From Job's Body, Chapter 8, "The Sense of Effort" we continue to see anatomical descriptions that shed light on the sensations that are felt during tai chi movement.
Tai chi principles can seem to be obscure directives lacking any concrete basis. First the translations from Chinese to English are lacking in full meaning. Use Intent rather than Force, Seek Quiescence, Balance Inner and Outer Energy may have meaning, but are open to a great dal of interpretation. Each Grand Master's description or experts interpretation may expand the concept or narrow the focus randomly. I will use just one such interpretation to illustrate the obscurity and then suggest that the bodies "Sense of Effort" is integral to all.
The sensory feedback that comes from the musculature is below the level of consciousness. See pages 248-250 for full examples of how the muscle spindles and golgi tendon organs, along with the cerebellum and brain stem ganglia, create a sense of effort that is the essence of our reality of time, space and self.
I have moved on with the reading so will just summarize by saying how strongly the tai chi principles are supported by the fact that the sensory cortex is responsible for organizing the muscle memory that allows us to be so precise in repeating learned movement. It would seem that the muscle cortex would do this job, but in fact, the muscle cortex takes its cues from the sensory cortex and just carries out how we feel when we move.
The Taijquan principles of:"Use intent rather than force," "balance inner and outer energy", and "seek quiescence" all are indicative of the sense of feel that initiates movement, coordinates it and allows for its smooth execution.
Sunday, March 6, 2016
Saturday, March 5, 2016
The case to eliminate the very concept of "STRETCHING"
Everything I read adds to my belief that "stretching" for whatever reason is not a beneficial practice. Certainly some individuals can do stretches that feel good, but, I am convinced that there is little benefit to extensive stretching for the following purposes.
---increased range of motion
---injury prevention
---enhanced performance
---life enhancing practice
I will offer instead that one should increase functional range of motion only by enhancing stable
bio-mechanically efficient alignment. What this means is that you need to first be in alignment, then have the strength to maintain that alignment as you move through the desired range of motion.
Supple Leopard presents a full description of concepts and movements that maximize alignment and mechanical efficiency, while releasing tension blocks at the joints through mobility enhancement. "Bracing" as presented in "Supple Leopard" is integral to maximizing mechanical efficiency, without the use of stretching, as it is known in the old paradigm.
Tai Chi Chuan, as a movement system, is, at its core, a health practice that enhances strength in alignment and release of tension through movements that are designed to "extend to engage and open, rotate to release and loosen" all muscles, tendons and ligaments and other supporting connective tissue at the joints as well as throughout the myofascial sheath.
This is what stretching should be. Visualize a cat rising from a nap, arching its back and undulating its torso, finishing with a quiver that extends outward through the legs and tail. This "Cat Stretch" is what tai chi chuan is doing throughout the form.
The human body as a tensegrity devise responds to aligned movement with instant adaptation throughout the body. The tai chi adage that "when one thing moves, everything moves" directly relates to tensegrity, in that, any force exerted, at any point, on a tensegrity devise is expressed everywhere throughout the devise, instantly.
In Job's Body, in the chapter on "Muscle as a Sense Organ", is a description of the change in muscle tonus, throughout the body, in response to any movement. Clearly understandable in imagining the change in balance when raising an arm to the side, it is less obvious when considering the changes throughout the body as a result of a shifting of the gaze.
I am using this description of tensegrity and muscle tonus adaptation to support the notion that stretching should be nothing more that a full body adaptation to the changes that take place during movement, and particularly beneficial when the movement is in alignment.
When movement is out of alignment, tension must take place to prevent damage to the bodies support structure (muscles, joints, tendons, ligaments, and other connective tissue). Extreme tension results in "faults" as defined in Supple Leopard, with traumatic injury or long term wear and tear the eventual result.
On the other hand, movement in alignment with the necessary supporting strength, can result in a loosening of the support structures and removal of blockages of circulation of all bodily systems needed for supporting a health life.
How does Yoga fit into the definition of stretching? I am no yoga expert and would welcome hearing from one, as to how yoga accomplishes the positive definition of stretching. I know enough to know that one of the health objectives of yoga is to enhance the free flow of Prana (qi) through the body. Asanas are meant to create the ideal environment for this to happen, by releasing tension and removing blockages, much as described above with tai chi chuan.
Like any movement system, including tai chi chuan, incorrect application of the system eliminates the maximum benefit and can be counter productive, even causing injury. My belief is that yoga asanas should never exceed functional range of motion with correct alignment. At that point, the focus should be on release of tension, in alignment and never taken beyond that. Over time, the functional range of motion should increase. Trying to imitate the extreme position of the advance yoga practitioner, is counter productive and dangerous. This is also true of tai chi chuan in trying to imitate the low movements of the advanced teacher or the Grand Master.
The Alexander Technique to a case study in bio-mechanical efficiency. The "Use of the Body" written by F.M. Alexander defines the a way of reaching functional efficiency through proper biomechanics. The release of tension that accompanies the natural realignment of the body can then be seen as path to correcting a wide range of afflictions ranging from muscular and structural pain to mental dysfunctions. Nowhere in this system have I seen any mention of stretching as an aid to this process.
Just because it is fun to do, I will throw in my word play regarding stretching:
---We stretch the truth, when we lie.
---We stretch our budgets, when we are short of funds
---We get stretch marks, "whenever".
---Our clothes can get stretched and then do not fit anymore
---You stretch a rubber band and it snaps back
Everything I read adds to my belief that "stretching" for whatever reason is not a beneficial practice. Certainly some individuals can do stretches that feel good, but, I am convinced that there is little benefit to extensive stretching for the following purposes.
---increased range of motion
---injury prevention
---enhanced performance
---life enhancing practice
I will offer instead that one should increase functional range of motion only by enhancing stable
bio-mechanically efficient alignment. What this means is that you need to first be in alignment, then have the strength to maintain that alignment as you move through the desired range of motion.
Supple Leopard presents a full description of concepts and movements that maximize alignment and mechanical efficiency, while releasing tension blocks at the joints through mobility enhancement. "Bracing" as presented in "Supple Leopard" is integral to maximizing mechanical efficiency, without the use of stretching, as it is known in the old paradigm.
Tai Chi Chuan, as a movement system, is, at its core, a health practice that enhances strength in alignment and release of tension through movements that are designed to "extend to engage and open, rotate to release and loosen" all muscles, tendons and ligaments and other supporting connective tissue at the joints as well as throughout the myofascial sheath.
This is what stretching should be. Visualize a cat rising from a nap, arching its back and undulating its torso, finishing with a quiver that extends outward through the legs and tail. This "Cat Stretch" is what tai chi chuan is doing throughout the form.
The human body as a tensegrity devise responds to aligned movement with instant adaptation throughout the body. The tai chi adage that "when one thing moves, everything moves" directly relates to tensegrity, in that, any force exerted, at any point, on a tensegrity devise is expressed everywhere throughout the devise, instantly.
In Job's Body, in the chapter on "Muscle as a Sense Organ", is a description of the change in muscle tonus, throughout the body, in response to any movement. Clearly understandable in imagining the change in balance when raising an arm to the side, it is less obvious when considering the changes throughout the body as a result of a shifting of the gaze.
I am using this description of tensegrity and muscle tonus adaptation to support the notion that stretching should be nothing more that a full body adaptation to the changes that take place during movement, and particularly beneficial when the movement is in alignment.
When movement is out of alignment, tension must take place to prevent damage to the bodies support structure (muscles, joints, tendons, ligaments, and other connective tissue). Extreme tension results in "faults" as defined in Supple Leopard, with traumatic injury or long term wear and tear the eventual result.
On the other hand, movement in alignment with the necessary supporting strength, can result in a loosening of the support structures and removal of blockages of circulation of all bodily systems needed for supporting a health life.
How does Yoga fit into the definition of stretching? I am no yoga expert and would welcome hearing from one, as to how yoga accomplishes the positive definition of stretching. I know enough to know that one of the health objectives of yoga is to enhance the free flow of Prana (qi) through the body. Asanas are meant to create the ideal environment for this to happen, by releasing tension and removing blockages, much as described above with tai chi chuan.
Like any movement system, including tai chi chuan, incorrect application of the system eliminates the maximum benefit and can be counter productive, even causing injury. My belief is that yoga asanas should never exceed functional range of motion with correct alignment. At that point, the focus should be on release of tension, in alignment and never taken beyond that. Over time, the functional range of motion should increase. Trying to imitate the extreme position of the advance yoga practitioner, is counter productive and dangerous. This is also true of tai chi chuan in trying to imitate the low movements of the advanced teacher or the Grand Master.
The Alexander Technique to a case study in bio-mechanical efficiency. The "Use of the Body" written by F.M. Alexander defines the a way of reaching functional efficiency through proper biomechanics. The release of tension that accompanies the natural realignment of the body can then be seen as path to correcting a wide range of afflictions ranging from muscular and structural pain to mental dysfunctions. Nowhere in this system have I seen any mention of stretching as an aid to this process.
Just because it is fun to do, I will throw in my word play regarding stretching:
---We stretch the truth, when we lie.
---We stretch our budgets, when we are short of funds
---We get stretch marks, "whenever".
---Our clothes can get stretched and then do not fit anymore
---You stretch a rubber band and it snaps back
Thursday, February 18, 2016
Job's Body is again the source for understanding the impact of tai chi. Chapter 8, "The Sense of Effort" will touch on several aspects of sensory feedback that accompanies movement. I will be interested in what this might reveal about how tai chi describes the sense of energy movement during tai chi and the role of the gaze in providing feedback. A current class mantra of "extend to open, release to loosen" might take on additional significance if applied to the muscle as a sense organ. The sensory endings in the muscle spindles and the Golgi tendon organs are so sensitive that it may be more appropriate to describe their actions as "feeling" rather that just mechanical adjustment of muscle contraction or lengthening.
It is easy to take for granted the role of sensory feedback in the control of our biomechanics until we attempt to operate without that feedback. Take the attempts to use your hand after you have slept on it in a way that causes it to "go to sleep" from a nerve impingement. Your muscles and tendons are functional and you can see what you intend to do, but movements are clumsy at best. Any action requiring "sensitivity" is impossible to do with any accuracy. Try picking up a pin with a numb hand.
A wide variety of sensory input structures are needed to detect qualities such as color, texture, odor taste, pitch, volume, equilibrium, limb position, pressure, weight, density and many other such distinctions. Our muscles are filled with sensory organs that give no conscious sensation, but provide us with the feedback to make the above distinctions. Add to that the role of the cerebellum in interpreting the sensations, below the level of conscious awareness, and you have a mysterious feedback loop system that could be called a double black box.
I have marveled at the ability to reach into a bag with a wide variety of objects of different size, shape, weight, smoothness, density and material; and to be able to sort through them to find a single item, like a certain size screw or a rubber band. Sometimes the items is obscured and sight is required to make the distinction. A bag of similar screws or rubber bands could be to difficult to sort through only by hand to find one of a certain size.
How this sensory feedback relates to the practice of tai chi is hard to describe, but not hard to accept as essential to the feel of the movement. In the learning process there is an initial phase where the mental activity of memorizing the movement gets in the way of "feeling" the movement. Often we need to use our vision to see if we have in fact executed a proper bow stance. Ultimately, correct positioning begins to be felt as we relax our conscious control of our movements and let our kinesthetic sense guide us. Extend to open, release to loosen is more than a tension release of the muscle spindle but also a release into the subconscious sensory feedback loop that allows for the feel of the movement to take over.
When considering the role of the myofascial sheath as a support structure with tensegrity qualities, the metaphor of extend to engage, rotate and release to activate, becomes profoundly appropriate.
A principle of tai chi is that movement is continuous without interruption. This can only be accomplished with circular movements of the limbs and torso, especially at the end point of any form. Any straight line action would result in an end point signifying a stopping and starting point. At the end of any form position is an end point that must be an extension to open the frame (or any single joint) followed by rotational transition to releasing to loosen. The entire myofascial connective tissue structure (including, tendons, ligaments and bones) is included in this extending to open; and it is at this point that a release of energy is expressed, in the "small circle," to rotate into release to loosen.
It is easy to take for granted the role of sensory feedback in the control of our biomechanics until we attempt to operate without that feedback. Take the attempts to use your hand after you have slept on it in a way that causes it to "go to sleep" from a nerve impingement. Your muscles and tendons are functional and you can see what you intend to do, but movements are clumsy at best. Any action requiring "sensitivity" is impossible to do with any accuracy. Try picking up a pin with a numb hand.
A wide variety of sensory input structures are needed to detect qualities such as color, texture, odor taste, pitch, volume, equilibrium, limb position, pressure, weight, density and many other such distinctions. Our muscles are filled with sensory organs that give no conscious sensation, but provide us with the feedback to make the above distinctions. Add to that the role of the cerebellum in interpreting the sensations, below the level of conscious awareness, and you have a mysterious feedback loop system that could be called a double black box.
I have marveled at the ability to reach into a bag with a wide variety of objects of different size, shape, weight, smoothness, density and material; and to be able to sort through them to find a single item, like a certain size screw or a rubber band. Sometimes the items is obscured and sight is required to make the distinction. A bag of similar screws or rubber bands could be to difficult to sort through only by hand to find one of a certain size.
How this sensory feedback relates to the practice of tai chi is hard to describe, but not hard to accept as essential to the feel of the movement. In the learning process there is an initial phase where the mental activity of memorizing the movement gets in the way of "feeling" the movement. Often we need to use our vision to see if we have in fact executed a proper bow stance. Ultimately, correct positioning begins to be felt as we relax our conscious control of our movements and let our kinesthetic sense guide us. Extend to open, release to loosen is more than a tension release of the muscle spindle but also a release into the subconscious sensory feedback loop that allows for the feel of the movement to take over.
When considering the role of the myofascial sheath as a support structure with tensegrity qualities, the metaphor of extend to engage, rotate and release to activate, becomes profoundly appropriate.
A principle of tai chi is that movement is continuous without interruption. This can only be accomplished with circular movements of the limbs and torso, especially at the end point of any form. Any straight line action would result in an end point signifying a stopping and starting point. At the end of any form position is an end point that must be an extension to open the frame (or any single joint) followed by rotational transition to releasing to loosen. The entire myofascial connective tissue structure (including, tendons, ligaments and bones) is included in this extending to open; and it is at this point that a release of energy is expressed, in the "small circle," to rotate into release to loosen.
Friday, February 12, 2016
Reading Job's Body by Deane Juhan provides continuing illustrations of how amazing the human body is and how its systems work together to produce the actions, feelings and stable structures that we take for granted.
With tai chi, always on my mind, every chapter reveals amazing details that can explain how tai chi works. Chapter 7, "Muscle as a Sense Organ" is no exception. The anatomical descriptions are so detailed that I can only refer the reader to the book rather than try to summarize. I may try to pull out some of this detail in my review of the book on this blog, but for today, I will just mention a few of the aspects that are presented to stimulate an interest in further exploration by the reader.
Muscle tissue does not have sensory receptors as does the skin, bone or connective tissue, but it does have the mechanisms to create a kinesthetic sense. Muscle spindle receptors detecting the slightest stretch of a muscle fiber, golgi bodies detecting stretch and pressure on the tendons, the reticular formation in the brain sensing levels of arousal, the functioning of the eyes and ears in maintaining equilibrium and other systems all work together in reflex arcs and loops to control muscle tone, spatial awareness, perception of self and much more. The intricate relationships between a wide variety of sensation coming from muscle activity are coordinated in the cerebellum in order for us to function.
How tai chi is learned through repetition becomes anatomically clear as the muscle sensory capacity comes to light. Repetition as the main method of instruction becomes more that just a class mantra. It is only through this repetition that the individual can begin to benefit from the alignment, release of tension and the sense of equilibrium that, along with an awareness of body mind centering, may be the best definition of chi or life force. My personal preference in referring to chi is to see it not as something that is created or even generated, but rather something that is released when it is not blocked. I am reminded of a favorite reference in "Anatomy Trains" that the ancient Greek philosopher/physician, Paracelsus believes that "all disease is caused by blockage". In tai chi parlance it can be said that "the generation of chi is a release of blockage".
With tai chi, always on my mind, every chapter reveals amazing details that can explain how tai chi works. Chapter 7, "Muscle as a Sense Organ" is no exception. The anatomical descriptions are so detailed that I can only refer the reader to the book rather than try to summarize. I may try to pull out some of this detail in my review of the book on this blog, but for today, I will just mention a few of the aspects that are presented to stimulate an interest in further exploration by the reader.
Muscle tissue does not have sensory receptors as does the skin, bone or connective tissue, but it does have the mechanisms to create a kinesthetic sense. Muscle spindle receptors detecting the slightest stretch of a muscle fiber, golgi bodies detecting stretch and pressure on the tendons, the reticular formation in the brain sensing levels of arousal, the functioning of the eyes and ears in maintaining equilibrium and other systems all work together in reflex arcs and loops to control muscle tone, spatial awareness, perception of self and much more. The intricate relationships between a wide variety of sensation coming from muscle activity are coordinated in the cerebellum in order for us to function.
How tai chi is learned through repetition becomes anatomically clear as the muscle sensory capacity comes to light. Repetition as the main method of instruction becomes more that just a class mantra. It is only through this repetition that the individual can begin to benefit from the alignment, release of tension and the sense of equilibrium that, along with an awareness of body mind centering, may be the best definition of chi or life force. My personal preference in referring to chi is to see it not as something that is created or even generated, but rather something that is released when it is not blocked. I am reminded of a favorite reference in "Anatomy Trains" that the ancient Greek philosopher/physician, Paracelsus believes that "all disease is caused by blockage". In tai chi parlance it can be said that "the generation of chi is a release of blockage".
Saturday, January 9, 2016
It has been a long time since I last posted. The reasons are varied and they still exist. Part of the reason, and it is just an excuse rather than a reason, are the random distractions of life. I have some very good distractions, but they are just an excuse.
The other reason for not posting is that I lack a clear focus as to what I am trying to convey in posts. I have gone back and forth between posts being the vehicle for reviewing the prime literature that informs my process and post being a reflection on what I am reading and thinking.
My ultimate objective is to shed light on the physiology of tai chi. It is a vastly broad objective with no expectation that an answer will be found. The process is about creating questions and then shedding some light on them for consideration.
So, this post is just a statement of a new direction. Reviews of literature, such as Job's Body need to be kept in the content of the pages. At this point the pages are clear. They are the titles of the several books that I have found that reflect on the physiology of tai chi. Reading and rereading these books continues to open up new ideas about what is going on in the body/mind while doing tai chi. I can and will probably never finish with the process of gleaning from these books the gems that I want to reflect upon,
Posting needs to become a spontaneous expression of an idea that arises from this reading. Post may make reference to the passage and refer the reader to the pages that inspired the idea, or to the book in general from which the idea came.
I also need to keep in mind that my posts do not need to be answers; they may not even be well formulated questions, but they need to be whatever my reading inspires me to consider. Readers may find many post to be rambling and incoherent and as such, can be ignored. For me posting is part of the journey. If I don't post, then I am not going anywhere. With that said, I am going to end this post and do some reading. I may post again soon or not for awhile, but, at lease, I am clear to myself, that posting is for me.
The other reason for not posting is that I lack a clear focus as to what I am trying to convey in posts. I have gone back and forth between posts being the vehicle for reviewing the prime literature that informs my process and post being a reflection on what I am reading and thinking.
My ultimate objective is to shed light on the physiology of tai chi. It is a vastly broad objective with no expectation that an answer will be found. The process is about creating questions and then shedding some light on them for consideration.
So, this post is just a statement of a new direction. Reviews of literature, such as Job's Body need to be kept in the content of the pages. At this point the pages are clear. They are the titles of the several books that I have found that reflect on the physiology of tai chi. Reading and rereading these books continues to open up new ideas about what is going on in the body/mind while doing tai chi. I can and will probably never finish with the process of gleaning from these books the gems that I want to reflect upon,
Posting needs to become a spontaneous expression of an idea that arises from this reading. Post may make reference to the passage and refer the reader to the pages that inspired the idea, or to the book in general from which the idea came.
I also need to keep in mind that my posts do not need to be answers; they may not even be well formulated questions, but they need to be whatever my reading inspires me to consider. Readers may find many post to be rambling and incoherent and as such, can be ignored. For me posting is part of the journey. If I don't post, then I am not going anywhere. With that said, I am going to end this post and do some reading. I may post again soon or not for awhile, but, at lease, I am clear to myself, that posting is for me.
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