Zhan

Zhuang
Standing
Pole
Standing Pole - Zhan Zhuang.

Let us now take a brief look at the origins and development of the form of qigong
on which we are concentrating in this work, zhan Zhuang or "Standing Pole"
exercises. Unfortunately, there was very little reliable information on the subject
until recent times. Hence, much of what follows is only conjecture. Strangely
enough, what seems to be the first reference to the practice appears at a very
early time. In the "Plain Questions" section of The Inner Classic of the Yellow
Emperor (c. 3 rd century BC) we read that the ancients would support Heaven
and Earth, taking hold of Yin and Yang, breathing the air of vitality jing qi),
standing alone guarding their spirit (shen), the muscles as one.

This passage, though clearly open to interpretation, strongly suggests the practice
of a static standing exercise to nurture tranquillity and health. The reference in the
Inner Classic to a "tortoise swallowing" method quoted above and one or two of
the diagrams on the "Dao-yin Chart” (particularly No.9) suggest a static standing
posture but clearly with respiration control as the "exercise" concerned. Indeed,
though standing postures were predominant amongst these early Systems of dao-
yin, if they were static it was purely as a preparation for practice or as a conven-
ient posture for respiration exercises. There seems to be no further indication of a
distinct tradition of assuming a static posture for some period of time as a form of
exercise in itself. The practice of such an exercise, Zhan zhuang, is most
commonly associated with the martial arts, especially the Shao Lin tradition.
Though its dates of origin are uncertain, it was certainly fairly common by the
early Qing Dynasty (17th century) in various Shao Lin styles then rapidly
disseminating across China. In fact, the term "Standing Pole" may not at first have
been applied to the practice of static standing posture. There was a mode of
training at the Shao Lin Monastery involving the practice of technique and combat
on thick wooden stakes embedded in the ground. This method was also
employed by the "Plum Blossom"' style of boxing, reputedly created by Chan
Master Liao jing' at White Horse Monastery, Luoyang, at the start of the Qing
Dynasty. Thus the term may have originally been applied to such a practice.
However, maintenance of a single posture for long period was an established part
of Shao Lin training, a "basic skills exercise." It was especially popular in the Hong
Style of Southern Shao Lin, the martial arts system practiced by the secret
Heaven and Earth Society (Tian Di Hui) in Southern China. The "Secret
Exposition on Shaolin Boxing “ (a document expounding the practice of Hong-
Style Shao Lin boxing and qigong written at the turn of the last century) calls such
an exercise di pans (earth basin). It was essentially a low squatting "horse-stance"
posture, supposedly held for as long as one to two hours, and practiced until "one
no longer feels discomfort or fatigue." The "Secret Exposition" lists three forms,
though they differ only in the angle of the feet. The fists were kept tucked in by the
ribs. Its aim was purely to strengthen the lower limbs, and make the feet very firm,
so that the body could become low and well balanced, non top heavy. and easily
bowled over. The work points out that there are also higher half-squat and T-step
forms, but that these are only used in combat. Many technique of striking and
qigong exercises would be practiced in this posture once proficiency had been
reached. Though not quite as popular in the Northern schools, this was called
simply "horse-stance" or "standing pole." Its form was essentially the same,
though sometimes the arm posture varied: they might be stretched outwards or
upwards. This form of exercise has now been adopted by many styles, but it really
has little bearing on our Standing Pole Exercises and the "art of nourishing life." It
is in no way connected with the principles of relaxation, meditation exercise and
"seeking strength from non-exertion." Much more significant is the "San Ti Shi'"
(three body stance) standing exercise of Xing Yi Quan, "Form and Will Boxing
(also called "Heart/Mind and Will (Xin Yi) Boxing" and "Six Conformations (Liu He)
Form and Will Boxing"). Though the origins of this style again are obscure, its
founder was probably one Ji Ji Ke, from Shanxi Province, who lived at the start of
the Qing Dynasty. The "San Ti Shi" was the most fundamental and essential of
practice methods Xing Yi Quan boxing, based on the "Six Conformations"; mind
(xing) and will (yi), breath and strength, muscles and bones, hands and feet,
elbows and knees, shoulders and hips. Its precise sources are unknown, though it
was apparently the first form to combine the principles of the relaxed nurturing of
strength and mental and physical coordination in such a way. These seem to
have constituted the mainstream of such techniques until Wang Xiangzhai
developed the "Standing Pole Exercises" in this century. There are, however,
hints of other forms. The qigong and boxing style of the Ma Family, a branch of
the Northern Shaolin tradition, has a series of standing pole forms. The two major
ones are clearly the Shaolin, "horse stance" and an adoption of the "San Ti Shi".
However, Ma Chun present-day master of the style, claims the others to be
adapted from the "Great Hand-print cultivation method of Lama Buddhism, as well
as exercises from the martial arts system of the Kaiyuan Monastery at Mt. Emei in
Sichuan Province. His first of three "Lama" postures, called simply "Great
Handprint” is most interesting and basically fits the principles for the relaxed
nurturing of strength. The other two are less appropriate. Unfortunately, there is
no other indication of any such a tradition of "standing pole" exercise of the Lama
School from any other source yet available to shed further light on the matter. Mt.
Emei in Sichuan has been a Buddhist and Taoist center for centuries. Several
martial arts traditions are associated with it, most especially the tradition of the
presence of a hidden branch of the Shaolin Monastery there. There is, however,
no sign of any Standing Pole Exercises in present-day forms, though an "Emei
Twelve Standing-Form Exercise" exists, but this is just a rather strenuous system
of calisthenics daoyin exercises. "Form and Will Boxing" belongs to the so-called
"Internal School" of martial arts which also includes Tai Ji Quan, Ba Gua Quan
(Eight Trigrams Boxing), Wu Dang Quan and others. It is uncertain whether any of
these originally embraced the practice of Standing-Pole techniques. Tai Ji Quan
today has a posture associated with it very similar to Wang Xiangzhai's "All -
Round Stance" except that the arms are held out as if embracing a tree. However,
there is no indication in early manuals on Tai Ji Quan to suggest that it was
practiced. This posture is now very popular in many other styles of qigong. It may
be that the stance developed independently in the past few hundred years and
thus influenced Wang Xiangzhai, though there is no evidence to suggest its early
existence or common practice. Conversely, it may have been adopted and
adapted by Ta Ji Quan practitioners and others under the influence of Wang
Xiangzhai's propa gation of his own style. Ba Gua Quan also practices a basic
standing posture, from which one precedes to the primary "basic skills exercise"
of "walking the circle." However, this stance is not much advocated today, and
was never of such central importance as "walking the circle" itself. Wu Dang Quan
is the general name given to styles of boxing originating from Mt. Wudang in
Hubei Province. Mt. Wudang was the scat of the Beiji (Pole Star) sect of Taoism,
which incorporated many militaristic rituals and after the Song Dynasty gradually
grew into another center for the practice of the martial arts. It is traditionally seen
as the source of the soft, "internal" styles of martial arts, as opposed to the hard,
"external" styles of the Shaolin tradition, though this distinction is highly
misleading. The Pole Star sect flourished there under the patronage of several
Ming emperors. Unfortunately, again there is little to indicate the course of a
possible development of unique martial arts practices. Styles practiced under the
name of Wudang boxing today show few distinguishing features, and are dearly a
far cry from their predecessors. Nevertheless, it is quite possible that during the
late Ming, the combination of martial arts practice alongside Taoist methods of
cultivation resulted in innovations in training and combat theory and practice.
These may in turn have influenced the development of later internal" styles. Did
such innovations include the development of relaxed Standing Pole Exercises as
basic training? The more common forms of Wudang Boxing do not, though these
have all been highly popularized. However, when young, Wang Xuanjie and his
family lived in the compound of a Taoist monastery. Here, Mr. Wang says, he
regularly saw monks practicing various types of Wudang Standing Pole
Exercises, though he has no further idea of their origins.
Wang Xiangzhai was born in Shenxian County, Hebei Province, on 2~h October,
1890. When still a young boy he practiced Xing Yi Quan under one of its greatest
masters, Guo Yunshen. It seems that Guo was especially fond of this intelligent
boy and taught him a great deal before he died, when Wang was still only
fourteen or fifteen. Thereafter, Wang dedicated himself to the practice of martial
arts, most especially Standing Pole Exercises. He spent several years traveling
widely in China, seeking out famous practitioners. One of the first places he
visited was Shaolin Monastery in Henan, where he spent several months
researching boxing methods. The fruit of his experience was the development of
his own unique style of martial art. This he first taught in Shanghai in the 1920's,
calling it "Yi Quan" (Will Boxing)' to emphasize the importance of that aspect and
to "reestablish the original sense and quality of 'Xing Yi Quan." Later, he moved to
Peking, further developing his style and changing the name to "Da Cheng Quan"
(literally Great Complete Boxing) He died in July 1963 in Tianjin, a master virtually
unparalleled in the 20th century, both in his combat ability and in his contributions
to the development of the art. The basis of Da Cheng Quan is the Standing Pole
Exercises, which are considerably more varied than any previous tradition, yet
which never diverge from certain basic principles of posture. They were designed
to coordinate mind and body to develop strength, concentration and combat
awareness. In his later life Wang Xiangzhai adapted them to the treatment of
illness. The most basic posture is the "All-round Stance" (Hun Yuan Zhuang),
which can be adapted to suit all levels of practitioners both for the treatment of
illness and combat purposes. Unfortunately, Mr. Wang left no clues as to exactly
how he came by its development. We have already looked briefly at a few of the
possible influences from existing trends. There are also hints of a tradition
amongst Buddhists called "Li Chan" (standing Chan meditations Though there are
no indications as to the form it took, meditating in a relaxed standing posture
would be a natural outcome of combining Chan meditation with traditional
therapeutic theories as a method of mental and physical cultivation. This is in fact
precisely what Mr. Wang's "All -round Stance" is. It may be that a similar form was
practiced by the monks at Shaolin Monastery or some other Buddhist
establishment, and that Mr. Wang then combined it with the "San Ti Shi,"
developing his own forms in the light of his own experience and understanding of
therapeutic exercise and martial arts practice. Whatever their origins, Mr. Wang's
Standing Pole Exercises have proved a highly effective method of physical and
mental cultivation both for nurturing health and as the basis for combat technique.

SECTION II
Da Cheng Quan Boxing's Standing Pole Exercises.

The Standing Pole Exercises are a unique practice combining elements of rest
and recuperation with healthy exercise of both mind and body. Though they
embrace a wide variety of sitting, lying and standing postures, as well as
movements, standing forms constitute the core of the system, hence the general
title. They have proved highly effective as an aid to the treatment of many chronic
and more serious illnesses, as a method of recuperation, strengthening the
constitution of patients after illness, and in developing a very sound, healthy and
strong physique.

1. Theoretical Basis.

Chinese traditional medicine postulates that "the heart/mind (xin) is lord of the
body." This xin is best seen as encompassing the cerebral cortex and central
nervous system, which are indeed the "dictators" of the organism. All of the
organism's thinking processes, vital organs and whole physical frame are
controlled and regulated by it. Clearly, the cerebral cortex and central nervous
system perform a wide variety of complex functions, putting them under
considerable strain. If, due to excess physical, emotional or mental strain, they
become overexcited or exhausted, they begin to function inefficiently, giving
inadequate guidance, leading to mental and physical disorders. When practicing
the Standing Pole Exercises it is first necessary to lead the activity of the cerebral
cortex into a state of relaxed concentration and quiet. This enables it and the
central nervous system to achieve a degree of rest and recuperation, while
inducing a nourishing and rehabilitating effect through beneficial stimulus and an
appropriate measure of activity. This is what is known as "entering a quiet (fixed)
state" (ru jing/ding). The free and unobstructed flow of blood around the body is
recognized as one of the most important elements in the development and
maintenance of health. During practice the whole body should be as relaxed as
possible, all joints slightly bent, and the whole body comfortably coordinated. With
the maintenance of a static posture, this ensures a reasonable rise in heart rate,
removes the obstructions to blood caused by tense muscles, and brings greatly
improved circulation. "Standing Pole" is an exercise of the whole body. As the
outer form of the body is not moved, all the internal organs settle, while all
metabolic functions increase. This develops "movement within non-movement,"
that is, unhindered internal activity and movement within external stillness. It is a
nonviolent and non-overburdening exercise, simultaneously providing rest and
exercise, easily adaptable to any condition and encouraging development of the
body's innate strengths and abilities ina natural way. These factors make it
uniquely important as a method for treating severe illness, where other more
familiar forms of exercise are unsuitable. It also has a unique potential as a
method for diagnosis and investigation under "exercise" conditions of heightened
metabolic activity.

2. Essentials of Practice

1) Relaxation.

Relaxation is without doubt the most vital element not only in the Standing Pole
Exercises, but also in any form of qigong or internal martial arts training if it is to
be effective. Only when the body is relaxed will the internal organs settle, the
blood flow freely and genuine coordination of the muscles ("the muscles as one")
and control of strength be possible. One must never exert brute force for this will
create tension, obstructing the blood flow and exhausting the body. Wang
Xiangzhai wrote: The Standing Pole Exercises seek to develop strength from no-
strength (nonexertion), movement from non-movement, and rapid movement from
slight movement. The more relaxed the body, the faster the circulation of blood,
and the faster strength will develop. If one exerts brute strength one will tense up,
and the body will thus lose its spontaneous flexibility, often to the point of
obstructing blood-flow. This (relaxation's) type ofstrength is largely formless, and
of the mind (shell). If one uses the strength of "form" then the intrinsic nature of
movement is lost.... When the body is as relaxed as possible, the mind (shen) is
completely collected. Thence, though the form may appear base and sluggish, the
mind is agile. How can one bring about such relaxation? Due to conditioned
artificial actions and reflexes, many parts of the body are unnecessarily tense a
great deal of the time. Such tensions are not easily got rid of. Therefore one must
learn to relax. At the start of practice, one should use the mind consciously to
relax first the head, then face, neck, shoulders and soon right down to the toes.
During practice one may need to recheck oneself frequently, endeavoring to re-
lease tensions which arise, if necessary repeating the above process each time.
In this way, one can through persistent practice gradually induce a high degree of
relaxation. People who find it especially difficult to relax may find facial expression
a help, aiding relaxation by adopting a calm, composed expression, smiling and
yet not smiling, as if extremely content. Of course, "relaxation" here is a relative
term. When standing in a fixed posture one cannot he as completely relaxed as
when reclining. One must be "relaxed but not slack, tense but not stiff," as relaxed
as possible without breaking the posture. One knows when one has reached such
a state since one feels, as Wang Xiangzhai says, "as if pleasantly drunk or
leisurely bathing in warm water." One feels as if one is floating in the air, air
pressing in on all sides, the skeletal frame so perfectly aligned that it remains in
position without effort, the muscles just hanging off the bones like clothes on a
clotheshorse.

2) Concentration and "Entering a Quiet State".

"Entering a quiet state" is a common aim in all methods of qigong. In general, the
deeper the state of quiet, the more effective will be one's practice. The ideal is a
state where the mind is completely calm, unruffled by random thoughts, and the
attention dear and concentrated. Such a state is clearly intimately linked with the
relaxation of the body, each enhancing the reaction of the other, and it is
instrumental in developing the deep relaxation and patience necessary for long
practice. At a shallow level, one's mind generally has periods of calm and periods
of thought. At a deep level, all is calm and one abides in a state of
selfforgetfulness where there seems to be no mind or body within, no world
without. Yet, one's attention becomesextremely lucid and alert, acutely sensitive
to one's envi ronment, but undisturbed. This is the most beneficial state for
nurturing health as well as serving as a basis for the development of combat
awareness. Taoist and Buddhist adepts developed a great many methods for
calming the mind and concentrating the attention. However, Wang Xiangzhai, like
many before him, emphasized that any method used should be as natural and
simple as possible, never straight-jacketing or over-exciting consciousness. He
wrote:

Since this is a mental as well as physical exercise, overcoming random

thoughts is an important aspect. However, a person's thinking is broad,
especially that of an adult, and dispersing random thoughts is not easy.
Many, then see this as a big problem, striving for the "quiet state" with the
result that the more they strive the tenser they become and the greater
becomes the load on the mind. As they chase out one thought, more arise in
an increasing spiral of tension until the thoughts run loose like a wild horse.
The ancients developed many aids for beginners to help them; however, in
the experience of Wang Xiangzhai only by being completely relaxed and
natural, not trying to control, just letting thoughts come and go without
attachment, can one really stabilize and liberate the consciousness. If the
incursion of random thoughts is especially bad, then one should imagine
oneself to be a great cauldron, absorbing and melting any thoughts like
snowflakes or leaves failing into a fire....

There are also quite a number of other "mental activities" which can be combined
with the various postures. These serve the purpose of not only calming the mind
and leading it into a quiet state," but also helping the practitioner to relax and get
a feel for the posture. They include amongst others:
a) Concentrating (gently) on one's breathing or counting the breaths.
b) Imagining one is lying in warm water which is flowing endlessly past and
around one; or that one is standing in a warm shower, the water splashing onto
one's head and down one's body; or that one is immerse up to the waist or neck
in warm water.
c) Imagining that one is standing like a wellrooted pine, unmoved by the wind.
d) Imagining that one's back, buttocks and legs are resting against a soft but
supportive object.
e) Imagining that one is hanging from a branch by a few hairs at the top of
one's head.
f) Imagining that one's arms are resting on a railing, or the hands are resting
on two foot balls floating water.
g) Imagining that one is in beautiful natural surroundings, and gradually
merging with the whole great form of Nature.
A number of points should be observed when practicing these. They should not
be applied indiscriminately, but in accord with the needs and special conditions of
each practitioner. Do not force them or grasp too rigidly at them with the mind.
They should be imagined gently, and naturally, with relaxed pleasure. If they feel
a burden, tense or irritating, then relax and release the mind to settle naturally (as
first described above). Lastly, once the method has served its purpose, bringing
deep relaxation, excluding random thoughts and "returning all thoughts to one," it
too should be dropped for as the Buddhist maxim says, "To cross a river one
needs a raft, but once across what use the craft?" If such mental activities are
inappropriate or excessively forced or grasped at by the mind it may put added
stress on the cerebral cortex, inducing fatigue, excessive control or restraint. This
may well lead to further disorders and the dulling of one's spirit and concentration,
sometimes even losing one's ability of self -control and the development of
abnormal reflex actions.

3) Posture.

When starting practice it is vital to assume correct posture, correct in form and
correct for oneself The postures are dynamically balanced so as to create
maximum physical equilibrium. This allows maximum potential for relaxation and
the development of physique. Thus one must assume correct posture, though if
need be allowing minor alterations to suit one's individual make -up. One must
also choose the correct posture for one's physical condition. Each posture has
differing characteristics to meet differing needs. The form and details of posture
must he set according to the needs and illness of the practitioner and not applied
indiscriminately. Neither is it necessary to press time limits. The practitioner
should be allowed to progress at his or her own natural pace. In general though
one starts by practicing for ten minutes two to three times per day, gradually
increasing to forty minutes to one hour, by which time on practice per day is
sufficient. Stick to one posture until one is thoroughly relaxed in it for a prolonged
period. It is not advisable to rapidly alternate postures. Wang Xiangzhai wrote:

Generally, one should not make many changes of posture during practice,
since once the body and mind are still and relaxed the blood flow speeds
up. To suddenly change posture when internal movement and changes are
just getting going will disrupt such developments.... However, once one
fully appreciates the workings of internal movement, then any manner of
external changes can he made without affecting such movement. One can.
change as one wishes without the constraints of posture.

4) Breathing.

Breathing throughout practice should be completely natural. Clearly controlled

respiration is essential to energetic forms of martial arts training or indeed any
exercise involving strenuous tensing activity. Likewise, it is as important in the
Standing Pole Exercises as in any other form of qi-, gong to have deep, slow and
gentle respiration. In the Standing Pole Exercises however this is achieved quite
naturally. The nature of the postures emphasizing overall mental and physical
relaxation and especially relaxation of the torso and abdomen, means that
breathing can gradually settle and deepen unhindered, as the practitioner
develops without any need for artificial interference. Never force the breathing.
Quite apart from being a large unnecessary mental burden, conscious forcing or
interfering with the respiration can upset its natural rhythm, sometimes causing
damage to abdominal nerves and muscles, constricted chest, and dizziness due
to hyperventilation or asphyxia. Thus, the exercises are more than just "quietist
meditation." They involve the intimate integration of appropriate mental and
physical exercise, mind influencing body and body mind. The relationship
between the two, and indeed the whole sense of the Standing Pole Exercises is
expressed in the term xingyi. Wang Xiangzhai defines it as "taking intent (yi) from
form (xing), shaping form from intent, intent born of form, form following the
changes of intent." Though the outward form of practice is very simple, grasping
the above concept and its details in reality is most difficult. Do not be put off by
early problems. Understanding comes through personal experience and
application, testing, feeling for oneself. Most of all enjoy it, keeping oneself fresh
and relaxed, not treating it as a labor to be dreaded. Then its depths can be
plumbed.

3. Certain Points to be Noted in Practice

a) If one determines to begin practice either as treatment or for general health,

one must have confidence in it. Only when one has such confidence will one
really he determined to practice wholeheartedly. Persevere and be patient. It is no
good practicing sometimes and not at others, giving up as soon as one sees
something new or because one does not witness immediate changes. "Rome was
not built in a day," and like any skill, this requires months and years of steady
practice. Striving for results will only bring tension and disappointment. Relax and
one is sure to reap the fruits of ones labors.
b) It is not advisable to practice when overfull (or within one hour after eating),
very hungry, overtired, or after having consumed alcohol; nor when overexcited,
badly upset or worried. It goes without saying that practice will be far more
efficacious if combined with general temperance in everyday life as regards
drinking, smoking, late nights, etc. Setting up a fairly ordered schedule for practice
will help. Stick to it. Will-power is all-important and is strengthened through
practice and through being bothered to practice. Be firm of will during practice and
one will find that this will strengthen one's for titude in many other areas of life.
c) Develop at one's own pace. Don't try to do too much too soon, or over -stretch
one's physical capa bilities. Exhaustion or fatigue is to be strictly avoided. On the
other hand, one must persevere, not just giving up because of discomfort or one
just cannot be bothered. Concentrate during practice. Avoid any unnatural
postures and remember that this is holistic exercise of the whole body. It is a
common fallacy that such standing exercises are to develop stamina and the
lower the position one stands in the better. This is completely contrary to the
whole essence of the theory of the Standing Pole Exercises. To quote Wang
Xiangzhai again "If the muscles are tense then strength is exhausted". Relaxation
is the basis for promoting blood circulation and strengthening the body as an
integrated whole. Thus bend the knees only as much as is comfortable: the more
relaxed they are, the longer one can stand. There is no need to concern oneself
with gradually sinking lower to increase the degree of exercise. Of course, one
may well find that after long practice one drops lower without noticing; this is
perfectly natural and to be expected as one's legs strengthen.
d) Before beginning practice, relieve oneself and loosen all tight clothing. It is
often helpful to do a little warming-up. This may include a few light loosening up or
stretching exercises, a short Tai Ji Quan form, or whatever the practitioner favors,
though avoiding any strenuous activities. Before actually starting, stand quietly for
a moment or two to compose oneself After practice it is advisable to take a short
walk until the body returns to normal. Avoid breaking off practice suddenly, or
doing anything too energetic or strenuous immediately afterwards. As with all
such disciplines, practice should really he under the tutorship of an experienced
teacher. In the case of practitioners who are suffering from illness, it is especially
important that an experienced teacher assigns them the appropriate Postures and
continually supervises their progress. For a normal healthy person, the standard
"allround stance" is recommended. Practice of a lying posture in conjunction with
it is also highly beneficial, since it allows the practitioner to fully appreciate the
meaning of complete physical relaxation. One can practice at any time of day,
though in the morning and before going to sleep at night are most favored, the
latter especially, since it is of great benefit in promoting comfortable sleep.
Clearly, one should try to practice in pleasant surroundings with fresh air and as
few disturbances as possible. For those working, it is suggested to try to practice
for a few minutes during a mid-morning or afternoon break (if one can find a quiet
spot). This has a remarkably revitalizing effect, helping one to get through the
day.
e) During the early stages of practice one may well feel a number of physical
reactions, some rather unpleasant. The hands may first start to tingle, and later
one may feel numbness, aches, pains, itching and trembling in various parts of
the body. These are perfectly natural reactions due to the unaccustomed use of
and strain on muscles, physiological changes in the metabolism and the blood cir-
culation (especially expansion of the blood capillaries) and muscular relaxation’s.
One may also feel inequalities of tension, numbness and relaxation, on the two
sides of the body, often bringing a sense of imbalance. These are all due to
obvious physiological differences between right and left stemming from
conditioned use. These feelings may be very disconcerting and may continue for
many weeks or even months. Stay calm and persevere at each practice as much
as one feels one can without straining oneself. Endeavor to try to relax the
problematic part, but do not let it become a source of mental tension. If need be
rest for a minute or two then restart. Most important do not become agitated,
depressed or give up the moment it becomes uncomfortable and persevere in
daily practice. Then with the passage of time the constitution will improve and
these reactions will gradually disappear, the body becoming progressively more
relaxed, comfortable and strong.

4. The Standing Pole Exercises

1) Standing Postures

Basic stances:
Stand with feet apart at shoulder width, toes pointing forward or slightly outward.
Bend the knees and sit down slightly, weight centered firmly on the soles of the
feet. Keep the head and spine erect from tip to tail, chest empty (i.e. relaxed and
slightly concave, never stuck out) and stomach full and relaxed, not pulled in.
Gaze straight ahead, eyelids hanging relaxed over the eyes. Rest the tip of the
tongue on the upper palate behind the front teeth, let the lips and teeth hang
slightly open. Arms hang by the sides. The body should he perfectly poised,
relaxed but not slack, breathing completely natural and no joint locked, as if the
body is suspended in air, hanging from the top of the head by a string. This is the
basic standing posture. Stand like this for a few moments relaxing the whole body
and collecting one's thoughts before assuming one of the following postures:
a) AIlround Stance
Assume the basic standing posture. Raise the arms to shoulder level keeping
them curved as if holding a ball in each arm. Keep the fingers apart and slightly
curved, palms pointing in and slightly down. hands are at shoulder distance apart,
and about three fists distance from chest. Elbows should he slightly below the
level of the wrists. Shoulders must he relaxed, not hunched, with a slight sense of
outward stretching, so the chest feels open, neither sticking out nor constricted.
Curved arms should also have a slight sense of inward force, as if not letting a
ball drop, though not physically manifest in tension. This posture is most suitable
for those without any particular illness to strengthen the constitution, prevent
illness and promote health into old age.
b) Supporting Twins Footballs
Assume basic standing posture, but this time raise the arms only as far as level
with the navel. Arms and hands maintain the same curvature as the. "All-round
Stance," but hands are a little further apart and palms face upwards 5 as if
supporting a football in each hand. This posture is recommended for those with
gastric or liver complaint.
c) Pressing Floating Footballs
Assume the basic standing posture. Hands are raised to the height of the navel,
about one or two fists distance apart, palms down, fingers pointing forwards, as if
pressing down on two footballs bobbing in water. Imagine that one is preventing
the two footballs from floating away. This stance is good for gastric neurosis and
other gastric disorders.
d) Assume the basic standing posture
Arms are held out slightly to the sides, armpits empty, palms facing in to the sides
of the body. Keep the shoulders relaxed. This posture is recommended for those
with respiratory complaints.
e) This posture is basically the same as "Supporting Twin Footballs" but the arms
are further out to the sides of the body, the hands turned outwards slightly as if
pushing something. Imagine that one is sucking a large paper ball into each hand,
and once the hands become warm, that one is pushing with the hands, the body
leaning back as one does so. Be sure not to actually use force or to force the
imagination. This is recommended for those with neurasthenia and other nervous
complaints. f) Rest Posture
Assume the basic standing posture, but with legs only very slightly bent or even
straight. Let the wrists rest on the hipbones at one's sides or slightly round to th e
back, palms facing to rear. Relax completely and listen into the distance. This is
recommended for those with muscle strain of the waist or neurasthenia.
g) Parting the Waters
Assume a side stance, left foot forward, right foot back. (Here the right foot is at
angle of about 450, the left foot pointing straight forward in line with the center or
heel of the right foot.) Bend the knees slightly, weight mostly on the back foot.
Keep the spine erect, though possibly the torso inclined forward a little. The body
is turned to point along the line of the back (right) foot, the head turned to look
straight ahead along the line of the front (left) foot. Arms are raised sideways and
a little to the front, the hands level with the navel, palms facing forwards. Gaze far
off into the distance, or let the eyelid hang closed. One should feel as if standing
against rushing water, or holding an enormous balloon in one's arms.
This posture can also he practiced with the hands turned so the palms face to the
rear. One can also change sides when one leg gets tired, or even practice with
the feet parallel as in the basic standing posture. This stance is recommended for
those with muscular atrophy, vasculitis and mild myasthenia.

2) Sitting Postures

a) Meditation Posture
Sit cross-legged, in half-lotus (one foot up on the opposite thigh) or in full lotus
(both feet up on thighs) on a cushion on the floor or on a hard bed, etc. Keep
spine erect, eyes hanging closed, and hands resting in one's lap or on the knees.
Relax the whole body. Listen quietly to (or count) the breathing.
b) Sit upright on a backed chair, torso erect, back resting on the back of the chair.
Let the eyelids hang over the eyes, keeping a slightly contented smile on one's
face. Hands rest on the thighs, palms face-up as if supporting two paper balls in
the hands. Feet rest naturally on the ground, knees bent at 90 degrees. This
posture is suitable for those with neurasthenia.
c) Sit on a backed chair, torso leaning back slightly to rest on the back of the
chair. Eyelids hang partially closed, the face completely relaxed. Hands rest on
the sides of the waist, shoulders relaxed and chest naturally sticking out a little.
Stretch the legs out to form a A-shape, heels touching the ground, toes lifted up
slightly. One can imagine that one is performing a slight paddling motion with
one's feet. This is good for those with arthritis and vasculitis of the lower ex
-
tremities.
d) Sit upright on a chair, spine erect, shoulders relaxed.
Gaze far into the distance, face relaxed and chest lightly concave. Raise arms to
a height just below the shoulders, fingers naturally spaced, palms facing outward.
Feet rest flat on the ground, legs not extended. One should have the sense of the
hands retracting as if sucking in two large paper balls. This posture is
recommended for those with neurasthenia and sexual hypofunction.
e) Sit on a chair, leaning back slightly to rest on the chair back. Arms are the
same as posture d), or can he rested on the arms of a chair. Legs extended, toes
lifted off the ground. Imagine that one is gently rubbing or rotating something with
each hand, though without exerting any real strength, or displaying movement.
This posture is good for those with herniplegia.

3) Lying Postures

a) Lie flat on one's backwith a pillow of normal height under one's head. Let the
eyelids hang partially closed. Legs are stretched out straight and relaxed, heels
on the bed. Hands are linked together at the "tiger's mouth" (the part between
thumb and forefinger), left palm resting on the stomach, right palm on the left
hand. Relax the whole body and concentrated gently on one's breathing. This is
recommended for those with neurasthenia.
b) Lie flat on one's back with a low pillow. Eyelids hang slightly closed. Legs
pulled up, so the knees are bent, feet resting flat on the bed, legs about shoulder
distance apart. Hands rest gently on either side of the chest, fingers spaced apart.
Relax the whole body and feel as if one is floating in warm water. This is good for
disturbances of the autonornic nerve system.
c) Lie flat on one's back with a pillow of normal height under one's head, legs
naturally extended, arms extended by sides, fingers spread on the bed, thumbs
touching the hips. Relax and completely empty the mind. This is recommended
for palpitations and nervousness.
d) Lie on one's side, head resting on the right palm, the left arm lying down one's
side and onto the stomach. Relax the whole body and listen quietly to one's
natural breathing. This is good for neurosis. These above postures are effective
for most chronic illnesses, not just those mentioned, but for some especially weak
practitioners, the sitting and lying postures are advisable. If the three forms can be
coordinated in a course of practice the results will be even better.
4) Moving Exercises

The moving postures progress naturally out of the static standing forms,
developing movement out of stillness with very little actual change of posture.
Wang Xiangzhai emphasized the difficulty of such exercises, which he called
shift", or "testing strength," since they are designed to allow the practitioner to
feel, test, and direct the flow of strength. They are very simple and repetitive in
form, allowing maximum relaxation, concentration and coordination of mind and
body, enhancing the continued internal movement developed from stillness.
Relaxation is again central. Wang Xiangzhai wrote:

If one does not use the mind to relax and harmonize all the muscles of the
body, they will never he free to expand and contract smoothly, and one will
never be able to harness the use of lively strength". . . . "Lively strength"
follows the movement of Will (yi), Will is the commander of strength, and
strength is the army of will.

This is the aim of the moving exercises, rather than to just &exercise the muscles
and joints." The movements should always be slow and even; slow, so that
concentration and relaxation can be maintained, mind leading movement, feeling
every change of body and strength; even, so that the flow of strength remains
unbroken. This will lead to the development of stamina and control without tiring
the body, restricting respiration or blood circulation. When moving it should feel as
if friction is created between one's body and the atmosphere around, as if
"swimming in the air." The movement should also be as if about to stop but not
quite doing so, flowing on at the same unbroken pace. At first, movements will
tend to be large and spacious, gradually becoming more and more compact as
concentration develops and internal movement increases, until sometimes almost
no movement is apparent. To begin with, just the hands and arms move, then the
whole body is gradually led into the movement, until one moves in complete
coordination, reaching the criterion of "if one part moves, all parts move." It may
be useful to remember a couple of points: keep the body erect, not crooked, bent,
or leaning to one side or the other; do not "break the posture,9' that is, do not
move so far that one almost loses balance and control; do not grasp at the
posture, feel for the most comfortable position and the way the strength flows
best; as before it is best not to rapidly change posture. Practice one form for five
to ten minutes, or as long as one can; lastly, when first starting practice, there is
no need to be too intense. Concentrate gently and enjoy the relaxed, comfortable
flow of movement. a) Reeling Raw Silk
Assume a side stance (same as in the "parting the waters" standing posture).
Gaze intently into the distance (at a tree, chimney, etc.). Raise the hands in front
of the chest at about shoulder height, arms curved as in the "AIlround Stance,"
palms down, fingers forwards, hand corresponding to front foot slightly in front of
the other hand. Use the body to press forwards with the hands until they are
almost extended and weight has shifted mostly to front foot. Then, rum palms
inwards to face each other, fingers pointing down slightly. Pull the arms back to in
front of chest shifting weight back at the same time, then turn hands out, palms
down, ready to push forwards once again. Repeat this movement in an endless,
unbroken stream at a constant speed as if gently reeling silk. Keep the body as
relaxed as possible using the mind, not muscular tension to move the limbs.
When pushing forwards, it should feel as if one is pushing something through
water or a viscous liquid, feeling the resistance of the air. When pulling back, it
should feel as if one is pulling something back hooked under the hands, or that
one has ropes from the shoulders linked to a distant object which one is pulling to-
wards one. When pulling and pushing it should be as if wanting to move yet
wanting to stop, as if there was a strong spring attaching wrists and chest, so the
body has a slight sense of forcing backwards as one pushes forwards, and
forwards as one pulls back.
b) Billowing Waves
Assume the side stance. Gaze intently into the distance. The weight is on the
back foot, the hands in "pressing floating footballs" position at navel height, palms
down, fingers forwards. Raise the hands slowly up and forwards in an arc, at the
same time shifting one's weight forwards onto the front foot, until the hands are
extended out at shoulder height, palms down, arms slightly bent. Then press the
hands down and back in an arc to in front of the navel, shifting weight back onto
back foot. Repeat this circular movement in an endless flow like the billowing of
waves. As the hands press down, feel the head and torso rise up slightly in
response, the whole body pulling the hands down and back. As the hands move
up, feel the shoulders and the torso sink back down, the whole body pushing the
hands up and out. Keep the elbows out, though never higher than the wrists and
the whole body as relaxed as possible.
c) Fluttering Pennants
The starting posture for this is the same as the "Parting the Waters" standing
posture. Shift the weight forwards onto the front foot, swaying the hands forwards.
Then shift the weight back again, swaying the hands back to the starting position.
Repeat this flapping motion in an endless flow as if the arms were two pennants
fluttering in the wind, or as if one were a swan powerfully flapping its wings. Keep
the shoulders down, arms bent and feel the friction of the air as one's arms move
slowly backwards and forwards.

5) Walking Forms

a) Friction Step
Assume the basic standing posture, but with the arms out to the sides at about
navel height and slightly forward crouch a little as if sitting down slightly and keep
the back erect. When one is relaxed and the attention collected, shift one's weight
completely onto the right foot and strain on the hip. Move the left foot straight
back a half step then forwards in an inward curve, brushing past right instep and
out forwards to a pace in front of its original position, turning the toes out a bit as it
lands. Shift weight forward onto left leg, turning torso slightly to left as one does
so, then bring right foot forward in a; curve past left instep and out to front, turning
toes out slightly as it lands. Shift weight onto right leg again, turning to so slightly
to left as one moves, then take another step with left foot. Continue forwards and
then backwards in this way for as, long as is comfortable. When taking a pace,
raise the knee slightly, keep toes straight and do not raise foot too far off ground.
It should feel as if one is dragging one's feet through mud, and as gentle as if one
were rolling a ball along with one's toes. Again the motion must be smooth and
unbroken.
b) Walking the Circle
Assume side stance, but with all the weight on the back (right) foot and the toes of
the front foot turned slightly outward. Raise the arms at the sides to about
shoulder height, palms facing up. Turn the head slightly to the left, gaze across
left palm. Relax shoulders, shrink chest, bend knees and sit down slightly. Then
start walking around in a circle to the left. Right foot takes straight paces forwards,
then the left foot moves in curve past the right instep then to the left, toes turning
out as the foot lands, as in the "Friction Step". Keep the speed slow and constant,
as if wading through water, continuing to pace round in this way for a complete
circle. After ten turns, turn the head to the right and circle to the right (or if space
is insufficient, turn whole body round re retrace steps), now making the right foot
move in a curve. The circle should he about to m. in circumference. If it is too tight
one will become dizzy, and if too large then one's concentration will lapse. One
can also practice by walking in a S-shape. This method of practice is much the
same as the "Walking the Circle" form of Eight Trigrams Boxing (Ba Gua Quan).

6) Some Supplementary Exercises

These supplementary exercises are just a few techniques from the various
regimens of self-massage mentioned in the opening section. Commonly practiced
by Taoists, Buddhists, physicians and lay people alike, their lasting popularity
recommends them as an appropriate way to maintain overall physical health and
freshness, relaxing muscles and joints and stimulating blood flow to the surface of
the body.
a) Knocking the Teeth
Knock the teeth gently but firmly together some 36 times. This method was most
commonly used by Taoists before beginning litirgration or meditation.
b) Rotating the Eyes
Close the eyes, then roll them 24 times to the left and 24 times to the right. Sit
quietly for a few moments with the eyes closed. Rub one's thumb -nails together
until they are warm, then use them to massage the closed eyes gently. Finally,
open the eyes suddenly.
c) Beating the Heavenly Drum
Cover the ears with the palms of the hands, the fingers resting on the back of the
skull. Cross the index finger over the middle finger on each hand, then let it slide
off so that it strikes the back of the head just where the top of the neck joins the
skull. This should he done 24 times and is useful for clearing the head.
d) Dry-Washing the Face
Rub the hands together until they are warm, then rub one's face with them. First
rub from the bottom upwards then from the sides downwards. Keep the motion
continuous and the pressure gentle, but firm. and even. Do this 16 times.
e) Rubbing the Scalp
Slide the fingers into one's hair and gently scratch and knead one's scalp about
100 times. f) Rubbing the Bubbling Springs
Rub the hands together until warm, then use the left palm to rub the Yong Chuan
acupoint in the center of the sole of the right foot. Having done this 100 times, do
the same to the left foot with the right hand.
g) Massaging the Stomach
Sit or stand upright. Relax the stomach, then rub in an anticlockwise motion from
below the navel up to the solar plexus and down again. Having done this 100
times, repeat it in a clockwise direction. h) Waving the Head
Sit cross-legged, back erect, hands on hips. Wave the head from side to side 24
times, keeping the movement slow, gentle and even.
i) Rolling the Shoulders
Sit croslegged, back erect, hands on hips, then roll the shoulders round and round
72 times. j) Revolving the Windlass
Sit cross-legged, back erect, fists pulled in by the ribs, arms bent to 900 at
elbows. Rotate the elbows forward then out and back in unison, using the
shoulders as the axis. Do this 24 times.
k) Support the Heavens and Hold the Feet
Sit erect on the floor, the legs extended parallel straight out to the front. Put the
hands together, fingers interlocking and stretch the arms above head, palms
upwards, as if supporting the Heavens. Then, separate the hands and stretch the
torso forward, keeping the spine straight, until one can get hold of one's toes.
Repeat this 24 times.
Section III
Therapeutic Foundations

1. Preliminary Investigations into the Physiological Basis of the Therapeutic Value

of the Standing Pole Exercises

The question which strikes one most immediately in the study of qi-gong is, what
is qi? One can see it simply as a concept adopted by physicians in ancient China
to make sense of their observations after the clinical application of their methods
of treatment, and also by Taoists to rationalize their methods of cultivation and the
phenomena they experienced during practice. Likewise, one can rationalize it as
an expression of the body's natural defense and self -healing capabilities. Chinese
traditional theories vary in their explanations of it and its make up, and though
schools of thought differ in their emphasis on it as a material or immaterial,
physical or metaphysical phenomena, it is most commonly talked of as a definite
physical energy it is easy to dismiss all such theories as mediaeval concepts not
grounded in objective reality resulting from the misinterpretation of observed and
subjective phenomena in the absence of scientific methods, and thus to dismiss qi
as pure imagination. Nevertheless, this theory of the qi flowing through channels
in the body has persisted for more than two thousand years, and the sheer
volume of medical, Taoist and qigong literature recording the subjective
awareness of it and its movement within the body forces us to give it serious
attention, and to recognize that there must be an objective basis to the concept
involving the relationship between mind and body. In Nature Magazine published
on l0th March 1978, an article appeared by Gu Hansen of the Shanghai Nuclear
Research Institute. In it she presented the experimental evidence demonstrating
that the wai-qi (external energy) purportedly emitted by qigong masters from a
point on the body was, in fact a low frequency infrared signal. This gave rise to a
great deal of discussion, and a variety of theories couched in scientific
terminology have been proposed to explain qi and its workings within the body.
Unfortunately, despite investigations, no further evidence can be brought forward
to shed any light on the existence, workings or composition of qi in the body, or of
the existence of channels through which it might flow. Discussion of these various
theories is fruitless, since they all lack solid experimental evidence and also prove
incompatible with the traditional theories of the workings of qi to which they are
being applied. Even worse, many writers on the subject endeavor to explain the
problem by freely mixing modern and traditional theories, to absurd effect. Thus,
the mystery of qi remains unsolved. It may he that concentration on a spot on the
body excites nerves to the benefit of health or that some electromagnetic
phenomena is involved. It may also rum out that several different phenomena are
behind the various manifestations of qi. What is clear is that if the mystery is to be
explained, there must be far more sound investigation of the physiological and
psychological factors involved and a rational assessment of the evidence, rather
than jumping to conclusions with half-baked theories or simply chasing after the
discovery of some mysterious energy. There is a burgeoning literature in China on
the results of the clinical application of qigong and the recovery from illness
through its practice, demonstrating its undeniable value in the treatment of a wide
range of illnesses and for the preservation and development of health. However,
there has been a surprising unwillingness to discriminate what is really essential
and of genuine value in practice. All manner of styles are practiced, some
complicated, including various combinations of breathing exercises, meditations,
movements of qi with the mind, postures and movements, others very simple.
Many different methods of meditation and concentration are advocated. Yet, a
broad range of styles and methods have proved to be effective for a surprisingly
similar range of ailments and with roughly the same range of success. There is no
clear clinical evidence to suggest that one method is radically more effective than
any other, for instance, that concentrating on the "Dan Tian" and circulating the qi
is more effective than other methods of meditation. So long as the posture and
meditation method are appropriate, allowing the practitioner to relax and
concentrate while combining a degree of exercise, good results can be obtained.
There is thus a great tendency to put the cart before the horse, emphasizing a
specific technique as vital, when it is the overall state of relaxation coupled with
exercise which is of value. Much more discriminating investigation is required if
such methods as the "self-treatment" styles of qigong are to be definitely
demonstrated as especially effective in treatment.
Another problem is that there has been insufficient elucidation of possible
differences between mental states achieved by different meditation methods and
if these affect the body in different ways. Indeed, the whole relationship between
mind and body, how far and in what ways mind affects body and vice versa and
other questions raised by qi-, gong phenomena, such as the part played by self-
suggestion and self-hypnosis, have all to be investigated in detail.
Finally, there is a great tendency to stick to traditional techniques, despite the fact
that some can lead to bad side effects. This is especially true in the case of over-
concentration on a point on the body or the "self-motion exercises”, which can
lead to nervous disorders. Clarification of what is really essential in the practice of
qi~ong should enable such methods to be avoided.
Yet, despite the claims of traditional theories and the mysteries which remain,
scientific investigations have demonstrated the basic physiological factors which
underlie the therapeutic value and effectiveness of qi-gong exercises. Though the
following brief account covers the major therapeutic factors behind qi-gong
practice in general, it is written with special reference to the standing forms of the
Standing Pole Exercises. This is because the standing forms have proved most
effective in the treatment of a wide variety of ailments, including chronic tracheitis,
gastroenteritis, hepatitis, cardiac disease, high blood pressure, neurasthenia,
chronic rheumatism, rheumatic arthritis, lipoma, thyroid enlargement and others,
as well as especially suitable to the development of a strong and healthy
physique.

1) Effects on the Cerebral Cortex and Central Nervous System.

The importance of the cerebral cortex (C.C.) to the human organism is now fully
recognized. It controls the whole of the central nervous system (C.N.S.), directing
and coordinating the different functions of the body according to input received
from both inside and outside the body. If the C.C. becomes over-excited or
exhausted, then its functions become disordered. The various functions of the
body suffer from this decline in control and regulation sometimes to the point of
pathological symptoms developing, that is, illness. Likewise, illnesses, as
malfunctions of particular parts of the organism, send harmfully stimulating signals
to the C.C., placing a further burden on it, which will again influence the whole
body. The major aim of the Standing Pole Exercises and indeed all qigong medi-
tation, is to break this cycle, providing the C.C. with beneficial stimulus, causing it
to relax into a protective inhibitive state. This reduces stimulation from chronic
illness, giving the C.C. adequate rest and recuperation, allowing it to gradually
recover and maintain its normal functioning capacity, and thereafter strengthen it.
This inhibitory 11quiet" state is contributed to by three main actors. First,
relaxation and concentration of the mind and thoughts. By relaxing the mind as
much as possible while maintaining a focus of concentration, one shuts down
most of the excited areas of the C.C. allowing it a degree of rest and recuperation
and breaking the cycle of harmful reoccurring excitation. A specific method of
concentration is generally used, since it creates a new, pleasant focus of
concentration to replace the old, pathological ones, though there is the danger
here that the new focus will also be too strong, causing excess control or
overburdening of the C.C. Clearly, for health purposes, the more gentle, pleasant
and relaxing this focus the better. Second, the improved blood circulation
combined with deeper respiration increases the supply of oxy-hemoglobin to the
cells. This helps to produce a very relaxed sensation, which in turn provides a
beneficial stimulant to the C.C. The greater this stimulation, the deeper the
inhibitory state achieved, helping to disperse the focuses of harmful reoccurring
excitation. Third, stimulation from posture. When practicing the Standing Pole
Exercises, one must first assume the required posture, then hold it for some
period of time, thus producing in the C.C. a focus of stimulation for its
maintenance. Since there is no change in the outer form, beginners who have not
yet, or have just, established this conditioned reflex will gradually see a reduction
in input from the external perceptive organs. At the same time, the internal
receptors (muscles, ligaments, joints, etc.) will not be accustomed to the new
stimulation and respond accordingly, making it difficult to relax the processes of
the C. C. at once. Thus, in the early stages of practice one will be disturbed by the
physical reactions, giving rise to more random thought activity. Hence the usual
need to employ a suitable mental activity which may help to rid one of anxieties,
troubling thoughts and also contribute to physical relaxation. The reactions of, the
muscles and the general changes undergone during practice will create
numbness, aching and other reactions. These changes are called "new stimuli"
and they cause the muscles to become excited. This excitation is transmitted
through the nerve fibers to the C.C. There they undergo analysis and signals are
released to see if the ache/numbness has changed for the better or if any other
reaction has occurred. This reflex is called the "probing reflex." It is transmitted to
the affected part, and maintains the posture. If the "new stimuli" signals continue
unabated from the same place at the same level and quality, owing to the
increased endurance of the muscle fibers and the nervous system becoming
accustomed to the signals, their peculiarity declines and the "probing reflex" is no
longer emitted. Thus the aches, numbness and pains will gradually disperse and
will be followed by a warm, slightly numbing but very comfortable feeling. This
feeling is a most beneficial stimulus to the C.C. The deeper it becomes and the
longer it lasts the more it will promote the relaxation and concentration of the C.C.
and the inhibitory state developed. The necessity of daily practice, perseverance
and patience to get through this early period of pains and troubles thus becomes
obvious.
This inhibitory state is only restricted to certain cortex cell groups, and the depth
of the "quiet" achieved depends on its distribution in the C.C. If it is limited solely
to the upper layers it is only a "shallow" state, while if it extends deep into the
layers, then a "deep" state has been achieved. Electroencephalogram
investigations have demonstrated this state to be quite different from sleep or
hypnosis. It is characterized by the appearance of beta wave in the front portions
of both hemispheres, which increases in amplitude and expands towards the back
of the hemispheres as practice progresses and the inhibitory state deepens. The
alpha wave, however, undergoes little change, though sometimes exhibiting a
slight increase in amplitude, cycle extension and a trend towards a gradual
slowing of rhythm.
Investigations into relaxed sitting and lying postures show a reduction in reflex,
muscular, blood-vessel and skin electrical reactions, demonstrating a general
inhibition of the C.N.S., especially the Sympathetic Nervous System, beneficial to
rest and recuperation of the C.C. This is largely felt to be due to direction of
concentration away from external stimulation, since concentrating on a
mathematical problem produced much the same initial phenomenon,
Investigations by Dr. Xu Yingdou of the Beijing Co-operative Hospital suggested,
as one might expect, that the change in the inhibited state in the C. N. S. and C.C.
took longer in the practice of a standing posture than a lying or sitting one.

2) Blood Circulation.
The maintenance of a certain posture during practice means that the muscles
must preserve a constant degree of contraction, bringing an increase in pulse
rate. However, the posture is also a "relaxed" one with all joints slightly bent,
preventing the obstruction of blood flow due to excess tension or locked joints,
and greatly reducing energy expenditure and strain. This creates the best condi-
tions for the promotion of blood circulation, and hence the mobilization of blood in
the internal organs, oxygen exchange, and other associated metabolic processes.
Under such conditions, the small blood capillaries in the muscles expand,
reflected by buzzing/numbing in the feet and hands, crawling sensations on the
skin, and the whole body becoming warm or sweating.
Investigations by the Beijing Railway Hospital and No.1 Auxiliary Hospital showed
that after forty minutes' practice of the standing "All
-round Stance" red blood
corpuscles increased by anything from 21.000 to 5.900.000 per sq. ml.; white
blood corpuscles by 400~.000 per sq. ml., and hemoglobin content by 1.5-2.3
gms. per sq. ml. The importance of this in increasing oxygen supply to tissues and
improving the body's immune system is obvious. During simple lying and sitting
postures the pulse rate and metabolic rate all tend to drop, creating maximum
conditions for entering a quiet state, also reducing oxygen consumption and the
deep relaxation allowing unrestricted blood circulation. During standing exercises
the pulse rate increases at a steady rate, eventually reaching a stable level.
Metabolic rate and oxygen consumption also show a gradual rise, then stabilize.
Immediately after practice the pulse rate does not drop suddenly, there being little
change between the first ten seconds and last ten seconds of the first minute after
practice. This means that neither during practice nor immediately afterwards does
excessive expansion of the right atrium occur as in most energetic sports. (This
expansion occurs in any exercise where oxygen intake cannot keep up with
consumption, or the breathing is restricted. Immediately after stopping, the
obstructed blood in the veins of the outer thorax rushes in under pressure).
3) Respiration.
During the practice of the Standing Pole Exercises the hands and elbows are
raised to differing levels. This means that the muscles of the shoulders, back and
upper chest are needed to support them, creating tension across the upper torso.
This, combined with relaxation of the abdomen, induces the onset of abdominal
respiration without deliberately forcing it. As one progresses, the chest muscles
will gradually relax, thus allowing thoracic expansion to join in. In this way, once a
high degree of overall relaxation has been reached, a very deep and perfectly
natural breathing results. During simple sitting and lying forms, there is no rise in
pulse rate, oxygen and energy consumption dropping due to the high degree of
mental and physical relaxation. As a result, breathing deepens and becomes very
slow.
Standing postures see a rise in the pulse rate and a marked increase in oxygen
consumption and metabolic activity. It is thus essential to allow the breathing to
respond naturally to these demands as it adjusts itself to the needs of the
metabolism. Deliberately slowing it down could prove very harmful. In the early
stages, the respiration rate may increase quite considerably. But as relaxation
develops, the rate will decrease as the breathing deepens and lung capacity
increases. Accompanying this development in lung capacity will be a beneficial
increase in the permeability of the pulmonary alveolus wall and expansion of the
lungs' capillaries. Further, greater chest expansion during inhalation increases
pressure in the thorax, helping to draw blood out from the veins into the heart.
Likewise, exhalation releases the pressure, helping the heart to push out blood.
Not enough is yet clear concerning the effects of respiration vibrating through the
nervous system. Clearly, the rhythm of deep, regular breathing is a beneficial
stimulus in helping the body and mind to relax, and it is often used as a focus of
concentration. Certainly, inhalation causes "tension" while exhalation causes
"relaxation," a phenomenon utilized by many of the calisthenics types of qigong
exercises and martial arts techniques. Lastly, there is the beneficial massage
effect of deep respiration on the internal organs. When inhaling, the diaphragm
muscles sink down and the mediastinurn expands, while when exhaling the
mediastinum contracts and the diaphragm muscles rise up. This expansion and
contraction has the effect of slightly stretching the heart and revolving the heart
and large blood vessels. At the same time, it prevents ossification of the ribcage,
whilst increasing blood flow, helping to prevent hardening of the arteries.
Relaxation of the abdomen allows the abdominal organs to settle, while the
movement of abdominal respiration coupled with pressure changes in the thorax
creates a massaging motion on them. Investigations have shown that such a
massaging action on the liver causes an increase in choleresis, aiding digestion,
prevents stasis of the bile system and expands the blood capillaries in the liver.
Such massage also helps to prevent stasis in the stomach and intestinal system,
working against the development of ulcers, gastroenteritis, constipation and other
abdominal disorders.

4) Fatigue.
The Standing Pole Exercises are a nonexertion exercise, and unlike other forms
of exercise, practice brings an alleviation of fatigue and an accumulation of
energy, so that one feels refreshed and full of vitality and strength after practice.
The basis of this phenomenon was explained as early as the 1920's by the
Chinese scholar Zhang Naiqi in his article "Towards a Scientific Interpretation of
the Internal Martial Arts. He begins by investigating the real basis of fatigue,
pointing out that it is not due to the simple energy required to perform an activity.
He gives the example of walking. Say one walks a set distance of four miles at a
steady three miles per hour, one would expect the same energy consumption and
degree of fatigue each time. However, covering the distance while worrying about
a deadline one must keep, or with a nagging pain in some part of the body will
produce a much greater degree of fatigue than if one covers the distance chatting
with friends or enjoying the good weather. He interprets fatigue as involving four
elements:
a) Tension in the torso.
b) Tension in muscles not being moved or needed for movement -
unnecessary fatigue.
c) Excessive tension in muscles being used for movement -partially
unnecessary fatigue.
d) Energy consumption due to activity-necessary fatigue.
To this we could also add straight mental fatigue due to worry, thinking, etc.
though as Zhang Naiqi again points out, much of this fatigue is the result of the
unconscious physical tensions it produces. This tension is largely manifested in
the torso, especially the chest (as well as the shoulders and face). One can feel
for oneself how, when one is angry, agitated or excited, the chest is tense and
constricted. This tension can be a severe restriction on respiration functions,
impairing atrium activity and the exchange of oxygen, poisoning the whole
metabolism. Necessary fatigue is that resulting from the muscular tension and
energy expenditure required to perform an act. However, we often use excessive
tension in doing this, and more importantly, do not just restrict this to the required
parts, tensing other muscles unnecessarily. Lastly, we are constantly beset by
unconscious muscular tensions. For instance, watching a fight or an exciting film,
one tenses up; when writing one tenses the face or hunches the shoulders. Most
noticeably, we maintain a constant inward and upward contraction of the stomach
wall. This is to prevent the sinking down of the stomach and intestines, the artifi-
cial suspension of which feels normal due to conditioned reflex. This also further
compounds tension in the chest. (A child's chest and abdomen are relaxed. A
series of painful or alarming experiences develops the tension reflex, which after
a while becomes a conditioned state which feels normal.) All of these are tensions
which place the body under considerable strain, impairing many of its functions
and causing a great deal of unnecessary fatigue. Indeed, Zhang Naiqi points out
that in most people, unnecessary fatigue probably outweighs necessary fatigue.
The postures assumed during the practice of the Standing Pole Exercises are an
excellent method of reducing this unnecessary fatigue by the conscious relaxation
of tensions, especially those of the chest and abdomen. Steady practice will make
this effect more permanent, extending outside practice into everyday life, so that
such tensions are permanently reduced or eliminated. The increase in co-
ordination and control from the exercises, especially through the process of
relaxed movement, will teach the body to relax during activity, using only those
muscles required with maximum efficiency. Thus, first during practice, then in
everyday life and activity these unconscious and unnecessary tensions are
eliminated, with the resulting conservation of energy. This is of enormous
importance in the fight against illness, the nurturing of health and the development
of strength.
2. The Special Physiological Characteristics of the Standing Pole Exercises

1) A Highly Adaptable Form of Mental and Physical Education.

The Standing Pole Exercises can be practiced almost any time, anywhere,
without the need of aids, apparatus, large spaces, etc.
Any of the many lying, sitting or standing postures can be combined with
appropriate mental activity to give the desired amount of exercise according to the
needs and characteristics of the practitioner. Standing postures are most
effective, since they combine conditions for the development of a beneficial
inhibitory state in the C.C. with the steady increase in metabolic and
cardiovascular activities. Hence, it is a thorough form of rest and exercise.
Furthermore, for the healthy and those with a sound basis in the "treatment"
exercises, a slight adjustment of posture and mental activity produces much
greater exercise value, putting the C.C. into a highly concentrated state and the
body into a state of hair-trigger sensitivity and free-flowing strength.

2) A Non Oxygen-Debt Exercise.

Many forms of exercise involve concentrated bursts of mental and physical effort
during which the breathing is restricted, or suppressed. During such exercise,
insufficient oxygen is provided for the body's needs, resulting in labored or forced
breathing. Such oxygen debt is accompanied by the inefficient dispersal of waste
products such as lactic acid. The strain put on the organism by such phenomena
is considerable. The Standing Pole Exercises, however, cause the practitioner's
pulse to maintain a certain increase (though never more than twice the normal
rate), while the respiration remains unrestricted, indeed deepens and improves,
oxygen intake keeping pace with oxygen consumption.

3) The Effects on Blood Circulation.

During the practice of the Standing Pole Exercises, while the muscles maintain a
certain degree of contraction, breathing is not restricted. Hence, thoracic and
abdominal pressure do not suddenly increase and the phenomena of excessive
expansion of the right atrium cordis does not occur after practice. Rather, the
pulse rate rises and drops gradually during and after practice, making it very
suitable for practice by those with heart trouble or the very frail. In addition, the
maintaining of the posture for a period without moving means that, once blood
circulation has speeded up and is flowing freely, it will not be disturbed or
obstructed by sudden movements, bending, twisting, locking joints, etc.

4) Posture.
Many of the unconscious tensions and resulting aches and pains in the body are
the result of posture defects. The Standing Pole Exercises give the practitioner
the chance to become aware of such tensions and defects, providing an excellent
method for gently and naturally eliminating them over months and years.

5) A Form of Diagnosis and Treatment Combined.

The Standing Pole Exercises are an excellent method to investigate the
physiological changes undergone from the rest levels to the exercise state. These
changes occur and can he observed while the body is static, employing fixed
standards of form and time according to the limits of the individual. Under these
conditions each physiological function is raised within reasonable and stable
levels, and so it is a most scientific method of diagnosing the objective norms of
each organ's condition in the active state. This method of diagnosis in the active
state can be used to supplement the old style of relying mainly on diagnosis from
pathological anatomical material, and the common method of diagnosis based on
inspecting the normal or pathological functional norms of each organ in the
passive state. This is important because the objective norms governing the
development of disease are not limited solely to affirming the anatomical structure
changes of the various organs, or to changes of objective norms in the passive
state. There are certain chronic illnesses which do not exhibit functional changes
while in the passive state, only becoming apparent during the exercise state.
Investigating the objective norms of the functional activities of the organs in the
active state is thus a new science in modern medical research. Most importantly
though, the Standing Pole exercises are a viable and effective method of self-
treatment. As a non-strenuous but thorough mental and physical exercise they
can be practiced by even the very frail and seriously ill, combating and treating
illness, changing the constitution and strengthening the body without the
sideeffects of certain medicines or other forms of treatment. This is effected by
one's own labors, a psychologically very important factor in combating and
recovering from illness. They are thus a way to resolve, partially at least, the basic
questions of frailty due to illness, treating chronic diseases which do not respond
to treatment and depression and psychological problems during illness, combining
diagnosis and treatment and strengthening the constitution in the most natural
and beneficial fashion.
Accordingly, it can be seen that they have much potential for providing new
material in the study of geriatrics, chronic disease, sports physiology, sports bio-
rnechanics, sports bio~chemistry, sports medicine and in the combining of
Chinese and Western medical traditions.

ABOUT THE AUTHORS

Wang Xuanjie was horn in Beijing into a military/official family and from an early
age took to the practice of martial arts. Apart from studying under several
accomplished masters, including the famous wrestler Xiong Dehan, he also
sought guidance in meditation from Buddhist and Taoist monks in Beijing, finally
taking up the practice of Da Cheng Duan Boxing under its founder Wang
Xiangzhai. More than thirty-five years of practice and research have made him a
well-known figure in the martial arts world. He now spends his time coaching
pupils and writing. In recent years he has had more than thirty articles published,
and has written four major works on Da Cheng Duan Boxing to he published in
China, Hong Kong and USA John Moffett graduated in Chinese from Edinburgh
University, Britain, in 1982, after which he spent two years studying at Beijing
University, China, during which time he began practicing "Standing Pole
Exercises" under Wang Xuanjie. He has worked as a translator at the Foreign
Languages Press since 1984.