Vol. 16, #2

Using Qi Meridian Theory And
Taijiquan For Postural Rehabilitation
Mark K. Frobb, MD

ABSTRACT
Postural rehabilitation remains a significant challenge to both the therapist and the patient in the recovery process following injuries of the axial skeletal spine. The key to this progress is the adoption of proper postural alignment of both shoulder and pelvic girdles. Even following recovery of muscular tone, there is often a need to relearn normal postural stance and balance. Understanding Qi meridian theory and its application in Chinese martial arts as illustrated by Qigong and Taijiquan can provide supportive rehabilitative tools to assist the patient in the kinesthetic and proprioceptive "rediscovery" of posture necessary in the musculoskeletal recovery process.
KEY WORDS
Taijiquan, Qigong, Meridian Theory, Wuji, Posture, Spinal Rehabilitation

INTRODUCTION
One of the most difficult tasks for both the therapist and patient to achieve in the rehabilitation process following back and neck injuries is the reintroduction of normal postural balance both at rest and with movement. Deconditioning of the supporting postural muscles and disuse atrophy almost always complicate chronic spinal injuries, making the "rediscovery" of normal spinal posture a significant challenge.

The rehabilitation therapy invariably includes elements of "core strengthening" exercises, such as static floor exercises as illustrated in Swiss ball routines, Pilates, and yoga, or incorporated into athletic activities such as ballet and other classical dance routines including figure skating or martial arts. All of these physical routines have in common a significant focus on balance, utilizing slow postural shifts from the weighted to the unweighted leg. Thus, the individual must adopt correct pelvic and shoulder girdle postures necessary to retain upright stance without falling out of the pose.

In pursuit of this rediscovery of postural balance, the person uses proprioceptive and kinesthetic feedback as key teaching elements in the postural re-education. In the kinesthetic study of movement control and posture, the patient is encouraged to place a conscious awareness in movement and position, and sensations of force and heaviness, as well as timing of muscular contractions.

From a neurological perspective, the proprioceptive and kinesthetic learning experience has its origin from the discharge of sensory receptors in the skin, musculotendinous units, ligaments, and joint capsules. Mechanical deformation of sensory receptors results in transduction of neural signals translated via cortical and reflex pathways through different nerve fiber types specific for each modality of signal. Thereafter it follows a flurry of centrally generated motor commands and a subsequent interaction of afferent and efferent signals as the "dance of postural balance" is negotiated at a neurological level.

POSTURE AND MARTIAL ARTS
Few athletic pursuits have had as much work, research, and understanding in the theory of "rootedness" and posture as those related to Chinese martial arts. The study and theoretical contributions of the great Qigong masters date back some 3,000 years. Many of the classical treatises have survived into modern literature with English translation by dedicated students and contemporary Masters who have introduced Eastern martial arts into Western cultures, making these treatises possibly the oldest documented study of posture in civilization.

Nomenclature of acupuncture points described in the Chinese literature may differ depending on whether or not the point is described in medicine, spiritual Qigong meditation, or the martial arts. For example, GV 20 may be called Baihui in medicine, Tianlingai in the martial arts, and Niwanggong in Daoist Qigong. For clarification, all nomenclature and spelling of acupuncture points and gates in this paper will use the Pinyin Romanization system of Chinese to English introduced in 1950, now a standardization adopted by the People's Republic of China, United Nations, and several global organizations.



The theory of rootedness and posture is taught to martial arts students with various levels of complexity through the illustration of Qi meridian theory. The student is encouraged through proprioceptive and kinesthetic clues to experience the Qi energy as it flows through the meridians and energy gates in provision of the powerful stances required to carry out the actions required of the martial art.

The Neutral Position of Wuji
In the analysis of the erect postural stance, study first begins with the position of rest and point of neutrality. In Chinese martial arts, this theoretical concept is referred to as Wuji. Described in Chinese literature as "the great emptiness" or "the great nothingness," Wuji describes a midpoint between the 2 polarities of Yin and Yang. Wuji can be discussed both in terms of the physical as well as the mental state, and the philosophical duality of Yin/Yang describes that theoretical point of balance, comprising an almost indivisible point where the differentiation between Yin and Yang becomes infinitesimal.

WUJI IN QIGONG MEDITATION
Wuji in Qigong meditation describes a learned meditation state and a transition point in the education of the Qigong student. Having achieved this meditative state, the Qigong practitioner has attained the ability to keep thoughts pure and harmonious without emotional disturbance. Using meditative techniques and the movement of Qi, the student then can facilitate the simultaneous downward migration of the Shen (Spirit) from the Mud Pill Palace (Ni Wan Gong) residing in the Great Spiritual Valley (Shen Gu) of the Upper Dan Tian, and the Qi moving upward from where it retains residence in the Lower Dan Tian. Both will meet at the furnace of the Huang Ting, an intermediate point representing the ultimate polarity position of Yin and Yang. It is here that the Embryonic Spiritual Being (Shen Tai) will be conceived by advanced Qigong practitioners on the path of advancement to Enlightenment and the gift of absolute awareness with the opening of The Third Eye (Yintang).

Wuji in Chinese martial arts refers to an erect posture of equilibrium, which may be described as the most balanced and relaxed posture that can exist midway between the states of Yin and Yang (Figure 1). Although relaxed, this position is also charged with anticipation, with the full capability of moving with commitment to either a Yin or Yang position. This pivotal state of balance is so delicate that it has been described by martial arts masters as a state of balance within the body so fine that "if a butterfly were to alight on the person, it would be enough to set the body in motion towards either a Yin or Yang posture."

Triple Warmer Meridian
Contribution to Posture
To fully understand the kinesthetic experience of the Wuji posture, one must first have an understanding of the 3 centers of energy of the Triple Warmer Meridian since they play a critical role in the conceptualization of stability of spinal posture. In modern texts of Qigong theory, the Triple Warmer energy centers are documented as true physical energy depots, and the energy centers labeled Upper, Middle, and Lower Dan Tians are distinguished as discrete bioelectric storage centers.

Figure 1. Neutral Wuji Position



Qigong texts make reference to supportive studies that demonstrate measurable characteristics of Qi fields. Studies suggest that they hold physical, electrical, thermic, magnetic, and luminescent properties, and therefore imply that at least in part, Qi emulates an electromotive force.1,2 As storage capacitors of this bioelectric energy, the Middle and Lower Dan Tian centers are believed to function like batteries composed of discontinuous layers of efficient and inefficient electrical conductors as reflected by the differentiated bioelectric properties of peritoneal membrane, fat, fascia, and muscle. The brain, which serves as the house of the Upper Dan Tian, is characterized by high levels of electrical conductivity and is separated by layers of differentiating nonconductive structures including the arachnoid mater, pia mater, and dura mater, in addition to the supportive nonconducting glial histological substructure.1

In the description of the kinesthetic experience of the Wuji posture, it is perhaps best to perceive the body in 2 parts. The lower part forms the root and is composed of the pelvic girdle housing the Lower Dan Tian connecting to the lower extremities. The Lower Dan Tian, located in the lower abdomen and pelvis, is suspended at the upper pole between GV 4 and CV 7 and reaches deep into the pelvis forming a mass of bioelectric energy that supports the entire Qi apparatus. The Girdle Vessel, the only vessel that exists in the horizontal plane, further supports the Lower Dan Tian. As a critical contributor of Guardian Qi, the Girdle Vessel serves to strengthen the immune system. During movement, it is best experienced kinesthetically by visualizing the pelvis brimming full as a cup, with care taken to keep the pelvis level without tipping or spilling its contents during rest or movement. As the student applies this kinesthetic experience, the sacrum becomes more upright, lifting the front of the pelvis and the knees take a slight bend to facilitate the leveling of the pelvic brim.3

The Lower Dan Tian is rooted inferiorly through CV 1 (Huiyin). In martial arts texts, CV 1 (Huiyin) describes the meeting point of the 4 Yin vessels supporting and rooting the body: Yin Linking, Yin Heel, Thrusting (Chong Mai), and Conception Vessels. In addition, the 4 vessels of the lower extremity, Yin Heel, Yang Heel, Yin Linking, and Yang Linking Vessels, will come together inferiorly at the ankle to form a base, channeling the Qi stream through KI 1 (Yongquan), rooting deeply into the earth providing the steadfast stance sought by martial artists. Ancient texts describe Taijiquan Masters capable of profound rootedness, with descriptions of their feet creating furrows on paths as they walked and a capability of fracturing tile when walking across courtyards.

Figure 2. Lower Dan Tian and Pelvic Girdle Root

Figure 3. Small circulation and supporting axes



The upper half of the body, although physically functioning as a single entity, in Qigong theory, is composed of 2 interrelated energy centers, the Upper and Middle Dan Tians. The Middle Dan Tian, physically existing at the diaphragmatic level, is influenced significantly by the heart, which provides the emotional spirit (Xin). The Upper Dan Tian, anatomically located in the sulcus separating the 2 cerebral hemispheres, comprises the home of the Spirit (Shen) and provides the wisdom (Yi) to stabilize the emotional spirit (Xin) of the heart.

The position of the head and neck is described as remaining poised above the torso, as if suspended by a string at GV 20 (Baihui) at the top of the Thrusting Vessel (Chong Mai) at the level of the nasopharynx. The eyes, marking the energy axis of GV 24.5-GV 17 (Yintang-Qiangjian), are directed level with the horizon, and the tongue gently touches the roof of the mouth closing the Qi circuit of the Governing and Conception Vessel meridians.

The Small Circulation and Supporting Axes
Several energy axes in support of the structural unit comprise the torso and head. Most important of these are the Governing and Conception Vessels. The circulation of Qi in this combined vessel of energy, described in Qigong meditation as the Small Circulation, forms the underlying critical pathway of energy circulation. Great care is taken in the training of movement of Qi in this pathway, both by martial artists and Qigong meditation practitioners alike, because it is the primary method in strengthening the Qi in the Lower Dan Tian.

In Qigong and Taijiquan theory, the circulation of Qi in the Small Circulation has a total of 7 major pairs of corresponding Qi Gates through which the body's Qi circulation can interact with the surrounding environs. These gates can be strengthened to formidable levels. At least 1 great martial arts master in modern times was able to demonstrate the power of these gates by pulling opponents close to his chest and abdomen, knocking them unconscious without any conspicuous or obvious movement of the chest or abdominal wall.4

Of the 14 Qi Gates, there are 8 main portals of Qi entry and exit represented in ancient texts by the 8 trigrams. Of these 8 gates, 4 are considered major: GV 20 (Baihui), CV 1 (Huiyin), CV 7 (Yinjiao), and GV 4 (Mingmen); 4 are deemed minor: CV 22 (Tiantu), CV 15 (Jinwei), GV 24.5 (Yin Tang), and GV 10 (Lingtai).

Of these 7 paired gates, 2 axis pairs are considered the most important: CV 1-GV 20 (Huiyin-Baihui), and CV 7-GV 4 (Yinjiao-Mingmen). The CV 1-GV 20 (Huiyin-Baihui) path is connected through the Thrusting Vessel (Chong Mai) and provides a critical and essential balance of Qi circulation in the body, encompassing the major pathway of movement of Qi energy between the Upper and Lower Dan Tians through the spinal cord. The CV 7-GV 4 (Yinjiao-Mingmen) gate path is equally important because it connects the Thrusting Vessel (Chong Mai) and Governing Vessel in the posterior body with the Conception Vessel in the anterior body, providing a fore and aft Qi balance in the torso. The additional support of the Girdle Vessel to this structural entity provides a continuous field of energy fortifying the root.

The other named gates also hold importance since CV 22 (Tiantu) controls voice and generates the sounds of Hen and Ha for Qi manifestation and forms the portal of vocal expression. In addition, the CV 15-GV 10 (Jinwei-Lingtai) axis path is connected to the heart, which relates to the emotional mind (Xin), offering a strong emotive force to help the Shen rise up. This emotive energy is balanced with the wisdom Qi (Li) at GV 24.5 (Yin Tang) where the Shen (Spirit) resides. Ancient texts state that when Shen is high in Yin Tang (The Third Eye), the energy manifested will be strong and the alertness and awareness will be acute. From the Taijiquan martial arts viewpoint, these 4 minor gates therefore control the Qi manifestation in the body.5

Table 1. Taijiquan Pearls of Posture
  1. Touch 10 toes to the ground to ground meridians
  2. Distribute weight evenly on the balls and heels of feet
  3. Drop tailbone down
  4. Raise front of pelvis
  5. Stretch lowest ribs forward
  6. Lift collarbone
  7. Sink shoulders and drop the elbows
  8. Let arms and hands fall naturally at sides
  9. Touch tongue to roof of mouth
  10. Thread suspends head from above; quiet the mind, breathe smoothly and naturally through the nose.

The Kinesthetic Appreciation of Balance
Balanced posture in martial arts is not a fixed entity and is best described as a dance rather than a march. To be truly balanced in the Wuji state, there can be no tension or strain in the posture. The joints themselves must feel in the position of neutrality without tension in the ligaments or muscles controlling them. Any tension will result in the restriction of the flow of Qi and impede the stability of the stance.

Many different pearls (Table 1) are offered in the ancient literature coaching the student with kinesthetic hints to assist in appreciation and assimilation of the effect of these axis portals and the flow of Qi in the supporting vessels. The outcome is to achieve a state of relaxation, expectant with anticipated movement, and alert yet relaxed.6

Having learned the Wuji position, the student's proprioceptive and kinesthetic appreciation is challenged as the Taijiquan form moves off the neutral Wuji position toward either a Yang or Yin postural stance. Taijiquan is described as a ballet of opposites with a ceaseless shifting between the 2 polarities. The Qi vessels described previously continue to provide the basis of stability of the rootedness, but now the energy of the other 12 meridians comes into play, providing the blocks and strikes that comprise the martial aspects of this art form. The movement in the form is a circular energy force compared with the spiral movement of a "string of pearls" and described in Taijiquan treatises as "rooted in the foot, sprouted through the leg, governed at the waist, and manifested in the fingers."

In the 2 diagrams illustrating a Yin posture (Figure 4) and a Yang posture (Figure 5), one can again see the stability provided by the Qi Vessels previously described, whereas the upper extremities or unweighted lower extremity now provide the striking weapon.

Figure 4. Yin posture: snake creeps down

Figure 5. Yang posture: single whip



The Yin posture illustrated by the "snake creeps down" diagram is an extreme defensive position as the martial artist avoids the attack by crouching beneath the flurry of strikes, but remains ready to instantly retaliate as the opponent expends the assault. One can observe the solidity of the root and the substance of the torso positioning as it gathers Yin from the Earth in preparation for the natural return to Wuji and an opportunity to move to a Yang stance.

The Yang posture represented by the "single whip" diagram illustrates the end point of a committed Yang attack. Again, the root is solid, but now there is a committed strike through the outstretched arm. In this powerful stance, the martial artist is encouraged to focus intention and force through the interosseous space of the thumb and forefinger (LI 4 Hegu), known as the Tiger's Mouth. The nonattacking hand is held in the Lotus position, providing further stability by directing the Jingwell end meridian points to the Earth.

CONCLUSION
Postural rehabilitation remains a challenge for both therapist and patient in the recovery process following axial skeletal spinal injuries. The key to this progress is the adoption of proper postural alignment of both shoulder and pelvic girdles. Translating this kinesthetic experience in a meaningful way to patients requires creative application. Understanding Qi Meridian theory as applied in Taijiquan and Qigong provides an additional tool and enables the therapist to communicate and instruct the patient in correct postural stance using a unique learning environment.

ACKNOWLEDGEMENTS
I wish to acknowledge Donna Mendes-Frobb for provision of the drawings, and Dr Steven K.H. Aung for reviewing the article and providing helpful insight.

REFERENCES

  1. Yang J-M. Qigong Meditation; Embryonic Breathing. Boston, MA: YMAA Publication Center; 2003.
  2. Lo SY. The Biophysics Basis for Acupuncture and Health. Pasadena, CA: Dragon Eye Press; 2004:121.
  3. Pang CS, Hock E. Tai Chi; Ten Minutes to Health. Singapore: Singapore Times Books International; 1983.
  4. Smith RW. Chinese Boxing Masters and Methods. Tokyo, Japan: Kodansha International Ltd; 1980.
  5. Ming YJ. Taijiquan Theory; The Root of Taijiquan. Boston, MA: YMAA Publication Center; 2003.
  6. Huang A. Complete Tai-Chi: A Definitive Guide to Physical and Emotional Self Improvement. Tokyo, Japan: Charles E. Tuttle Co; 1993.

AUTHOR INFORMATION
Dr Mark Frobb's specialty is Pain Management with a special focus on Orthopedic Medicine in Surrey, British Columbia, Canada. A Taijiquan student for more than a decade, in addition to being a certified acupuncturist, Dr Frobb's background includes certification in Family Medicine and Osteopathic studies in manual therapy and modalities of therapy, which he has incorporated in his pain management practice for 25 years.
Mark Frobb, MD, CCFP, CAFCI*
1661-128 St
Surrey, BC, Canada V4A 3V2
Phone: 604-531-0444 • Fax: 604-531-0421 • E-mail: mfrobb@shaw.ca

*Correspondence and reprint requests

 

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