SPRING PRACTICES

I get together with friends Friday mornings at the Healing Arts Center in Arvada, Colorado. We're currently exploring the Eight Brocades and warm-ups that encourage focus on these concepts:

SONG and ZHONG DING 

SONG = relaxed, sinking energy connecting the mind with physical sensations, fostering internal awareness and grounded stability. 

ZHONG DING = central equilibrium; finding balance and stability in the body through proper alignment and distribution of weight. Key to this alignment is maintaining a connection of the: 

• Bai Hui (crown of the head)
• Hui Yin (perineum), and the
• Yong Quan (soles of the feet)

I recently took a class with Matthew Komelski offered but the National Qigong Association. He uses an image that you've probably heard before, connecting the Bai Hui (the crown) to the heavens. 

But, he takes this a step further. Visualize that honey is dripping down off of a honey spoon. Threads of honey flowing down as we lift up. Bring this image into your body, lifting upwards while gravity allows our energy to settle downward. The thread lifting us from the Bai Hui continues down through the center of the body to the Hui Yin (perineum), and then down to the Yong Quan (the arch of the foot). Zhong Ding. This flow occurs in the Zhong Mai, or Chong Mai channel.

Now, try this, see the honey spiraling down; small, almost imperceptible spirals. You pull the honey spoon up as the honey spirals downward. This will take some practice; drawing upwards while settling, relaxing, and sinking energetically. 

Okay, we've been focusing on internal sensitivities and practices, Neigong. Let's integrate this internal sensitivity to our external practices, Waigong. 

I'm always playing with new warm-ups. It's not just about moving our bodies, opening joints, and creating space, we're also hooking up our minds with our bodies. Sonny of Rooted Alchemy leads us through a set of Tai Chi warm-ups that encourage weight shift, movement from the Dan Tian, lifting, dropping, stability... 

For a couple of weeks we'll be practicing the Ba Duan Jin or Eight Brocades set as taught by Marissa Cranfill. Marissa will be presenting at the 2026 Conference of the National Qigong Association  taking place right here in Denver, September 8th -10th.  

My plan is, after a couple of weeks, we'll watch how another teacher Mimi Kuo Deemer teaches the Eight Brocades. And then, we'll practice the forms as taught by the Shaolin Temple. 

Why? Finding inspiration from various sources offers a chance to make things our own. What resonates with you? That being said, I do a couple of the forms you'll see in this video using my own variations, but the intention remains the same. 

At the end of every practice I bow three times. My first bow is to my teachers; past, present, and future. Every time I practice with friends, I learn something new. I include them as my teachers. 

  

Let's talk feet. We're always checking in to make sure we're rooted. As mentioned above, I've taken the liberty of tweaking a couple of forms. Dropping the Post at the end of the Eight Brocades is one of these forms. The feet are a natural focal point as we lift and drop. Oh, there it is again, lifting and dropping. 

As we were coming to the end of our practice, one friend mentioned a Taiji (Tai Chi) concept of nine points of the feet, feeling contact and rootedness through these nine points. We had to investigate. 

And sorry Mary, yup, I've tweaked the foot contact concept slightly. I'm a rebel. No news there, right?

During Dropping the Post we lift onto the balls of our feet, hold for a few seconds, and then drop on to our heels. I feel the contact and stability created as we make contact with the heel (one), the side of the foot (two), the balls of the big and little toes (three and four), and the five toes (five through nine). Try it. 

So there you have our practices for Spring. 

Enjoy

I wish for you good health, happiness, and new Spring growth

Brian

DEEPENING YOUR EXPERIENCE WITH THE WU SHEN

 

As I've studied the Wu Shen over the years, I've stumbled on many books and videos. I believe this is a life-long journey. The more I learn, the more I think "I'm just scratching surface." 

Allow yourself to ask, stop, consider your question and look up a satisfying answer. Then, give yourself time to reflect and integrate. 

BOOKS

This was the first book I stumbled upon containing invaluable information, and it's an pleasant read. The descriptions of each of the Wu Shen are almost poetic. 

Dechar, Lorie Eve. Five Spirits: Alchemical Acupuncture for Psychological and Spiritual Healing, Lantern Publishing and Media, 2021

Again, a pleasant read. The Wu Shen are described by function: Physical, Energetic, and Spiritual. 

Exercises to cultivate each of the Spirits are offered. These include movement, breathing, and reflection. 

Nosco, Stephanie, Follow your Tao: A Simple Guide to Banking Your Energy for Inner Harmony. Headline Publishing Group, 2024

Another book by Lorie Eve Dechar along with Benjamin Fox. The elements are explored regarding their place in Inner Alchemy work. Knowing the association of the elements with the Wu Shen brings it all together. 

Mention is made of Kunlun Mountain and Xi Wang Mu, Queen Mother of the Western Paradise. 

The role of archetypes are explored, referencing Carl Jung. And healing modalities including acupoints and essential oils are discussed. 

Dechar, Lori Eve and Fox, Benjamin. The Alchemy of Inner Work: A Guide for Turning Illness & Suffering into True Health & Well Being, Weiser Books, 2021. 

While this book addresses Chinese Medicine along with Yoga, the Wu Shen are explored as they accompany the elements and the seasons. 

Raye's approach is holistic, including diet, movement, breath-work and meditation. 

Raye, Jennifer. Wisdom of the Earth, Wisdom of the Body: a Seasonal Guide to Chinese Medicine and Yoga for Balance and Vitality, Shamble Publications, Inc. 2025

Very much a clinical text book, I was able to glean information about the elements and the Wu Shen. 

Each of the Spirits are mentioned throughout the book as the psyche is explored. 

I use this as a reference book. It's not a light read. 

Maciocia, Giovanni. The Psyche in Chinese Medicine: Treat ment of Emotional and Mental Disharmonies with Acupuncture and Chinese Herbs. Churchill Livingston Elsevier, 2009. 

There are also numerous videos available. Some are very basic, some dive deep, quenching my appetite to learn. 

Dr. Richard Lai is an acupuncturist. Watching his videos I get the impression that he's teaching as a seeker, a learner. I appreciate that. 

Lorie Eve Dechar has a number of videos available on YouTube. 

I hope I've planted some seeds that may grow and blossom into a deeper understanding of your Self as you navigate the world of the Five Spirits.

May you be happy, healthy and always curious,

Brian

IMAGINING DRAGONS

Heaven's blessing: the creative power awakens a dragon. What had been hidden is now ascending... You will become the dragon that emerges from the depths, visible and rising... You face a moment of choice: the temporal or the spiritual...

I Ching, Hexagram 1: Qian. Creative Power

Translated and annotated by Benebell Wen

Imagine dragons. Go ahead. Close your eyes and imagine. 

Is the dragon swimming? 

Is it flying? 

What colors do you see? 

Is it threatening or playful? 

How is it moving? 

Dragon mythology has roots in both the East and the West. Let's explore the Eastern mythology. 

The Chinese dragon is beautiful, wise and friendly. According to Chinese legend, the dragon has deer antlers, a camel's head, the eyes of a hare, the neck of a serpent, a crocodile belly, eagle claws, tiger paws and buffalo ears. 

The dragon brings rain, good luck and prosperity. That is why even today, after thousands of years of passing down myths and traditions, the Dragon is still incorporated into everyday life, and celebrations.

The dragon is a pervasive, powerful symbol in Taoist philosophy, representing potent Yang energy, cosmic power, transformation, spiritual mastery, and the flow of Qi, often seen in practices like Qigong and alchemy.

• Yang Energy & Spirit: Dragons embody the masculine, heavenly, and spiritual Yang principle, contrasting with the feminine Yin tiger, often representing the spine and vital energy (Qi).

• Transformation & Power: They symbolize immense power, good fortune, and the ability to navigate change, representing the cosmic forces of creation and destruction.

• Spiritual Guidance: Dragons act as guardians of wisdom, helping seekers achieve spiritual awakening and mastery, aligning with universal truths.

• Connection to the Tao: The dragon's mastery of the elements (wind, water) and its ability to soar represent the boundless, untamable nature of the Tao itself.

There are various forms of Dragon Qigong including Flying Dragon, Fire Dragon, and probably the most practiced form, Swimming Dragon. 

Dragon forms involve twisting, coiling and spiraling the spine with a clear intention. We are awakening the sleeping dragon which resides at the base of the spine, at the sacrum. As it awakens it travels up the spine to the Bai Hui, the crown. In yoga this is known as raising the Kundalini. The word Kundalini means coil. 

Enjoy a video by Konstantin Rekk. 

Swimming Dragon is a Water Form of Qigong. In part because yes, the dragon is swimming but also because we are drawing Qi from the Lower Dan Tian or lower abdomen. In Traditional Chinese Medicine this is the water center of the body. By drawing up the cool water we are regulating the fire from the heart, regulating our QI. 

Below are both flying and swimming forms inspired by Mimi Kuo Deemer. 

As I told a new Qigong in a Park member today when he asked for tips for success, 

I have one: HAVE FUN! 

The Qi of Heaven is full of vigor, powerful in action, and heals what is ailing. Harnessing the Qi of Heaven, the sage strives to be strong and capable, and never ceases in that striving. Know what is weak within you and strengthen it. 

I Ching: Hexagram 1, Qian. Creative Power

As translated and annotated by Benebell Wen

“Follow your bliss and the universe will open doors for you where there were only walls.”
― Joseph Campbell

Be well, be happy, and follow your bliss. 

Brian

FAQ about the FIVE SPIRITS

GIVE ME THE "BIG PICTURE" PLEASE

Five Spirits, five elements, five seasons, five yin organs, five colors, five emotions... 

In Mandarin Chinese "Five Spirits" translates as "Wu Shen." 

The Five Spirits represent different aspects of the human psyche. Each spirit is associated with an organ system and a specific role in the conscious and subconscious mind.

If you're familiar with the emotions associated with each of the five elements, you've basically met the Wu Shen. Or, you've seen them at a party. 

The mind, body, and spirit are an interconnected network. The Wu Shen weave this network together, creating a holistic vision of the psyche. While the Wu Shen are anchored to Yin organs of the body, they move freely within two realms: the ethereal and the corporeal. 

Movement catches and then holds my interest. Movement is what drew me to Qigong and to the Wu Shen. Yes, I was that kid, I couldn't keep still, I was always moving. Was? 

INTRODUCE ME TO THE FIVE SPIRITS

• Shen (Mind/Spirit): Fire element. Associated with the Heart; governs consciousness, the mind, and spirit. 

• Hun (Ethereal Soul): Wood element. Associated with the Liver; governs dreams, creativity, and planning for the future.

• Yi (Thought/Intellect): Earth element. Associated with the Spleen; governs thinking, memory, and intellectual processing.

• Po (Corporeal Soul): Metal element. Associated with the Lungs; governs our physical connection to the world, sense of self, and grounding.

• Zhi (Willpower/Wisdom): Water element. Associated with the Kidneys; governs willpower, life force, and instinct. 

I've introduced the Spirits in keeping with a practice I've created called "Descending Kunlun Mountain." The graphic below introduces the Spirits as we descend from the ethereal to the corporeal or material realms of the psyche. 

The image here places the Spirits near their corresponding Yin organ. 

Po = Lungs

Shen = Heart

Hun = Liver

Yi = Earth 

Zhi = Kidneys

WHAT ARE THE ORIGINS OF THE FIVE SPIRITS?

The concept of the Five Spirits in Traditional Chinese Medicine (TCM) was born in ancient Taoist psycho-spiritual-alchemical practices. 

Theories suggest roots in ancient Siberian shamanic traditions, later blending into Taoist thought. The practice of "awakening the spirits" is compared to "calling in the spirits" in a shamanic ritual.

WHAT DREW ME TO THE FIVE SPIRITS?

Short answer: body centered psychotherapy. 

I wrote an article called DESCENDING INTO AWARENESS describing my experience with Hakomi Therapy. 

When I first stumbled upon a book Five Spirits: Alchemical Acupuncture for Psychological and Spiritual Healing by Lorie Eve Dechar I was intrigued. For one year, I studied each Spirit individually, trying to make sense of something I knew would offer more color to my jigsaw puzzle called life. My library grew, I was obsessed. At times I thought, this is too much, how can I make sense of it all. The puzzle pieces began to fall into place and I realized, "it's actually not that complicated." 

While I don't anthropomorphize the Spirits, animating the elements with Spirit essences makes them much more accessible. You see, I think like a dog, I think in pictures rather than words. Seeing essences allows me to integrate the Spirits into my daily life.  

That's the easy stuff, let's get dirty. 

"SHEN" IS "SPIRIT." HOW DID WE END UP WITH FIVE SPIRITS? 

Chinese Medicine considers Shen to be one of the three treasures that constitute life: 

• Jing, the essence 
• Qi, the life force 
• and Shen, the Spirit 

The Spirit, the Shen, is the most observable. We can see Spirit in people's eyes, in their posture, the way they move... The Shen, the Spirit is illumination, white light. 

The Spirit reflects emotions. The home of your psyche is the heart/mind. The heart, not the brain, is the home of Shen. The brain is a tool for the mind. 

To distinguish the various "colors" of the psyche or the Shen, we explore the Five Spirits. Remember, white light is created by the various colors of the rainbow. These colors are the Spirits. 

SPIRITS AND SOULS, WHAT'S WITH THAT? 

The Hun and the Po are Souls, although each contain three (Hun) and seven (Po) Spirits. The Chinese character for these two Souls includes a character, Gui, "ghost." 

Oh oh.

Gui = ghost = independent existence, beyond our consciousness. Not controlled by the mind.

Let's use familiar terms: subconscious and conscious.

The subconscious relates to both Hun and Po. Hun governs dreams and the ethereal mind. Po manages physical sensations and primal drives. When in harmony the Hun and Po represent the interplay between the ethereal and the corporeal.

The subconscious soul is Yin, being substantial (somewhat tangible or humanly).

The conscious mind interacts with the Shen, Yi, and Zhi. Spirit is classified as Yang: insubstantial, intangible, heavenly.

The soul is eternal and can never be damaged or broken.

The spirit can be crushed, lost, torn, stolen or affected by life's circumstances.

It's tricky.


SPIRITS, ARE THEY GHOSTS? 

I have introduced the Five Spirits to students. More than once the question has arisen: "wait, spirits, are they ghosts? I'm afraid of ghosts, they're evil." 

And yes, I did refer above to "Gui," ghosts.

When we die, the Hun leaves the body and ascends to the heavens. Unfinished business? Yes, the Hun may take the form of a ghost and hang out in the earthly realm.

When we die, the Po remains with the corpse and decomposes into the earth. And yes, there are those who believe that if the body is not properly handled, or the spirits are unable to pass on due to a violent death, unfinished business, or an improper burial, the ghosts may return to earth.

The Shen merges with the universal Tao (the cosmic life force) or joins the ancestral realm, becoming part of the flow of existence. The individual "self" does not remain.

The Yi simply dissolves as its function in the body ends.

The Zhi returns to its source, water.

THE FIVE SPIRITS FOR CANCER PATIENTS

First off, everybody has a different experience with cancer. I was diagnosed with a form of Leukemia in 2022 and then another more aggressive cancer, Merkel Cell Carcinoma in February of 2025. I've described my journey so far, and also what I've learned so far from friends with cancer in another article Qigong for Cancer Patients

A cancer diagnoses brings up many emotions. 

Life is unfair

I'm a victim of this horrible disease

I want to hide

Life can seem colorless

The HUN and the SHEN may become withdrawn. 

When a person is in distress, the Hun will flee causing lack of concentration, procrastination and boredom. The Shen, rather than taking flight in the stars, may hide in the safe harbor of the heart. 

Unless, you're me. 

When I began treatments, I divorced myself from my body. My body no longer belonged to me, it belonged to cancer. But, friends and doctors were in awe because I was smiling. I had found refuge in my dreams and in the ethereal realms of the stars, the moon, the clouds, and in my hammock under the tree in our backyard. While that seems like a lovely place to be, I lacked harmony and paid the price. 

THE FIVE SPIRITS AND RECOVERY

Just as with cancer patients, every story is different regarding substance abuse recovery. When I decided to "go sober" over a year ago, it was easy. A good friend helped by asking me "why do you want to be sober?" rather than "why do you want to quit drinking." I gave up alcohol, told my friends I'm no longer drinking, and a more healthful way of life began. 

But, some people have chosen recovery because they've lost their job, their marriage is failing, they've lost their driver's license, they've spent time in prison. Giving up their substance(s) has become a matter of life or death. 

Recovery isn’t just about not drinking or using— it’s about reconnecting with the body, the nervous system, and our psyche. These have been under strain for a long time.

Leading Qigong practices with people in recovery I see the initial expressions of fear, lack of control, giving up, feeling defeated, lacking hope. 

I begin with connecting with the breath. 

Mindful breath work accompanied by movements encourages looking inward with a gentle focus. Of course, harmonizing the ethereal and material encourages the practitioner to feel supported and expansive.

Back to that initial question: why do I want to be sober? I want to support my health and live with integrity.



I wish the same for you.

Brian