Wednesday, May 24, 2017

Investing in Loss (吃亏): The Way of Internal Gongfu

The phrase "investing in loss" (吃亏) has been widely (and wildly) interpreted and yet no one to my knowledge has ventured to explain this phrase in terms of an internal gongfu practice!

Unfortunately, the phrase "investing in loss" first appeared in a reference to Tai-chi Chuan and the mechanical practice of yielding or redirecting in push-hands. I now believe that the context in which this phrase appeared has misdirected a generation of practitioners away from its true meaning. Before we get into it, let's step back and look at the bigger picture.

The Invest-Gain Pattern
In our everyday lives, we are taught to think of investing as a method to gain something; invest in learning to acquire knowledge, invest money to gain profit, etc... By the time we become adults, the invest-gain pattern is deeply ingrained in our being. Even if we implement the various interpretations of this phrase, we do so with the expectation that we will get something in return. It is not the nature of this pattern to expect the result to be the loss of something with no imminent gain on the immediate horizon.

Translating chī kuī  (吃亏)
The Chinese phrase chī kuī (吃亏) literally translates as “eat loss”. Although the primary meaning of chī (吃) is "to eat", chī in another context can also metaphorically mean "to bear" or "to suffer". The term kuī (亏) can have the meaning: deficient, loss, to wane. And so chī kuī (吃亏) translates as "to suffer or bear a loss". Thus, on the surface, translating chī (吃) as "invest" may appear to be a bad translation but probing deeper, there is an inner logic within the English language which renders this a brilliant translation but only when considered within the context of a qigong or an internal gongfu practice! And please, do not confuse kuī 亏 (loss) with kǔ 苦 (bitter). Although loss may taste bitter, and you may need to eat bitter to attain eat loss, the two are not the same.

When understood from an internal gongfu perspective, chī kuī (吃亏) "invest in loss" stands as a principle of an internal gongfu practice synonymous with other phrases such as: empty your cup, unlearn what you have learned, relax, and calm down. (For an internal gongfu understanding of these terms, please see my post titled: Emptying Your Cup: The Way of Internal Gongfu.)

Soft-Round and Martial Intent
My research and experience now leads me to infer that the meaning of "investing in loss" probably arose in the context of qigong which advocates developing a soft round body. Those who achieved the kinesthetic quality of soft round and subsequently experimented with imbuing this quality with martial intent made an incredible discovery. And as they say, the rest is history. (For a discussion of soft, please see my post titled: Tai Chi Principles: Muscular Quality of Sung.)

In an oversimplified and very generalized formulaic context: soft round + martial intent = the kinesthetic quality that is the hallmark of the highest level of ALL martial arts. Distinguishing soft round from martial intent is an important distinction. Why? Because each require a unique form of practice. It is the blending of the two that manifest a unique form of martial-oriented movement.

What does soft-round have to do with "investing in loss"? Simply, to develop soft round requires practicing chī kuī (吃亏), "investing in loss". (For an in-depth analysis of the meaning of "round", see my book Secrets of the Pelvis.)

Chī kuī (吃亏) Comes to America
When and how did this phrase enter western vernacular? According to my research, Cheng Man-ching (郑曼青) authored at least two books and maybe more in Hong Kong which used this phrase. It is most likely that these books and this phrase entered the U.S. with his arrival in 1962. His students in the U.S. subsequently translated two of these books into English. Since only two of his books have been translated into English (to my knowledge), we will limit this discussion to these two Chinese books and their English translations.

In 1957, Cheng Man-ching published a book in Hong Kong titled: 鄭子太極拳十三篇 , 鄭曼青, 時中拳社, 香港

Here is the only passage from his 1957 book that contains the word chī kuī (new style: 吃亏; old style: 喫虧):


The first English translation in the U.S. of the above is Master Cheng's Thirteen Chapters on Tai Chi Ch’üan. By Cheng Man-Ch’ing. Translated by Douglas Wile, Sweet Ch’i Press. 1982. In Chapter 1, Page 1 we see:
“Therefore, let me say that to study T’ai-chi ch’üan, one must begin by investing in loss. When one has learned to invest in loss, then one is blessed with just the opposite. This is the ultimate in gaining the upper hand.”

The second English translation in the U.S. is Cheng Tzu's Thirteen Treatises on T'ai Chi Ch'uan. By Cheng Man-Ch’ing. Translated by Benjamin Pang Jeng Lo and Martin Inn. North Atlantic Books. 1985. And in Chapter 1, page 22 we see:
"Therefore I say, "To learn T'ai Chi Ch'uan, it is first necessary to learn to invest in loss." When one learns to invest in loss, [the loss] will polarize into its opposite and be transformed into the greatest profit."
余故日,学太极拳必自学吃亏始。从来学拳,无不欲胜人而占便宜者,今日学吃亏,谁宁为之。(same passage translated above)

In 1974, Cheng Man-ching published another book in Hong Kong titled: 鄭子太極拳自修新法 , 鄭曼青 , 時中拳社 , 香港

Here is the only passage from his 1974 book that contains the word chī kuī (new style: 吃亏; old style: 喫虧):


(Side note: I find it interesting that this section is titled literally 'no fear eat loss' (無畏喫虧) or as I translate "Don't be afraid to bear loss". Indeed, fear is a typical precursor to losing, to letting go, to relaxing. This seems to suggest that an indicator of a successful practice is the encountering of fear associated with losing, letting go, relaxing. Or said another way, if you are not encountering fear in the course of your practice, then you're not really practicing internal gongfu. More on this in a moment.)

The only English translation in the U.S. (that I am aware of) is Master Cheng's New Method of Tai Chi Self-cultivation. By Cheng Man-Ch'ing. Translated by Mark Hennessy. (1999). On page 12 we see:
"If you want to study, begin by investing in loss. ...

... a tiny investment in loss brings minor benefits while a large investment in loss brings you great long-term benefits."
貪小便宜喫小虧。貪大便宜喫大 虧。反此者。即是吃小虧得小便宜。喫大虧而後可以得大便宜。

"Concentrating your ch'i to become soft is the only proper method to invest in loss - then you will not fear losing."

As I mentioned above, these passages are embedded in a discussion about Tai-chi Chuan push-hands which could lead one to believe these passages are talking about the mechanics of push-hands. I too believed this for the past thirty-five years! However, it is now my opinion that these passages were grossly misunderstood due to the context in which they were interpreted! Consider this, if you had never before seen a diamond and a "purveyor of diamonds" showed you a handful of sparkly glass baubles (only a few of which are real diamonds), how would you distinguish the diamonds from the baubles? Would they not all look like diamonds to you? And all the while, the real diamonds remain hidden in plain sight. This is essentially what has happened with our western understanding of chī kuī (吃亏). We interpreted the value of chī kuī (the diamond) based on our experience with glass baubles.

So let's ignore the glass baubles and get right to the diamonds! Let's explore the internal gongfu meaning of each passage.

If you want to study, begin by investing in loss.
Most people who come to a loss-based, internal gongfu practice are quickly confused about the nature of the practice despite their confidence in their own preconceptions; "I know what 'investing in loss' means. Just show me what to do." With a life-long indoctrination in the invest-gain pattern, the presumption is that the same invest-gain mindset can be applied to an internal gongfu practice. Although the principles and methods may be quickly absorbed at the intellectual level (though inaccurately understood), it can take a long time to structurally comprehend what the practice actually entails. If you want to engage an internal gongfu practice, the place to start is by doing the "not" of whatever it is you think you should be doing to "get" internal gongfu. What does this mean?

Concentrating your ch'i to become soft is the only proper method to invest in loss.
As we know, the term ch'i (qi) has no equivalent in a western cultural context. It has been horribly misused since its introduction to the west and from my experience it serves no useful purpose in the internal gongfu arena. Instead, I propose thinking of this sentence in these terms: Focusing your intention on making your muscles supple is the only proper method to invest in loss.

What does it mean to make your muscles supple? Relax! Let go of emotional-muscular rigidity that is bound up in your body. From an internal gongfu perspective, loss refers to letting go of or "losing" chronic emotional-muscular tension and habituated ways of moving and being. When relax is done properly, this is loss. When on the verge of letting go of long-held muscular rigidity, fear asserts itself. Bearing fear, loss occurs. "Investing in loss" is a far more profound practice than superficially learning (adding on) a new skill; how to mechanically "yield" and redirect all the while maintaining your emotional-muscular rigidity! "Investing in loss" is not a practice about adding and refining a new muscle memory. "Investing in loss" is a practice about releasing (or losing) old muscle memories! Practice chī kuī not to get something but to lose something.

Additionally, becoming "soft" does not mean becoming "limp". Releasing/losing emotional-muscular rigidity to develop muscular suppleness occurs in the context of maintaining structure and balance.

Then you will not fear losing.
Coincident with the invest-gain pattern is the fear-of-losing pattern. Together these are a formidable barrier to allowing loss to occur. For decades I practiced Wujifa zhan zhuang both with the aspiration of gaining something and with the fear of losing something. I don't recommend this path. However, throughout my years of practice, I've also experienced countless mini-losses (let go a little here, a little there) which in hindsight represents a significant accumulation of loss! It's like the old joke: How do you eat a whole cow? One bite at a time. Letting go in a big way will get you there faster. Letting go in a small way may get you there eventually.

Once the first loss has passed, then other losses may come more easily. Repeated letting go and relaxing results in a diminishing if not an outright loss of the fear of letting go and relaxing. (This of course depends on the person and their attachment to the particular rigidity encountered.) That said, as I continue to lose, I may encounter more deep-seated fears. Being reminded of previous losses, the fear of losing may be diminished (and again, maybe not). Losing the fear of losing may require years, decades, or a lifetime of practicing loss. At some point, we are reminded, you will no longer fear relaxing and letting go. You will no longer fear losing.

A tiny investment in loss brings minor benefits while a large investment in loss brings you great long-term benefits
This passage simply refers to your practicing loss. How much do you practice each day? How many years have you been practicing? What is the quality of your practice? If you practice relaxing, letting go, losing a little bit, then you get a little benefit. If you practice relaxing, letting go, losing a lot over a long period of time, then you get great long-term benefits. What are these benefits?

When one learns to invest in loss, [the loss] will polarize into its opposite and be transformed into the greatest profit.
The key term here is "polarize". This was the great discovery of the Chinese of yore who practiced qigong (soft round) imbued with martial intent. This is where the magic happens. However, it would be more accurate to say, "After one has lost a particular amount of emotional-muscular rigidity, then within the suppleness there may be discovered an entirely different feeling of bodily movement." Developing this feeling, which may be thought of as the "polar opposite" of normal, everyday mode of moving, yields the greatest "profit" for health and martial arts. It is only after the body has attained a degree of this transformation that the diamonds and glass baubles begin to show their true value. As Douglas Wile translated, "When one has learned to invest in loss, then one is blessed with just the opposite. This is the ultimate in gaining the upper hand.” When you have lost more muscular rigidity than your opponent, then you can see where your opponent is "holding", where there is a "break" in your opponent's connectedness. This holding or break is a "weakness"  that can be exploited to your advantage.

At the beginning of this article I said these selected passages were embedded out of context. This is not entirely true. Now that we have a clearer understanding of the meaning of these passages, we can now go back to the entire passage and draw the relation between these phrases and the surrounding context.

The extent to which you can sense-feel within yourself is the extent to which you can sense-feel into your opponent-partner. If you don't practice losing (letting go, relaxing) or you only practice very little, then you probably will not be able to sense-feel deeply into your own body and the level of your push-hands skill will be superficial. Alternatively, if you lose a lot of emotional-muscular rigidity and in the process of losing you develop the ability to sense-feel very deeply into your own body, then the level of your push-hand skill will be profound. And so the place to begin the partner practice of push-hands is in the individual practice of losing emotional-muscular rigidity.

Finally, let's wrap up with looking at the translation of chī (吃) as "invest". A great amount of time, effort and more often than not, money, is needed to lose emotional-muscular rigidity. The backwardness of practicing loss is that you cannot practice to achieve that which you think you are practicing to achieve. You don't know what you will lose. You don't know where the loss will occur. You don't know how you will feel after the loss. You don't know what losing will lead you to discover. Rather, you dedicate time to allow ever deeper tensions to fall away and somewhere in this process of losing, the body naturally transforms to something else. That which was not previously available becomes available. Invest time with trust in the process without knowing what needs to be lost. Only after you have endured a particular amount of loss will you know the loss that was required for the transformation to occur (for you). Then you realize the benefit of time and effort invested in this pursuit. The term "invest" is one we readily understand. It is the process in which we invest for an unknown outcome, that is not readily understandable.

In Wujifa, there is a saying, "You don't know until you can demonstrate it." In this article I've provided a conceptual framework for these passages based on my experience and current understanding of my experience. I hope you find these insights applicable to help guide you from "knowing" to demonstrating.

Happy practicing everyone!

Sunday, February 12, 2017

Emptying Your Cup: The Way of Internal Gongfu

The "empty the cup" metaphor is typically interpreted at the level of conceptual thinking. A summary of these interpretations is, "Set aside whatever concepts you have already formed and be open to learning without judging, comparing or weighing new experience or information against previous experience or information." Obviously, emptying the cup at this level is an important first step which by the way, can take a long time in and of itself! Going deeper, this kind of interpretation unfortunately is not readily understandable in terms of an internal gongfu practice. In this post I will try to explain how this and similar metaphors describe a key component of internal gongfu practice.

In addition to the "empty the cup" metaphor, there are also other terms and phrases which point to essentially the same meaning, for example:
"You must unlearn what you have learned." Yoda (The Empire Strikes Back, 1980).

"How can you fill your cup if it's already full? How can you learn gong-fu? You already know so much. ... Empty your cup." Lu Yan (The Forbidden Kingdom, 2008).

"Frankie likes to say that boxing is an unnatural act, that everything in boxing is backwards... To make a fighter, you gotta strip 'em down to bare wood. You can't just tell them to forget everything, you know; you gotta make 'em forget in their bones... Then you gotta show 'em all over again. Over and over and over... till they think they're born that way." Eddie Scrap-Iron Dupris (Million Dollar Baby, 2004).

Wujifa uses terms such as "relax" and "let go".

Chen Taijiquan uses the term 放松 (fàng sōng); calm down.

Let's first start with Yoda's statement by asking, "What am I supposed to unlearn?"

Using my self as an example, my earliest learning was the way my childhood self unconsciously adopted the patterns of my parents; a combination of their emotional-muscular body structure became my emotional-muscular structure. Over time, I added an injury here, an emotionally traumatic event  there, a little scar tissue here, some facial adhesions there. All these added to my structure resulting in a unique emotional-muscular pattern. This is what I "learned"; not concepts but a particular emotional-muscular bodymind pattern. This then is what I have to "unlearn".

In terms of the body unlearning what it has learned since childhood, we may also think of this kinesthetic unlearning as being a process of emptying the cup. So you see, when "the cup" is a metaphor for the totality of my emotional-muscular body structure with its unique pattern of chronic tension and flaccidity, "emptying the cup" assumes an entirely different meaning!

Like boxing, there is nothing "natural" about developing whole-body connected movement. Everything about the process of getting there is completely backwards. I used to believe that learning whole-body connected movement followed the same learning or adding-to process as everyday activities. I was totally wrong! Everything about the process is completely backwards. To get to the highest level, I have to be stripped down to bare wood. Layer after layer after layer however long it takes.

From my experience, emptying the conceptual cup is the first hurdle. Many people can't get past this stage. After this, and sometimes concurrently, engaging in unlearning, emptying, stripping down, relaxing, letting go, calming down is the second hurdle. Many people get stuck at this stage... including me. However, coming back and persevering has its rewards.

Once the body unlearns, empties, relaxes, lets go, calms down enough to get to the "state" or "condition" where internal connection shows up spontaneously and naturally (without any effort to learn or achieve it), then and only then can learning begin. But this time, the learning is along the lines of learning how to develop this nascent and unique feeling. The body has drastically changed. The frame of reference has shifted. Questions arise from this new experience. A genuine Beginner's Mind emerges; the mind of the unlearned, empty cup, bare wood.

* * *

After two decades of training and not "getting it", my frustration peaked and I lost all hope of achieving my dream which eventually led to my giving up training stance. Recently I had an insight (from "You must unlearn what you have learned") in which I realized that my childhood instilled drive to learn was counterproductive to the bodily process that needed to occur; to unlearn! Something shifted.

And so this month I began practicing stance again. Now I dedicate time to allow the process of unlearning to work as it will. I'm finding that this shift in priority, from learning to unlearning, has fostered a different underlying approach to training stance. It's as if the intense desire to get has given way to a felt sense of.... (What word best describes what I'm feeling...?)

Unlearning precedes learning. Emptying precedes empty. Stripping down precedes bare wood. Relaxing precedes relaxed. Letting go precedes let go.

Standing Wujifa zhan zhuang is the process of unlearning, the process of emptying the cup, the process of stripping down to bare wood.

The cup must be emptied of the old body before it can be filled with the new body.

Happy practicing everyone!

Monday, January 23, 2017

Talking with Dying Loved Ones

Over this past year I've had the experience of my last visit with an acquaintance, a long-time friend (father surrogate figure), and a close family member, all of whom were literally on their death beds. In all three cases, I noticed that I was unable to articulate my "final words" to them because I was unable to speak through the emotion. Rather than being armored against the emotion I was feeling, conversely, I felt overwhelmed and controlled by it.

Most recently, with my family member, I had a flash of insight. I noticed that I was trying to force myself to quell the feeling so I could articulate what I wanted to say. Noticing changes everything. I then thought of the Wujifa principles of relax and allow. I hoped to discover where I could allow myself to feel my sadness AND express the heartfelt words that I wanted to express. Unfortunately, I did not succeed and the best I could muster was a "Love you" and "Thank you" and then the tears poured out.

As I reflect on these experiences , I remember learning in Wujifa class years ago that I have difficulty articulating my wants and needs. I experienced this difficulty again in the emotionally charged environment of my last visit with my dying friends and family. I regret now I did not work through this problem years ago. However, what is important is that I noticed and recognized how this blockage shows up in different situations. The question now is: "What am I going to do about it?"

For those who don't understand what this has to do with internal gongfu or how my verbal-emotional block can inhibit me from developing even more physical internal connection, let me try to explain it this way. The level of subtlety to which I can feel is not bounded by artificial constructs such as emotions, body, speech, etc...  If I cannot feel where the expression of intention is blocked in one area, then I will not be able to feel where the expression of intention is blocked in another area. The level to which I can feel is the level to which I can feel. My ability to feel applies equally and indiscriminately throughout my entire person.

If this is too abstract, here's a more practical example. Let's say I have the intention to punch you. If there is tension somewhere in the path between my fist and ground, this tension acts as a kind of blockage, like a log jam in a stream. In this case, the connection is not "clean" and thus, the pure expression of my intention is diluted to the extent of the blockage in the path.

In Wujifa I work on "relaxing"; discovering blockages and releasing them. This clarifies the path between the ground and my fist and clarifies the expression of my intention which increases the power that hits you. The intention to express myself can take many forms. I can have the intention to punch you. I can have the intention to articulate heartfelt words. Intention is intention. Expression is expression. Blockage is blockage. Discovering and releasing blockage purifies the expression of intention.

This is my wake-up call. I hope in some small way, it may be for you as well.

Happy practicing everyone!

Monday, September 12, 2016

The Method Is Not The Truth

"The method is not the truth. Once you get the feeling, get rid of the method." This is one of the many Wujifa sayings that I found very difficult to grasp. I cannot remember how many times our instructor would say, "Class, repeat after me, 'The method is not the truth. Once you get the feeling, get rid of the method.'" and we would repeat, "The method is not the truth. Once you get the feeling, get rid of the method."

No matter how many times over the years I would repeat this, invariably I would turn around and ask for another method. It literally took me fifteen years to really understand what is meant by a "method" in Wujifa. Here's what I have learned.

A method is a technique, a set-up, a posture, a stance, an exercise, an “it’s like”. A method is the finger pointing at the moon. A method is a way to allow a specific kinesthetic feeling to be elicited. My job is to simply notice the feeling that is being elicited through the method.

Maybe another way to say this is: Repeating an exercise, posture, stance, or form ad-nauseum for the sake of "practice and refinement" will NOT in and of itself, lead you to discover more subtle feelings of whole-body connectedness. There is a specific kinesthetic feeling that you need to notice which a well-designed method will point you to and once you experience this feeling, then you need to focus on the feeling because this feeling is an opening (to developing the feeling of connection) that you didn't know you were looking for.

From my years of trying to force methods to yield an imagined feeling within my existing kinesthetic paradigm (I think this is what I should feel), I now understand that it is impossible to imagine a kinesthetic feeling that I never felt before especially one as complex and simple as whole-body connection. In this game, the familiar logic of 1 + 1 = 2 is upended and in its place is 1 + 1 = 3 or 5 or 42 or whatever logically does not make sense in my present kinesthetic paradigm. Why do I say this? If you have not experienced the feeling of whole-body connected movement, then you are not familiar with the so-called "logic" involved to get there. Plain and simple! Never having experienced whole-body connected movement, I simply could not anticipate my route to get there. I was not in a position to judge which feelings were pointing in the right direction and which were not. This is where a qualified instructor is invaluable!

Well then, what about feeling? Can feeling in and of itself become a method? Sure! If you develop a feeling into a patterned response recalled from the past, that is, when a feeling becomes isolated, codified, a repeatable goal of practice, then even feeling itself becomes a method and you wind up stuck in the past and not connected in the present. To be present, to notice new feelings is to continue developing. Once you get the feeling of feeling, then there is no THE feeling, then there is FEELING.

Let's for example look at the first Wujifa 1-2-3-4 alignment. Getting into the best 1-2-3-4 you are currently capable of with an little additional coaching or adjustment, can elicit a feeling of more weight dropping into your legs. Once you get that feeling, then using that set-up to elicit dropping into legs becomes a method. If you continue going back to only that feeling, then you are stuck. If you use that method to elicit further relaxing and further dropping and noticing what shows up, that is, following the feeling the method is designed to elicit, then you are making progress.

It is OK to work with a method, to get the feel of something. This can bring a new feeling. If you are willing to step away from the method and follow the path, you will notice the feeling changing.

This is essentially the core of internal martial arts work. However, many internal martial art practices tend to lure in the unsuspecting with flashy qi-gong exercises and so-called "qi feelings". Remember, qi-gong is a method! People can also get lured in by the siren's call of "advanced exercises". These too are simply methods. In fact, the most advanced method is the simplest and the simplest is the most advanced: stand and relax. Anything else should be custom tailored to you to help you to feel more or connect more. This is where a qualified instructor can notice for you, can notice what you are feeling and guide you to opening more to more feeling.

Chasing methods became a trap for me. Please avoid the mistake I made. When the method becomes more important to you than feeling, take this as a sign that you're on the wrong track. When there is no feeling or when you are stuck at one level of feeling, remind yourself, "The method is not the truth. Once you get the feeling, get rid of the method." Then you can begin practicing in earnest... again...

Happy practicing everyone!

Tuesday, August 16, 2016

Noticing Language's Impact on the Development of Connection

Have you ever thought about how the language you speak could inhibit your development of internal connection? As I've mentioned repeatedly throughout this blog, we have no words in the English language to describe the various kinesthetic feelings associated with developing internal connection. This linguist handicap is one factor contributing to the difficulty of teaching, learning and explaining the internal arts. And as we say in Wujifa, "Noticing changes everything!"

It is said that the Eskimos have 50 words for snow while we in the English-speaking continental U.S. have only one word; snow.  Similarly, in English we have one word "Love" and we use this one word to express feeling across a wide variety of relations. Does this mean that we have the exact same "love" feeling for a spouse, a pizza, a long-time friend? Probably not, but when a variety of subtle and nuanced feelings are constrained to be expressed through just one word, the result is the generalization and reduction of the complexity of the nuanced feelings to a single overall feeling devoid of its subtle nuances. We numb-down our ability to discern-feel subtle nuances.

This exact same phenomena occurs in the so-called field of "body-mindfulness" exercises of which yoga and Tai-chi are probably the most well-known. The term "body-mindfulness" is used much the same way as our word "love". It is used to describe in vague and ambiguous terms any kind of body-awareness regardless of how superficial or how deep and nuanced the experiences may be.

Now, let's consider the article, The Ancient Greeks’ 6 Words for Love (And Why Knowing Them Can Change Your Life) . Whether there really are six words or not, the proposition nevertheless provides an opportunity to explore nuances of our word "love". Here are the six words from this article:

1. Eros, or sexual passion.
2. Philia, or deep friendship.
3. Ludus, or playful love.
4. Agape, or love for everyone
5. Pragma, or longstanding love
6. Philautia, or love of the self

Take a moment and recall a couple different relationships that might have different nuances in feeling along the lines of the above. Can you notice something that you had not previously felt-noticed before? Even if you only notice a barely perceptible hint of a variation in the "love" feeling, this is a step to feeling a little bit deeper. What you can do in one area, you can apply in another area.

Now, assume that "body-mindfulness" likewise has many subtle kinesthetic-emotional feelings. In the same way that you begin to feel and discern various love feelings, you can begin to feel and discern various kinesthetic-emotional feelings in your internal gong-fu practice. Feeling is feeling.

In Wujifa there is the saying, "The method is not the truth. Once you get the feeling, get rid of the method." This applies here as well. Discovering and identifying various kinesthetic-emotional feelings is a method to help you develop the ability to feel deeper and relax deeper until connection begins to show up. You may want to name the feelings you notice, but it's not necessary. The important point is to notice and build connection between your pre-conscious bodily feeling and your consciousness; I can feel ______ . This is another step along the journey.

Connection will never be discovered if you only have the ability to distinguish the lack of body-mindfulness from a rudimentary body-mindfulness. In many cases, those who speak of body-mindfulness have only peeled the first layer of the proverbial onion and have mistaken the first layer to be the entirety of the onion. Having only one word "body-mindfulness" to describe the multitude of kinesthetic-emotional experiences is like having only one word for "snow" or one word for "love". It is too vague, too generalized, too ambiguous, too numbed-down. It says something and says nothing both at the same time.

And so, rather than looking for that one special feeling that everyone says is "It", invest in noticing variety and nuance throughout your body. The more nuances you can feel is a fair indicator of how deeply you can feel. How deep you can feel is an indicator of how deep you can relax. And in this process, you may discover that our English word "relax", like "love", also has a variety of subtle and nuanced feelings.

Happy practicing everyone!