Fri, 2005-08-19 10:30

Mental Stress and The Far Eastern Exercises
by Zheng Qingbin 鄭清斌, Summer 2001, Gaoxiong, Taiwan, R. o. C.
(Translated and edited by Dr. phil. Hermann G. Bohn)

According to World Health Organization (WHO) , there are still numerous diseases and illnesses incurable, or only treatable in a very limited scope, even though modern medicine has made tremendous advances in the last decades, for example, the mental illnesses (melancholia, hypochondria, schizophrenia, mania, etc.). In a small island like Taiwan, it is not unusual that several people commit suicide in a single day for the unbearable depressions, and the WHO has revealed that more than one million suicides occur worldwide a year in average. Countries with the highest suicide-rates under such circumstances are those mostly bearing purely materialistic values in mind without idealistic choices, for example, the former states of the Soviet Union. But, some countries in a highly developed state like Japan, and countries in a quickly developing state like Taiwan, are also suffering yearly from a sharp-rising suicide-rate, since the traditionally high valued rituals, beliefs and special workouts are being confronted with tendencies orientated towards the materialism and civilization.

Recent researches on mental stress
Description of mental stress in ancient China Basic concepts of relaxing and mind-cleansing
What should we keep in mind while calming and relaxing ourselves?
Concepts and exercises of relaxation and mind-cleansing from the Chinese sages
The author

Over-stimulation in the modern life

From their very early years, children in Taiwan are educated to obey parents’ arrangements and teachers’ instructions without question. They are expected to work hard at school and after school, in order to enter a good university, to find a great job and to have a marriage with equal standing in the future. Even most of people in Taiwan are reluctant, or unable to fulfill these requirements, they still endure the heavy workloads and pressure without complaints, trying to work out the stresses and strains by themselves without any professional consultation, as psychotherapy is not popular in Taiwan. This kind of an ongoing problem-solving way of figuring-things-out, keeps one’s mind and brain restless, unless one takes tranquilizer to calm his (her) mind, he (she) could suffer from sleeplessness. When our mind always concentrates on troubles or problems, we will easily have a heavy head and weak legs (Tou zhongjiao jing 頭重腳輕) and even we look strong, we are actually very weak inside (Wai qiang nei gan外強中乾). In this case, we can not store our vital energy (also life-force, Qi 氣) in our abdomen, in the so-called elixir field (Dantian 丹田 ), the natural body center of gravity; the ability of centralization und concentration of our Dantian is thus weakened. The deeper source and fountain of the holistic personality and being turns instable, and, finally, the Qi flows upwards and then outwards, wasted and depleted, further weakening the whole body, which in turn will be easier accessible to any kind of disease. Since our kidneys (Shen 腎) are the cradles of the Qi, according to Chinese concepts of health, chronic illnesses often arise in the kidneys, originate in a damaged original Qi (Yuanqi 元氣) there and will lead to loss of willpower and self-confidence, disinterest und apathy.

(1) Report of the World Health Organization in the <Liberty Times>, Taibei, January 11th, 2001, p. 1
(2) Here the term stands for the concept of Traditional Chinese Medicine, the functional circuit, rather than the organ.

Though the overall function of our inner organs and circuits are controlled and coordinated by several sets of our autonomic nervous system, which work automatically and systematically, they are still easily influenced by our emotions and our mood. When we are confronted with uncontrollable situations, such as being laid-off, departing from our beloved, or even when we have to achieve a high quality performance beyond our ability, we feel strongly affected, if we can not let loose. Some people are able to cope with the situation well (this kind of stress is called eustress, considered as a sort of positive stress); some, however, can therefore be heavily attacked. In the harmed case, the nervous system, the muscles of the neck and upper back exceedingly press and contract themselves, the blood streams are reduced, which can turn out to be a habitually permanent state. After a long period of mental distress (the negative stress) and over-exhaustion, our spirits and mind might be damaged, and there could occur some psychosomatic problems. When our body and our mind are not in balance, we easily contract headaches, a upset stomach, insomnia, ulcers, high blood pressure, or even heart diseases and stroke. All these ailments originate in mental stress, hurting our originally healthy physiological state, causing our automatic nervous system to be uncoordinated and unbalanced, which is called symptoms of constricting or separating Yin- and Yang-forces (Yinyang beili陰陽背離) by the Chinese.<return to title>
Recent researches on mental stress

Our nervous system is originally well equipped to counter mental stress for the shorter period of time by secreting large amounts of corticoids, especially cortisol, deriving from the outer layer (cortex) of our adrenal gland, whereby our blood sugar is increased to energize our body. In most cases, however, the rise in cortisol also reduces our lymphatic cells, which play a very important role in the protecting effect of our immune system. Thus, a vicious circle occurs: Stress triggers an increase in cortisol, which adversely decreases the immune protection of our body and numbers of blood antibodies decrease. Our body is then vulnerable to many diseases from the outside.

Joe MacDonald Wallace mentioned in 1991 in his book <Stress> that while the hypothalamus directs the medulla (the inner of the adrenalin gland) to secret the nor-epinephrine, the secretion of the corticoids from the cortex (the outer of the adrenal gland) is at the same time stimulated by the pituitary gland. Corticoids including cortisol have several functions: Regulating salt and water balance in the body, interacting with the immune system, influencing the sexual function, and preparing the body for stress. Decades ago, Hans Seyle proved that the adrenal steroids, made in the adrenal cortex, help the body adjust to the environmental changes and to different kinds of stress. They are the so-called adjustable hormones. If there is a malfunction in the adrenal cortex, decreasing to produce, or stopping producing, one will easily fall ill or even die, unless being treated with steroids.

(3) See J.M. Wallace, <Stress>, Crowood Health Guides, 1991, Chinese translation 1992, p. 60 ff.

In 1981, Sterling and Eyer of the University of Pennsylvania revealed that conditions of being extremely excited or stressed (the catabolic state) lead to several negative phenomena. Stress stops the synthesis of proteins, fats, and carbohydrates, increases the consumption of those, raises the amount of glucose and fatty acids in the blood, decreases alpha lipoprotein and cholesterol, raises blood corpuscles and the enzyme of bile acids, lowers the recovery ability of the skeleton, and declines to produce cells involved in the immune system (decrease of the thymus and white blood corpuscles); the substitute and repair rate of heart and skin cells decreases; the blood pressure is higher; the amount of blood pumped through the heart arises; the level of salt and water increases; the sexual function decreases. In an anabolic (relaxed) state, however, the above-mentioned phenomena turn then mostly in their opposites.<return to title>
Description of mental stress in ancient China
The <Inner Classic of the Yellow Emperor>, Huangdi neijing 黃帝內經, says: “Anger drives the Qi (vital energy) upwards; happiness relieves the Qi; sorrow depletes the Qi; fear drives the Qi downwards; coldness contracts the Qi; heat disperses the Qi; shock disorders the Qi; overwork exhausts the Qi; thought twists the Qi.“ The mental distress (the negative stress) influences the flow of our inner vital energy, dispersing and depleting our energy. Pondering, or worrying, without relaxation in the long term exhausts our physical and psychical vigor. The upper part of the body suffers from heaviness of the head, what then leads to an oppressed feeling of the chest, stiffness, restlessness, the symptoms of too much hard Yang-force. The lower part of the body undergoes weakness of the legs, symbolizing too much Yin-force. This state the Chinese call a strong outer appearance with an inner dried-up core. So, is the lone Yin-force unable to increase upwards and the single Yang-force can not develop downwards, the <Book of Changes>, Yijing 易經, describes this state in the hexagram 12 of Closing, Pi 否 as follows: “It means heaven and earth do not communicate with each other, all things do not have free intercourse, up and down do not interchange with each other, and the understanding between (different classes of) men is unfavorable.” It is often the same as the top sportsmen in the world. When they irrationally try to break the world records at any expense, even doped, they use up the attribute of the Yang-Qi. The <Huangdi neijing> describes this condition like this: “When Yin and Yang separate, vital essence and vital energy are extinct”.

Find out your personal stress

4.See Social Science and Medicine, <Biological Basis of Stress-Related Mortality>, 1981
5. See <A Sentence-Chapter-Concordance to the Inner Classic of the Yellow Emperor>, Huangdi neijing zhangju suoyin 黃帝內經章句索引, Taibei, 1987, <Pure questions>, Suwen 素問Ch. 3s, <Concerning Pain>, Ju tonglun 39, 舉痛論, Sec. 4, p. 113
6.See Z.D. Sung, <The Text of Yi King>, Shanghai, 1935, hexagram Nr. 12, p.59
7.See <A Sentence-Chapter-Concordance to the Inner Classic of the Yellow Emperor>, Huangdi neijing zhangju suoyin 黃帝內經章句索引, Taibei, 1987, <Pure questions>, Suwen 素問Ch. 3, <Creation of Qi, Transgression of the Heaven>, Sheng qi tong tian lun 生氣通天論, Sec. 3/2, p. 15

Chronic mental stress (pondering, worrying, etc) can cause our upper part of body hard and stiff, which is continuously informed, received and stored in our cerebrum. Since the Qi in our body always follows our thoughts, it consequently results in our movements. It is plain to me, being a teacher of Taijiquan 太極拳, to recognize by pushing hands if a person is in the relaxed state. Generally, three kinds of people can be grouped during the exercise of pushing hands:
1) Persons use the strength coming from their hands, arms, and shoulders. This is the most common  case.
2) Persons whose thoughts are focusing on solving problems seemingly gather all their strength, but  actually they fail. Their (pushing) partners can immediately notice that their force is blocked up.
3) Persons realizing how to relax use their strength from their waists and their feet.
 If you are always under stress, you should try to find out where your thoughts are always being   concentrated. Only when you recognize on what your mental activities are focusing, you are able  to calm your mind, relax your muscles and your nervous system. <return to title>
What should we keep in mind while calming and relaxing ourselves?
Persons under chronic strain and stress are suffering from disorder of the nervous system and muscle weakness. They are generally anxious, vexed, and sleepless, which renders the excessive fire (intense heat) of the liver to flame up. Though determined to relax themselves, they often find no way, or do it the wrongly. Instead of calming their mind correctly, they try first using their willpower to relax their body. The results are even more stiffened muscles and a more pressured nervous system. If people, under such circumstances, train their life-force with Qigong-氣功-exercises, popular now worldwide, their Qi will stagnate, which leads to palpitation, sleeplessness, dizziness, and some unwanted, strange perceptions. In the <Book of Changes>, cleansing our mind (Jing xin淨心) and non-acting (Wuwei 無為) are always the main subjects and the orthodox ideas, same as in the <Inner Classic of the Yellow Emperor> and in the <Classic on the Way and Virtue>, Daodejing 道德經. So, whenever you want to meditate, stand in motionlessness (Zhanzhuang 站樁), or practice any kind of Qigong-exercises, the first lesson is to learn to cleanse and relax your mind. Strange and mystic experiences are not the aim of those Chinese exercises, and one really should stay away, as already Confucius told us: “Respect the ghostly spiritualities, but stay afar.” <return to title>
Basic concepts of relaxing and mind-cleansing
If you are just cured of illness, or have a weak body structure and are therefore always suffering from ailments, or you are in your middle ages, you should look to train yourself with the inner-convergent method (Neilian 內斂) rather than with the outer-divergent practice (Waihao 外耗), in order to consolidate and nourish your life-force and inner strength. If you are suffering from

8.See James Legge, <The Chinese Classics>, Vol. I <The Confucian Analects>, Book VI, <Yongye>, Ch. XX, p. 191, Reprint Taibei, 1985

mental illness, you should choose the suitable exercises and be informed how long you should do them in accordance with the insufficiency (Xu 虛) and excessiveness (Shi實) of your vital energy (Qi), your body condition, and the state of your muscle contraction. If the pure Yang-force is overmuch and abundant, you should exhale the stagnating and turbid Qi; if the Yang-force is not enough, you should take in the essence of heaven and earth and the waxing and waning of the moon and the sun, then release the surplus and supplement the insufficiency. While relaxing, you should have your mind let go and free yourself, so that the obstructions can be removed, and the Qi will come along. If you can relax yourself by breathing out, exhale the stagnating Qi, and release the stress, then you can gather the life force and store it in your body. Whenever you breathe out, the Qi flows out, which is the opening of Yang; whenever you inhale and compress the Qi, the Qi is accordingly absorbed, which is the closing of Yin. In the <Yijing>-studies, it is said that ‘Yin is the mother of Yang; one exhalation follows one inhalation; one Yin and one Yang follow each other; Yin and Yang stimulate each other; thus, the Qi flows freely and continuously, and the universe with it’s myriads of being come into existence.’
The most common, but excellent method to relax ourselves is to harmonize our body and mind. By mental imagination, we try loosening the muscles and joints of our shoulders, elbows, and wrists. Loosening up these parts can relieve our nervous system. As long as our nervous system is relieved, we can remove the tension in our neck and back, then in the chest, and the diaphragm, and the abdomen; finally, the mutual helping and checking relationship between the heart and kidneys can be improved. This is what the <Yijing>-theories call ‘water (from Shen腎, the kidneys) and Fire (from Xin心, the heart) help and assist each other, Yin and Yang are unified, and harmonize with each other’ . This is the basic principle of all creation.

Basically, we start relaxing ourselves with calming our mind and try to free ourselves from all kind of thoughts. Following that, we can remove the tension in our nervous system and relax our muscular organs. But if you are mentally stressed, and you are not skilled in controlling your mental state, I would suggest you do it as follows: relaxing your muscles _ relieving your nervous system _cleansing your thoughts _calming your mind. The reason is: To remove the tension in your muscles and your nervous system is much easier than to calm your mind. When your body is relaxed , you feel comfortable and restored, and your mind is easily to be calmed.
This idea of inner-convergence and return to the origin, Neilian gui yuan 內斂歸元, was

9.For deeper insights into the original text of the <Yijing> see Richard Kunst, <The Original Yijing>, University of California, 1985 and for the reception of the <Yijing>-theories in the Chinese philosophy see Hermann Bohn, <Die Rezeption des Zhouyi in der Chinesischen Philosophie, von den Anfangen bis zur Song-Dynastie>, Munchen, 1998
10.See again Richard Kunst, <The Original Yijing>, University of California, 1985 and Hermann Bohn, <Die Rezeption des Zhouyi in der Chinesischen Philosophie, von den Anfangen bis zur Song-Dynastie>, Munchen, 1998
11.Here this term must not be understood in the Western connotation, which often refers to the total relaxation on a tropical beach, without any muscle tonus and without any conscious awareness. Contrary, the Chinese term of relaxation, Fangsong放鬆, requires the consciousness for one’s body, latent agility, and heightened perception for the environment. And it also describes the above mentioned attitude during exercise, which brings back one’s exerted energies to their own origin, the human center of gravity, the Dantian, located just below and three inches inside the navel.

first demanded by Laozi 老子, the famous 6th century BC founder of Daoism: “In consolidating your vital energy and dedicating yourself to softness, can you return to (the state) of a new-born baby?” For Laozi, reverting to the natural (original) way is the most important thing of all. Thus, cleanse and purify your mind, breathe with your lower abdomen, and gather and nourish your vital energy. When the Qi of the kidneys (the symbol of water) is sufficient, you are able to control the inner fire, and all the mental illnesses like headaches, gingivitis, flaming-up of the liver fire etc. are to be cured. In the <Book of Changes>, the 63rd hexagram What Is Already Passed, Jiji 既濟 , says: “The hard and the soft are correctly arranged, each in its appropriate place, ... water above fire ...“ The fire of the heart comes down to warm the kidneys, and the water of the kidneys goes up to irrigate the heart, so the relationship between the kidneys and the heart is balanced.

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Concepts and exercises of relaxation and mind-cleansing from the Chinese sages

Relaxation and mind cleansing are two terms described very profoundly and thoroughly in the classical writings by the ancient Chinese sages. The <Yijing> says: “The changes have no thought and no action; they are still and without movement; but, when acted on, they penetrate all phenomena and events under the sky.” In the <Classic on the Way and Virtue>, it is said, that “the Dao never does, yet through it everything is done”. Softness and stillness can govern everything. And the <Inner Classic of the Yellow Emperor> says: “Indifferent to worldly gains and desires, empty and void, the genuine Qi follows those (qualities). Store the bodily and mental vigor within, how could any disease arise?
The reason why we should cultivate our inner and discipline our temperament is simply in order to calm our mind, without dropping one’s attentiveness and guard. When Laozi talked of clean, still, and non-action, Qingjing Wuwei 清淨無為, he meant that we should purify our mind and let all run its course. If all develops naturally, there should be no contraction of muscles and no tension in the nervous system. It means the same as the 24th hexagram Returning, Fu 復 in the <Book of Changes>: “In Fu, don’t we see the mind of heaven and earth?” When our muscles and nervous system relax, the tightness in our face, shoulders, chest and diaphragm is, of course, to open up, and we can concentrate all exercises and activities back to our Dantian, which makes our bellies deeply relaxed, and the Qi will be abundantly generated. Following that, we are to extend the relaxation to our loins and groins, in order to directly connect the so-called bubbling wells, Yongquan 湧泉, the acupuncture points in the center of each of our foot soles.

12.See <The Sayings of Lao Tzu>, translated by R. B. Blakney and Lin Yu-tang, Ch. 10, p. 21, Taibei 1970 (Note: text-compilation probably not before 300 BC)
13.See Z.D. Sung, <The Text of Yi King>, Shanghai, 1935, hexagram Nr. 63, p.263/4
14.See <Dictionary Of Traditional Chinese Medicine>, Zhongyiyao cidian中國醫學辭典, p. 14 and p.225, Taibei, 1985
15.Ebenda, <The Great Appendices>, Sec. I, Ch. 10, p. 295
16.See <The Sayings of Lao Tzu>, translated by R. B. Blakney and Lin Yu-tang, Ch. 37, p. 215, Taibei 1970
17.See <A Sentence-Chapter-Concordance to the Inner Classic of the Yellow Emperor>, Taibei, 1987, <Pure Questions>, Ch. 1, <Older Antiquities, Heavenly Realities>, Sec.2, p. 8
18.See Z.D. Sung, <The Text of Yi King>, Shanghai, 1935, Hexagram Nr. 24, p.107/8

Zhuangzi 莊子 (ca. 365 – 290 BC), another imminent philosopher of Daoism, wrote in his book: “The true man breathes by his heels; the common man breathes by his throat.“ In our days, the renowned grandmaster of Taijiquan, Zheng Manqing, 鄭曼青 (1900 – 1975 AD), has also said: “One inhales the Qi of the heavens, connects with the strength of the earth, and grows old by softness.“ When your whole body is relaxed, soft, and not contracted, your breath can be free and deep. If you furthermore do some exercises to train yourself, you can then breathe longer and deeper, your blood production increases, your body cells are activated, and your body structure will become strong.
There are many training systems and methods for relaxation with explanation of relieving stress. However, the traditional Chinese exercises like Zheng’s simplified 37 posture Taijiquan, Zhengzi sanshiqishi Taijiquan 鄭子三十七式太極拳 and Hua Tuo’s Play of the Five Animals, Hua Tuo Wuqinxi 華陀五禽戲 are very effective. These two exercises have their advantages of using special techniques, in which the stressed and tightened consciousness can be released by following the movements of our body, to reach the unison of body and mind, a typical holistic Chinese idea.
Hua Tuo was the most famous surgeon in the later Han-dynasty, living between 110 and 207 AD. He was master of about all branches of medicine, such as anesthesia, surgery, and nourishment of life, Yangsheng 養生. He is honored to be a magic doctor, whose medical theories were based on the concept that exercises keep one in good health, and that human faculties should be constantly used to prevent them from being rusty. Accordingly, he created a set of 84 long movements: Play of Five Animals. In this set of exercise, the ancient Chinese art of Pulling and Guiding, Daoyinshu 導引述, with the concept of breathing out the waste air and taking in the fresh, is deeply rooted. By doing this exercise, our body and our mind can be opened and closed in accordance with our movements, so that our muscles, nerves, joints, and conduits for the Qi are totally relaxed..
Zheng Manqing, master of the traditional Chinese five arts (medicine, poetry, calligraphy, philosophy, and Taijiquan), created the Zheng’s simplified 37 posture Taijiquan, which focuses, however, more on our mind and our spirits rather than on our Qi. Master Zheng thought that too much concentration on the Qi can lead the Qi stagnate, and only when our spirits are free, we can open our mind and extend our strength, sink our shoulders and lower our elbows, relax our chest and straighten our back, loosen our loins and free our groins, then our feet are strong and we are able to connect to the ground. His idea accords with the above-mentioned 24th hexagram Returning,

19.See Guo Qingpan 郭慶潘, <Collected annotations on Zhuangzi> Zhunagzi jishi 莊子集釋, Taibei, 1974, <Inner Chapters Nr. 6> Neipian Da zongshi 內篇, <The Great Master> Da zongshi 大宗師, p. 228 (original text).
20.See the Chinese magazine <Taijiquan> Taijiquan zazhi 太機全雜誌, Vol. 26 (April 1st, 1983), <Taijiquan and physical education>, Taijiquan yu tiyu 太極拳與體育, a speech given by Zheng Manqing, written down by Zhou Dashu 周大紓, p. 10 - 14
21.See Cheng Man-ching, <T’ai Chi Chuan – A Simplified Method of Calisthenics for Health & Self Defense>, Richmond, 1981 (Old style romanisation of Zheng Manqing and Taijiquan)
22.See Guo Tingxian 郭廷獻, <Graphical explanations of the Hua Tuo-Play of the Five Animals>, Hua Tuo Wuqin zhi xi tujie 華佗五禽之戲圖解), Taibei, 1999.

Fu 復 in the <Yijing>: “In Fu, don’t we see the mind of heaven and earth?” This has the meaning of reverting to one’s natural self and unobstructed countenance. Since our body is relaxed, we can have all parts of our body connected, and then use our mind to move the Qi, which goes through our body and leads him to perfect motions. When our mind is calm and our mental state is tranquil, our Qi converges. All stiffness and negative contraction in our nervous system and our muscles will be removed, and even our inner organs work more effectively. We breathe longer and deeper, and our body structures become stronger than ever. <return to title>
The author:
Zheng Qingbin 鄭清斌 , born 1951 in Gaoxiong county, southern Taiwan, started to practice Taijiquan with the age of 15 years, after suffering from a fragile body, reoccurring smaller ailments and a bout of neurasthenia. Between the ages 20 and 30 years, he participated in national and international Pushing hands-(Tui shou 推手)-competitions, achieving several 1st and 2nd places. Having trained his body and mind for more than 30 years, he felt that competing with only rough force, as it is most common nowadays, does not comply with the ancient form and content of Taijiquan. Having retired early form his job a cost accountant for China Petrol, he started to study the classical writings on the art, the <Book of Changes>, Laozi’s <Classic on the Way and Virtue>, works on traditional Chinese medicine and western research reports on psychological stress. Having gained a more thorough understanding of the art and its relation to modern man’s needs, he then began to teach openly his expertise for bodily relaxation, personal well-being, and inner collection-methods. To contribute in solving stress-related symptoms, in strengthening weakened bodies, and in make people healing smaller ailments themselves by suiting exercise, these are his main aims, giving him greatest satisfaction. Zheng Qingbin normally teaches together with Zhang Shujin 張淑琴, a renown expert in several mentioned and related arts.
Training contents
1) Release of mental and psychological pressure: The mind functions as the control center of     human beings; emotions, thinking, pondering, and bodily movements, all arise form there. Main  aim of the training is to learn, how to calm down one’s mind and clearpsychological obstacles  and hindrances, in order to understand one’s own mind, disposition and character.
2) Inner collection and nourishing one’s mind and Qi: The spirit resides in our mind; the Qi is   stored in our Dantian. Main objective therefore is the nourishment of one’s mind and Qi,    stabilizing our kidneys as the foundation of the human body to avoid common illnesses like colds  etc.
3) Inner collection, nourishing and trimming one’s body: Relaxation interestingly wastes very   few body strength; it dispels pressure, restores body ailments, nourishes one’s disposition, and  also can slim down or strengthen the restored body.

See Z.D. Sung, <The Text of Yi King>, Shanghai, 1935, Hexagram Nr. 24, p.107

Training forms
1) Basic exercises: How to relax in order to make the spirit return to one's mind; how to soften one's  chest and diaphragm; how to inwardly collect into the Dantian; how to loosen up one's hips and  sink one's groins to connect to the Yongquan-acupoints.
2) 84 movements of Hua Tuo's Play of the 5 Animals.
3) Zheng's simplified 37 posture Taijiquan, Taiji-sword, Taiji-sabre, non-combative pushing     hands, and Taiji-partner-forms (Dalu 大履, San shou散手).
Training methods
1) Training for uniting body and mind: How to make the consciousness follow one'smovements   and relax (especially suitable for people with extreme difficulties in relaxation).
2) Feeding one’s Jin-勁-force (tenacious force), guiding and pulling: One-to-one-instruction in   order to make the student able to guide and to pull, to relax, to inwardly collect and to breath   deeply.
3) Inner collecting style of Pushing hands: Most exercises tend to be to exhausting; but exercise    should teach how to collect and store energy, how to nourish one's essences in order to reach the  long standing goal of restoring the body and nourishing one's nature.
Training sites:There are five training sites in Gaoxiong city and county, one training site             inPingdong.<return to title>