, 13, 149-153.

World T'ai Chi Day at the Grove of Gaia Festival

Post Date:April 26, 2011 | PermaLink | Comment

World T'ai Chi Day events starts at 12:30 at the Grove of Gaia Festival.

Grove of Gaia Fest takes place on April 30, 2011 at the Unitarian Universalist Church of the North Hills at 2359 W. Ingomar Road in Pittsburgh,15237. $3 admission includes the opening Beltane Ritual with Grove of Gaia, closing ritual co-facilitated by Luna Rising and Sisterhood of the Triple Crescent, and access to 35 vendors who set their own reasonable rates. At no additional cost, five workshops are offered on topics of interest to the holistic wellness communities. Bring your drum for the Sacred Drum Circle.

Doors open at 10:45 for the Beltane Ritual that starts at 11 AM. Visit admissions to pay entry and to get your hand stamp for the day before the ritual. Then all are invited to dance the Maypole and enjoy the Whiskey Rebellion Morris Dancers. Then come into the Fest that opens at noon to explore and heal yourself, with psychics, healers and energy workers, herbalists, artists, jewelers and fine crafters and food vendors. Have lunch and spend the day. There is ample free parking and a gorgeous, light-drenched vendor space comfortable for all attendees. For the complete list of vendors and workshops visit: http://groveofgaia.moonfruit.com.

For turn by turn directions visit: http://www.uucnh.org/f/docs/LocationandContact.html
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Bringing in the New: The Dharma of Beginning

Post Date:December 28, 2010 | PermaLink | Comment

The deep darkness of December and the promise of the New Year often spark a desire for transformation as if the changing of the calendar necessitates a new beginning—one that is clean, without marks, and perhaps void of regret, grief, and yearning. To be “new” is tempered by the fact that we are inextricably woven with the past.    In Buddhist practice, this is referred to as the inevitable chain of causality—or Karma—from which we cannot extract ourselves regardless of how “new” we become.
    Even though we know we can’t become entirely new, this doesn’t stop us from wishing for it, and many of our convictions sprout from the hope that we can somehow start over or at least become better: we will exercise more and lose weight; we will control our anger; we will be happier; we will work on better communication with others. These are all fine goals, and in theory, wonderful things to aspire to attain. The problem arises when we confront how to implement these goals, which is why so many New Years resolutions fail. We think that we do not have the means to enact real change.
    Our very way of being in the world makes transformation difficult to actualize since we are often reacting instead of responding to the world. Even more problematic is that reacting is reinforced so strongly throughout our culture. Think of the “man-on-the-street” news interview that asks “What is your reaction to this situation?” Things happen and we react.   Our agency is secondary, and we are often defined by our emotions: “This makes me angry.” “That makes me sad.” We are a reflection of what happens around us, which determines who we are. Our responses are secondary to the world, and we become habituated patterns of “when this happens, I do/think/feel this.”
    The historical Buddha, Shakyamuni, recognized this process when he exclaimed in The Dhammapada that

    We are what we think.
    All that we are arises with our thoughts.
    With our thoughts we make the world.

The world that we inhabit is an extension of ourselves and our reactions. We are the makers of the world, and our reactions are the manifestation of that constructed world. For that very reason, the Buddha added

Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws the cart
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
[But] speak or act with a pure mind
And happiness will follow you
As your shadow, unshakeable.

The outcome of our interaction with the world depends upon the state of our own mind. To change the world, then, requires a change of mind that alters our responses.
    To make such a transformation of the mind is to reclaim our own agency and the world that we inhabit. As the poet Robert Duncan once said, “Responsibility is the ability to respond.” Reaction, on the other hand, is not responsible or even controlled. How often do we have to apologize for our “reactions”? “I am sorry I over-reacted.” “I am sorry I reacted the way that I did.” Our responses, though, usually require no apologies although others may not necessarily like them, but we generally do not feel remorse over them since they emerge from a more careful reflection.
    In another passage from The Dhammapada, the Buddha offers insight into the important distinction between reacting and responding when he warns that

    An unreflecting mind is a poor roof.
Passion [selfish desire that breeds the three poisons of greed, anger, and ignorance], like the rain, floods the house.
    But if the roof is strong, there is shelter.

Reaction is often loaded with emotionality which has the latent potential to overwhelm and generate a flood of suffering. To respond, on the other hand, is an extension of the reflecting mind—a mind that is aware of itself, its patterns, and passions—which not only offers shelter but also peace.
    The great Japanese Zen Master Dogen elaborates upon this when he remarks,

To study the Buddha way is to study the self. To study the
Self is to forget the self. And to forget the self is to be
Enlightened by the 10,000 things.

To dedicate oneself to the path of Buddhism is to become aware of the self that reacts and responds. The world (the “10,000 things”) still remains but the interaction with that world is not sullied by the three poisons of greed, anger, and ignorance that constitute the ego. What remains is the ever present state of enlightenment unclouded by the ego.

    Taoist masters refer to this appropriate relationship between self and world as “Wuwei.” The Taoist classic Huainanzi (literally “The Masters of Huainan”) offers an explanation of the often misunderstood term wuwei:

    Real people know without learning, see without looking,
    achieve without striving, understand without trying. They
    sense and respond, act when necessary, go when there
    is no choice, like the shining of light, like the emanation
    of rays.

But how does a person actualize being “real” and responding instead of reacting? How does a person “see without looking,” “achieve without striving,” “understand without trying”?
    When we “look,” “try,” and “strive,” we are reacting through the filter of our ego with all of its conditioned emotional history. To “see,” “achieve,” and “understand” is to simply be in the world and to respond when and as necessary. The problem is that we get in the way. What we experience is our ego’s view of the world when we are preoccupied with looking, striving, and trying. The Real person is.
    The entire scope of Ch’an Buddhism with its seated and walking meditation, chanting, interviews, and Dharma talks is designed to cultivate Being—what is called Samadhi—so that the practitioner is vigilantly aware and can recognize the habituated patterns that obscure the Real. What looks, tries, and strives in relation to the world is the Ego; what sees, achieves, understands, and responds is ones inherent Buddha nature. The meditative arts cultivate awareness—a state of Being—that embodies wuwei. That awareness shines both upon internal processes and the external world: it allows one to observe oneself in the world and by doing so, sparks appropriate responses that are extensions of ones pure mind.
    While Buddha nature can be accessed through other means, and practices such as T’ai Chi Chuan and Chi Kung are designed specifically to do so, meditation itself is the most expedient means to cultivate awareness and the state known as Beginners Mind—the mind that is honest and open as if it is encountering things for the very first time. Meditation in general—and Mountain Wind’s central practice of staying and returning—is an act of beginning again, over and over. To let go of the past, to not worry about what may come, and simply be in the moment. In this state of being, we are free. We are new.
    At this time of year, when so many people make resolutions to “try” to become the person they would like to be, to recommit to meditative practice is to return to being the person that one already is: enlightened, awakened, joyful, and calm. As written in The Secret of the Golden Flower, a book of deep significance to my own practice:

You should each practice diligently; it would be too bad if you wasted time. If you do not practice for a day, then you are a ghost for a day; if you practice for a single breath, then you are a realized immortal for a breath. Work on this.

In the New Year, if we truly wish to transform ourselves, we need to rededicate ourselves not just to the wish to begin again, but to Being. We need to commit to being “Real” people, realized immortals, and not “ghosts.”   Awakening to the real is extremely arduous and requires great discipline, and being responsible is not without hardships as well, but the results are beyond measure.

    With wishes for a joyful and peaceful New Year, and with hopes that your practice continues to deepen throughout 2011,

Amitabha!
Ven. Shih Tao-Fa
Resident Priest
Mountain Wind Zen Meditation

Rooted Pine Qigong and Taiji Straight Sword with Grandmaster Nick Gracenin

Post Date:November 14, 2010 | PermaLink | Comment

Rooted Pine Qigong and Taiji Straight Sword with Grandmaster Nick Gracenin

Master Nick Gracenin, Inside Kung-Fu Hall of Fame - Man of the Year, will celebrate a Pennsylvania homecoming in Pittsburgh offering world-class instruction in Traditional Chinese Martial and Healing Arts.

Saturday, November 20: at The Unitarian Universalist Church of the South Hills, 1240 Washington Road , Mt. Lebanon PA 15228.

Contact Master David Clippinger 412.480.9177 or dwc8@comcast.net

9 AM - 11 AM: Tai Ji Qi Gong: Rooting Pine The result of decades of practice by Gracenin’s Shifu, Bow-Sim Mark, Rooting Pine is an essential set of six simple exercises that can be learned easily, practiced daily and produce lifelong benefits. $60 before November 13th/ $75 after the 13th

1 PM - 6 PM: Tai Ji Straight Sword The commander of short weapons, the jian is at once elegant, precise and vicious, like a Phoenix flying aloft. This workshop will cover the entire Taiji Sword routine and applications. $120 before November 13th/ $150 after the 13th

New England Journal of Medicine publishes Study that T'ai Chi Eases Fibromyalgia Symptoms

Post Date:August 19, 2010 | PermaLink | Comment

Tai chi eased painful joints and other symptoms of fibromyalgia in a small but well-done study of this ancient Chinese form of exercise.

Tai chi combines meditation with slow, gentle movements, deep breathing and relaxation. It can improve muscle strength, balance, sleep, coordination and, some evidence suggests, fibromyalgia.

Symptoms of the illness include fatigue, body pain, and tender points in joints, muscles and other soft tissues. It is most common in middle-aged women. Its cause is unknown, and the lack of obvious signs or definitive tests has led some doctors to question whether it is a physical or psychological problem.

The study led by Dr. Chenchen Wang at Tufts University School of Medicine in Boston involved 66 fibromyalgia patients assigned to try either tai chi or wellness education and stretching exercises twice a week for 12 weeks.

Symptoms improved significantly for the tai chi group and little for the others, as measured by a commonly used questionnaire. Improvements were seen in pain, mood, quality of life, sleep and exercise capacity, and remained at 24 weeks after the study's start.

The results are in Thursday's New England Journal of Medicine: http://www.nejm.org/doi/full/10.1056/NEJMoa0912611

In an editorial, two doctors and an Oriental medicine specialist from Beth Israel Deaconess Medical Center in Boston called the results "provocative" and "striking," but said that it's unclear how much of the benefit is due to a placebo effect. The results need to be repeated in a larger study, they conclude.

The study's main sponsor was the government's National Center for Complementary and Alternative Medicine. Several authors have received federal grants for mind-body research and one has financial ties to companies that make drugs to treat fibromyalgia.

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