The Bubbling Well

To fully appreciate the artform of taijiquan, the bubbling well — the yongquan point — on each foot is extremely important. If necessary, massage it gently to become aware of its location. It is just in front of the arch of the foot, at the rear of the front footpad, in the indentation found near the middle. The yongquan point is between the second and third metatarsal bones, approximately a third of the distance from the webs of the toes to the back of the heel. The yongquan point can be sensed while walking, sitting (with feet flat on the floor or ground), and standing (even while waiting (patiently) in lines).

The bubbling well is the foundation of the root, which is the core of tai chi: the root must be developed while stationary and sustained while moving. The practitioner must find a balance between mobility and double heaviness, which is the pitfall of over-thinking and becoming too rooted.

The concept of rooting can be sensed while shifting weight from one foot to the other: for example, shifting from the right to the left, you can sense the weight flowing from the right leg to the left. As the weight is transferred, you can feel the energy at the bubbling well in the right foot pushing up through the leg, flowing through your hips and sinking down the left leg, into and through the bubbling well of your left foot, and into the earth (as a side note, while you sense the energy sinking into your left leg, your left hand becomes ‘active’).

Do not consciously grip the ground with your foot; rather, as the weight sinks into your bubbling well (the yongquan point), the foot naturally adheres to the earth, as if you are sinking into muddy loam. When weight is fully onto the foot, it should be spread naturally: you should not lean to either side, forward (majority of your weight on the toes) or backward (too much weight on the heels). Your weight should be centered on the bubbling well, but the weight should be spread over the entire foot: the big toe and the heel should also adhere to the earth (sink into the loam), and should not be ’empty.’

Standing postures — standing qigong (chi kong), or zhan zhuang (standing like a post, or tree) — are excellent exercises for developing the root, as well as improving posture and leg strength. I’ll devote a future post to standing postures, and revisit the concept of rooting when I do.

 

 

.

.

 

Taijiquan: some accupoints

I’ve listed a few points below that are useful to know (the numbers in brackets  correspond to the numbers in the diagram):

Bai Hui (1):

The Crown Point of your head. While doing taijiquan, standing postures, or during meditation, you should feel as though you are suspended from above by  the bai hui. The bai hui is an important fifth gate in regulating qi (along with the lao gong (palm) and yong quan (sole of the foot)) .

Jian Jing (2):

The Shoulder Well. Relax your shoulders; let them sink, but not slump. Many of us have a tendency to hold tension in our shoulders. To become aware of  the difference between tension and relaxation, lift your shoulders — really stretch them upward — to your ears and then let them slowly sink.

Qu Chi (3):

Pool at the Bend

Zhong Fu (4):         

The Middle Mansion: the spongy region between the shoulder and chest. Do not push the chest out or collapse it: discover equilibrium by relaxing your chest and liberating tension from your upper body.

Qi Men (5):              

The Cyclic Door. This region will become tense if you breathe into your chest; consciously breathe into your belly, let the abdomen expand and contract, pulling your diaphragm down, which relaxes the rib cage downwards and in towards the spine.

Zhang Men (6):

The Bright Door. Relax and keep this region elastic. Abdominal breathing relaxes this region.

Ming Men (7):

Life’s Door (or The Life Gate): located on the mid-line of the lower back (within the small of your back), this is the center of prenatal chi or innate life-force.

Qi Hai (8):

Sea of Qi: an important meridian point in the conception vessel.

Qi Chong (9):          

The Qi Pouring (kua). Relax into your pelvis — the inguinal crease — and sink downwards as if you are lowering yourself onto a stool directly beneath you. Do not tuck your pelvis; rather, find equalibrium between tipping forward and sticking your rear backwards. As you sink into this point, and into the inguinal crease (the kua) try to sense that your ming men region (the small of your back) has flattened outward.

Lao Gong (10):

Palace of Toil (interestingly, lao gong also means husband in  Mandarin: do women have men in the palm of their hands?). Located where the tip of the middle finger falls when a loose fist is made. A major gate where the body’s qi is regulated.

Hui Yin (11):

Meeting of Yin: located in the center of the perineum (males: in between the anus and the scrotum; females: between the anus and the posterior labial commissure).

Chang Qiang (12):

Long Strong: located Midway between the tip of the coccyx bone and the anus.

Huan Tiao (13):

Jumping Round

Feng Shi (14):

The Wind Market. When performing standing meditation, the feng shi point is at the tip of the middle finger.

Wei Zhong (15):

Bend Middle (or The Popliteal Center). Bend your knees slightly. Maintain an arch between your legs. The knees should not be turned out.

Yong Quan (16):

The Bubbling Well. Center your body weight over this point, which is just behind the ball of the foot. A major gate where the body’s qi is regulated.

 

Tai Chi Chuan and the dantians

In tai chi chuan circles, when the dantian is mentioned, it is usually the lower dantian (xia dantian) that is being referred to, which is about five or six centimetres (2 – 2.5 inches) below the navel and three or four centimetres (1.5 inches) within the body. After practicing for some time you will naturally sense its location. While practicing tai chi chuan, awareness should be focused on the lower dantian because it is the center of balance and will. It is essential to the principles of a rooted stance, proper breathing, and body awareness. The lower dantian cultivates chi, and intent disperses chi through the body’s meridians. Taoist monks believe that cultivating the lower dantian is crucial; and, if you nurture this field, you will enjoy a long and healthy life. Martial artists regard the lower dantian as the basis of internal power and a source of explosive energy.

The middle dantian (zhong dantian) is in the center of the torso (in line with the heart). It is a repository of chi and is associated with respiration and the health of the internal organs (particularly the thymus gland). The middle dantian is linked to emotional energy.

The upper dantian (shang dantian) is located at the forehead, between the eyes (the ‘third eye’). It is related to consciousness, spirit (shen), and the pituitary gland.

Generally speaking, the development of tai chi chuan practice starts with the cultivation of the lower dantian, moves upward to the middle dantian, and then to the upper dantian (health, emotional balance, spirituality); however, all three dantians are being developed while performing the tai chi chuan forms and other exercises.

.