When you begin to study Human Biology, one of the first concepts you will be exposed to is Homeostasis. What is Homeostasis? The word “homeo” is Neo-Latin from Greek, meaning “similar” and “stasis,” meaning “standing still.” Together, it implies “staying the same.” This is the basis in which our living body creates a stable environment conducive for maintaining optimal life function.

Many things we experience every second of every day in our lives as living beings, we take for granted because our bodies do it automatically, without our knowledge or consciousness. Homeostasis is one of these. Suppose you were in the Krasnoyarsk, Siberia, Russia at this time of year (which at this current moment of my writing is at -23 degrees Celsius), you go outside without a coat or gloves or shoes. The first thing your body would begin doing, is to thermoregulate; neurons in the hypothalamic region of the brain begin to sense and react to change in core temperature, the thermoreceptor cells at the skin will send signals to create piloerection (goose bumps on the skin), skeletal muscles begin to contract triggering the shivering reflex, thus creating motion in the body to generate heat, blood vessels begin constriction and metabolic reaction increases internally. These all occur in order to maintain the 36.5 to 37-degrees Celsius body temperature that human bodies need, in order to have optimal functioning of the body’s system. If you were to continue to remain in this state without any means to warm-up your body for a longer period of time, your body would begin progressing towards hypothermia; the overcooling of the body to the point where it cannot maintain normal life function and possible breakdown or even necrosis of tissue or death.

On the contrary, if you were to go to the Death Valley, California in the middle of summer, where the hottest temperature was ever recorded on any place of the Earth at 52.7-degrees Celsius, and stand in the middle of the sand and rocks of the desert, your body would go through the reverse process of thermoregulation. The neurons in the hypothalamus would sense a rise to core temperature, the thermoreceptors in the skin would sense the heat, triggering the pores of your skin to open to release heat, excrete sweat from the sweat glands cooling the surface of the skin, blood vessels would dilate causing reddening of the skin. This would decrease the core temperature, closer to 37-degrees Celsius. Once again, if we could not find shade or replenish the fluids used, then the body would progress on to hyperthermia; the overheating of the body and dehydration to the point where the system would shut down. This very intelligent system of thermoregulation built into our bodies is not the only Homeostatic function that we possess: the blood pH levels, the blood glucose levels, to name a few are also part of the process of Homeostasis.

What is the basic principle of Homeostasis? It is about balance, sometimes described as a “dynamic equilibrium.” There is a middle point that an organism strives for; an ideal point where all things function at its optimum. This idea of the body’s self-regulatory system was explored by Claude Bernard, a French physiologist in 1849. But the term Homeostasis was only coined up in 1926 by an American neurologist-physiologist Walter Bradford Cannon, just about a hundred years ago.

To describe Homeostasis as “a point” is to do it an injustice, as it would imply non-moving, which it is not. It is a process, a motion, a dynamic-ever-changing dance in the body. The Chinese obviously didn’t call it Homeostasis when they developed their ideas almost 3000 years ago, they called it Yin-Yang. It wasn’t just used to describe the human body’s capacity to self-regulate but also a perspective of the Earth, of the Universe and of how living beings, such as human beings, live in a microcosm of a greater macrocosm. Whatever happens here on our Earth affects that which is within us, as well as what is beyond us. Our bodies seek balance within itself, within the Earth and within the universe. So often though we are unaware of it. As an example, I ask patients, who are experiencing some sort of symptom that brings them in for treatment, if this is affected by weather. Many a time, I hear an affirmative answer: “Yes, the weather does affect it.” But often times, comes the next sentences: “But how can that be?” My answer is: “How can it not be? Do we live on the Earth or do we live in a laboratory, where conditions have been manipulated to become a vacuum, controlled solely by the lab technician?” We do not live in an individualized, climate-controlled bubble; we live in a big, living multi-organism, multi-elemental, rich environment that many of us cannot even fathom. So complex yet so effortless and simple on our part, until something goes off-balance.

When we look through the lenses of Yin-Yang to see our bodies, we realize that when something is taken out, something of similar magnitude has to be put back in, in order that the balance be regained. Try wearing 2 shoes of different heights, a flat-soled shoe on one foot and a high-heeled shoe on the other. Walk 10 steps in these and feel how uncomfortable you feel. Walk 10 days with them and the body would have gone through quite a few aches and pains before beginning to adapt. We would start to see the changes to the structure of the body, depending on how much the height difference is in the soles. Already we see some form of balance adaptation happening in the body, in response to a change in conditions. Take these shoes off and you feel the “rightness” of balance returning to the body. This balance is already built into our systems, we just have to take a moment to check-in to find it. Now realize that even if we are unconscious of the imbalance that is occurring, our bodies do it for us anyway and when it can’t it warns us with its alarm system - pain

What a wonderful creation our bodies are. Rene Descartes stated, “Cogito ergo sum – I think, therefore I am.” I believe it’s even simpler and more profound, “I AM.”
 
 

Image by kati on pixabay

​​One of the most profound philosophies that the ancient Chinese gave us is the theory of Yīn-Yáng. It has permeated popular culture so deeply, that it is even an emoji on our digital device, yet many do not really understand it. We see this symbol and we think Yīn-Yáng but the actual name of this symbol is the Tai Ji symbol. It is not wrong to describe it as Yīn-Yáng, as it does represent these. However, most people do not really interpret Yīn-Yáng correctly.
 
There is often a reference to Yīn-Yáng as being a dualistic theory. I find this incorrect, as most times dualism refers to two things that are opposed to each other - "either-or," "black or white," "dark or light," "female or male," "good or bad." This is not what Yīn-Yáng refers to. The symbol is very clearly pictured with a white, fish-like form with a black eye and a black fish with a white eye. Black and white are bound together; there is neither one that it completely black nor completely white at any point in time. There are no absolutes. The Tai Ji symbol is actually a symbol in motion. 
 
If we were to begin to look at the white fish from its tail and move clockwise, this could represent the growing of the Yáng; like the beginning of day. But at the tail of the white fish is the head of the black fish, the largest part of the fish's body. If we were to look at this as the transformation of night to day, this point of white tail and black head would be midnight. When the maximum of Yīn occurs - midnight, the smallest of Yáng has already begun its ascent; as such, the seed of daylight has already begun its germination. What we experience as sunrise would be represented halfway up the white fish body and noon would be at the head of the white fish. There once again, even though we experience the highest of the light, the seed of Yīn, the tail of the black fish, has already begun to manifest. This is definitely NOT dualism. This is equilibrium in motion - life transforming to death, death transforming to life, neither is absolute. Crazy isn't it? A symbol so simple as this can manifest such profound thought.
 
The Chinese philosophers of the Yīn-Yáng School, which arose during the Warring States period (476-221 BCE), most especially Zou Yan, is credited with developing Yīn-Yáng theory and the theory of the Five-Elements. They were also called the Naturalist School, where the focus was to understand the laws of Nature in order to harmonize one's self to it, rather than to control it. Over two thousand years later, we are still trying to grasp these ideas, as some of us continue to misunderstand and sometimes manipulate these theories to suit our needs for domination over Nature. But as we know that midnight will transform to dawn, these too will have to transform. The Extreme Yin of midnight holds the seed of Yang that will transform darkness into light.
 




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Diagram by Elaine   

​If you go to the mountains or in a city in Switzerland and walk into a café with a bakery, you may get a warm drink and, order a zvieri, a snack like Apfelstrudel with cream or vanilla sauce. Or you may take home something from a mountain bakery, like a Birnenbrot, perhaps a Zimtschneken from a regular city bakery, or make Swiss traditional Christmas cookies like Zimtstern, never giving it a second thought. We may associate these with Switzerland but never really realized that one key ingredient which has become traditional food, does not have its roots here but in faraway places. I am referring to Cinnamon. It sits in the spice cupboard of most households in Switzerland and probably Europe but we don't give a second thought about where it comes from, what it actually is or what it does to our bodies. Europeans went in search of spices in the 15th century, which were previously lacking or expensive if they actually managed to get them. This led to colonization of lands, so that the supply of spices became commonplace, as it is today.
 
Cinnamomum has 2 varieties: Cinnamomum verum and Cinnamomum cassia. C. verum means "true cinnamon," which comes from Sri Lanka and is more expensive, as it is rarer. C. cassia or just Cassia is originally from China and has multiple varieties that is now grown in Indonesia, Vietnam and many other South-East Asian countries. Most of the Cinnamon that we get in our stores is actually Cassia, which has a stronger, pungent scent than true Cinnamon and is obviously cheaper, as more countries grow and produce it. If you look at the picture above, you will the see the 2 quills with many thin layers on the right, packed together to create 2 thick quills. This is Cinnamomum verum, true Cinnamon from Sri Lanka. The other 3, which are one thick bark curled to form the quill, are Cinnamomum cassia. In Malaysia, which also grows Cassia, we call Cinnamon Kayu Manis - Sweet Wood. It is often used in curries but seldom in sweet foods.
 
In Chinese Medicine, we use Cassia regularly. In fact, it has many classical formulae In the Chinese Materia Medica with Cassia as a base. In the Shang Han Lun (Treatise on Cold Disease) written in ca. 200 CE by Zhang Zhong Jing, Cassia-based formulae are some of the most important formulae to treat cold conditions. We have 2 forms of Cassia that we use: Guì Zhī, Saigon Cassia Twig and Roù Guì, Saigon Cassia Inner Bark. Both have spicy and sweet flavors, but their temperature differs; the twig is warm and the bark is hot. It makes sense that the younger twigs would be less hot than the inner bark of an older tree. Their organs and functions slightly differ too. Guì Zhī enters the organs of the Heart, Lung and Bladder, while Roù Guì enters the Heart, Kidney, Liver and Spleen. Both will warm and enter the Heart, as such a very important herb in treatment of issues that affect the chest, like chest colds, palpitations or even circulation issues. They can also be used for edema, or swellings in the body, which is often an issue of the lack of circulation of Yang in the body. If you are experiencing any of these themes, talk to your practitioner about using Herbal Medicine.
 
There is a school of thought in Chinese Herbal Medicine called the Fire School. The basic precept of this school of thought is that humans come into the world with a strong Yang capacity, i.e. the capacity to self-heal. As we get older and/ or drain our Life Essence, this capacity to self-heal diminishes. One of the herbs that this school of thought favors in its treatments is Cinnamon, as it is seen as an herb that will replenish the Yang in the body.
 
Cinnamon is one of those underrated herb. We use it in so many dishes and desserts yet we barely give it our attention as a medicine. But we also know that as a spice, if we put too much of it in a dish, it can be unpleasant and even nauseate. As stated in previous blogposts - Food is Medicine. Use Cinnamon sparingly in a dish but use it regularly. Drink the Indian Chai Masala regularly on cold days; it contains Cinnamon and Ginger, as well as other herbs that warm the body. Put a dash of powdered Cinnamon in your oatmeal, or in your apple compote. It brings a little zing into an otherwise plain food, in terms of flavor, but supplements warmth that we are lacking at this present moment in winter.  
 
 
 
 
Image Cinnamon by Elaine

The scene is set. Two Tai Ji Quan players are about to engage in a fight. They stand facing each other, neither begins, neither moves. They wait for the other to begin the attack. They are standing still, yet nothing is static. Qi is flowing, they are both sensing the subtle changes of the other and the environment. Through sensing, comes awareness. A Tai Ji Quan player will have an edge over the other, if her/his ability to sense is more acute. The moment one begins an attack, s/he has begun a forward, outward motion of energy, transmitting her/his information of her/his energetic distribution to the opponent, who will then utilize this energy to a counterattack. As such, no Tai Ji Quan player would make the first move, unless s/he is sure that her/his Qi is stronger than the other. Check out this clip from the movie "Hero," from many years back. It is not of Tai Ji Quan but demonstrates what I am trying to describe very well.   
 
Tài Jí Qúan太極拳, sometimes written as Tai Chi Chuan (Wade-Giles romanization), translates as "Supreme Ultimate Fist." As you may have read in a previous post, Tai Ji Quan is a martial art with Chinese roots. It is estimated that 300 million people from at least 57 different countries practice Tai Ji Quan, making it one of the most practiced martial arts in the world. However, many have no idea that it a martial art, even those who practice it, as it has been transformed into a method of maintaining health or a form of dance. And why should it not be so? If something has the ability to adapt better in a changing environment over a period of time, then this adaptation will ensure its survival. This is something that has helped Tai Ji Quan to persist and thrive in the world, as people of all ages, children, adult and elderly practice this art with different emphasis and intentions set by its practitioner. Maybe it is even this skill to adapt to change, which is in itself a flexibility in being, that the Tai Ji Quan practitioner acquires through the practice of this art. One image my Tai Ji Quan teacher, Donald Rubbo, used to present was of bamboo. He described how bamboo is flexible and bends with the wind without breaking, as compared to rigid trees that may be strong but break due to the lack of flexibility under the strain of strong winds.  
 
Tai Ji Quan is considered an internal martial art, meaning that the energetic work is done inside the body, versus an external focus where emphasis is placed on external strength. It is based on Daoist philosophy and the principles of Yīn-Yáng, which many of us know as the diagram with the black and white 'fish;' white fish with black eye and black fish with white eye. Master Huang, master of Tai Ji Quan, calligraphy and dance, describes the philosophy of Tai Ji and Yin-Yang very well through movement as well as intellectually. One of the Daoist ideas that is key to Tai Ji Quan and Chinese Medicine is the principle that we, all living beings living in this world, are connections between Heaven and Earth; the sacred trinity. If we learn to be and stay connected constantly to this Heaven-Earth power, we are always filled with Qi; thus, we are able to conserve our own personal Qi and Jing (life Essence) to maintain life in our bodies. A manifestation of Yin-Yang is in the form of the elements Fire and Water: 
 
"Fire rises and water flows down. Water can put fire out when placed on top. This is reversing. It is a natural law that never changes. However, when the water flows down and you put your pot under it to stop it from reaching its extreme limit, the result is the boiling of water. This is called Yin-Yang reversal theory that allows one to make use of the natural laws. The T'ai Chi boxing system is based on this reversal theory, which is used in every aspect of the skill." (Kuo, Guttman, 1994, p.1)
 
Tai Ji Quan applies these philosophical principles into movement and through practicing these movements regularly, we begin to embody these principles in living our daily lives.
 
Going back to that first scene in which I described the two players; my teacher used to emphasize to us to 'play' Tai Ji Quan when we got too serious thinking and trying to make the correct form or application. We learned to move slowly but also quickly, when it was needed. In moving slow, one becomes aware of the subtle changes in weight distribution on the different aspects of the feet; thus aiding in balance training. Also, the awareness of the space around oneself, the elements in the environment and that a gentle flick of the finger, when one is connected to her/his Dān Tían, can move boulders. One aspect of Tai Ji Quan is form training, Tào Lù, where one performs the empty-hand or weapon form without contact, and if so it is choreographed. This is how many people practice Tai Ji Quan, especially if it is for health and it works on the basic form. Tùi Shǒu is Pushing Hands; this is the application of the form with contact to another practitioner but only to push the hand to uproot her/his stance, not to strike, punch or hurt. Another two aspects are the Nèi Gōng and Qī Gōng, which translate as "internal work" and "Qi work" respectively. These refer to breathing techniques, meditation, awareness training, meridian stretching as well as stillness practice. For me these are the most important aspects of the practice because they work on the unseen, deeper connections of the individual to Heaven-Earth and the clarity of mind to dis/engage in a confrontation. With stillness in body, the mind learns to become still but the Qi flows relentlessly.
 
 
 
Reference
Kuo Lien-Ying/ translated by Guttmann (1994): The T'ai Chi Boxing Chronicle. Berkeley, CA, USA: North Atlantic Books 
 
 
 
 
Image by Ron on Pixabay

​I never really thought about when my journey to becoming a healer began until a few years ago. As a child, my mom would get us kids to give her leg massages in the evening, after a long day standing. I guess, it was her way of keeping in Touch and connection to us, as we in my Asian family didn't continue getting hugs when we reached school-age. Often during these moments of Touch, we would share about my day in school or stories from my mom about her childhood. I can now see that the seed of becoming a healer was being planted then when I was about 7 years old; that I would one day choose the path of Touch as my livelihood. Of course, like in gardening, one can plant many seeds but only some will come to fruition, with the right amount of nourishment and environment conducive to growth for that particular seed. As I began studying Chinese Medicine over 20 years ago, I became aware how Touch came very naturally to my hands. What I had felt in my hands and my being as a younger person, became illuminated through the view of Chinese Medicine, Acupuncture, Qi Gong and Tui Na hand techniques.
 
Many methods of massage exist all over the world, as I stated in my last blogpost. I imagine that different traditions imparted this knowledge very differently: orally, by physical demonstration and/or by writing and drawing. As historians look for clues as to the when massage began to exist in human societies, they are finding images from Egypt and writings in Mesopotamia around 2000 BCE, writings around 700 BCE in China and Greece and 500 BCE India and Thailand. These culture where we have found physical evidence of massage or the laying-of-hands, are cultures that recorded information in the form of writing and drawing early on, as such we have evidence of massage's existence. However, I am confident that humans already knew of massage and healing with hands much earlier on than the physical evidence shows. We, in the Chinese tradition, are lucky to have written records passed down to us in an unbroken line till this day.   
 
A few posts back, I began introducing Acupuncture Points, which I would like to continue doing. There are 303 Acu-Points on the Regular Organ Meridians; this is not including Acu-Points on the Extraordinary Meridians of the Ren and Du Mai, or the Extra-Points such as the Hua-Tuo-Jia-Ji Points. If we add these together, there would be 390 Acu-Points. Yet there would still be even more Extra Acu-Points that don't lie on a particular channel but are used symptomatically. But let us just say that there are 390 Acu-Points on the body and of these, there are 90 that lie on the back, on and along the spine, as well as the shoulders blades. This accounts for almost a quarter of the Acu-Points on the whole body. This is not a coincidence. The back of the body is what we in Chinese Medicine describe as the Yang aspect of the body. The longest Yang channel, the Urinary Bladder with 67 Acu-Points, has  most of its Acu-Points on the posterior body. Many of these Acu-Points have direct connections to internal organs, as such can directly influence the state of these organs. For instance, BL-15 心俞 Xīn Shū, translated as Heart Transporter, treats issues with the Heart organ such as heart and chest pain, palpitations and arrhythmia. Interestingly when we look at how Western anatomy locates the Heart organ, at the level of the 5th and the 6th rib on the left side of the body, it correlates with the Chinese Medical location of BL-15, at the level below the 5th vertebra. For Chinese Medicine, the Heart also houses the Mind; when we say mind, we refer to the Spirit and the emotions. Some of the other indications for this Acu-Point are also poor memory, anxiety, disorientation, mania-depression and insomnia. As one can observe, this is an important point. Now imagine 88 other Acu-Points like this on the back, connecting to almost all the main internal organs like the Lung, Liver and Kidneys. Then, we realize that the back is a very crucial aspect of the body. In treating these points on the back externally, we can affect the body internally.
 

​Acu-Points can be utilized with different methods in Chinese Medicine. An Acu-Point like BL-15 can be stimulated by metal in the form of Acupuncture needles, by plant and flame with Moxibustion, by external vacuum pressure with glass Cupping, friction with a ceramic spoon with Gua Sha and by hand with Tuī Ná-Àn Mó. My view is that the most versatile and most needed of all methods in our times is the touch of the hand. It is the most basic of all methods, that if a practitioner did not have the ability to touch with the hand, in my opinion, the other methods would be less effective. It is for me like my mom used to say, when we grumbled about not having cutlery to eat with when we were out and about, "Hands were made before spoons." If the skill of the hand is not present, then any tool that is held in the hand would not be able to compensate for the lack of skill. Tuī means to push, Ná is to grasp, Àn is to press and Mó is to rub in circular motion. So, the name for the Chinese system of massage is after 4 techniques that are used in treatment. There are obviously many more hand techniques in the massage. Tuī Ná-Àn Mó can be very vigorous and forceful, resembling chiropractic manipulation; which would make it more a Yang style Tui Na. But it can also be gentle, subtle and mild, sometimes no more than just laying-of-hands on a body area or finger pressure on some Acu-Point; which would be a Yin Style Tui Na. This depends on the practitioner and the needs of the patient. Whether Yin or Yang, the goal of the treatment is to affect the body-mind as a whole in a beneficial way.
 
Very often I have found in my practice of Tui Na that I tend to massage the back, stimulating the Acu-Points, like BL-15 to affect the whole body and their internal organs. In the process of doing that the muscle and fasciae tension from daily life can be released as well as other acute issues like pain resolved, allowing free flow of Qi and Blood through the body. Tui Na doesn't just provide symptomatic relief but deep release of blockages as well as strengthening of the whole body. Like in Acupuncture with needles, each Acu-Point can be stimulated with the hand. What has come to my awareness is that new scientific research is showing why we need or desire our backs to be massaged. Professor Francis McGlone, a neuroscientist, has been researching how a nerve fiber called C-tactile afferent, which responds to gentle touch that activates the area of the brain for positive feelings, is abound on our backs compared to any other area of the body. He hypothesizes that having more C-tactile afferent fibers on our backs has to do with our evolutionary need for social-bonding, as we can't really reach our own backs in order to massage it, but someone else can. Thus, strengthens our social bonds to each other. Professor McGlone's findings fascinates me, as it explains to me what the tradition of medicine I chose to practice is doing from another perspective. The ancient Chinese saw Acu-Points on the back and the current Western science sees C-tactile afferent. Whatever it is, we, as individual human beings, feel it and sense how it affects our lives. In Touch, we bond. Through bonding, we create relationships. In relationships, we find connection. Thus, enabling healing.  
 




Image Tui Na by Okapi     
Image Back Acu-Points by Elaine

The Chinese character for Centre or Middle is, 中 Zhōng in Mandarin. I recently looked up a Wiktionary etymology of this character and it describes 2 versions of this pictogram: one being a target, the rectangle box being shot through by an arrow, the second, derived possibly from a more ancient character as in the image above, being a flagpole with a drum being beaten by the wind, placed in the centre of a field to gather people together and to detect the direction of the wind. The meaning of this character, Zhōng, is either "middle" or "centre" or "to hit the centre" or "to attain."  

It is quite unknown to many that the name for the country China is not what Chinese people call their own country. They call their country Zhōng Guó,中國, meaning "Middle State" or "Middle Country." The modern mainland Chinese call their country Zhōng Huá Rén Mín Gòng Hé Guó, People's Republic of China. "China" was a name given to them by the Persians, or possibly ancient Indians and then adopted by the Europeans. There are many reasons that led to the people of China calling their country Zhōng Guó, which archaeological sources date back to the period known as the Warring States Period, ca. 471 to 221 BCE. But what has then occurred is that the medicine that we called Chinese Medicine, which is called in Mandarin Zhōng Yī,中醫, directly translates as "Middle Medicine." 

It only recently occurred to me that a "Medicine of the Middle" is about finding the Centre, which for me also refers to finding balance. This is true of Chinese Medicine, there is a focus in finding balance within the individual; the individual within her/his social-emotional, physical and spiritual environment. The concepts of Yin-Yang and the Five Phases/Elements, which are the basis of Chinese Medicine, are about balance. Over 10 years ago, I was in a course for Shonishin, Japanese Children's Acupuncture, with Dr. Thomas Wernicke. He got us to lay like babies, in order that we understand the perspective of the world that babies have. One of the important growth milestones for a baby is rolling, either from belly to back or reverse, which typically occurs between the 4th and 6th month in a healthy child. Before a baby can perform this, it must first find its midline, that means hands and feet, right and left must be able to connect with each other. Once they can perform this on a regular basis, the body will be able to tip sideways, and they begin their movement journey towards being upright. This was an illuminating moment for me. I became more aware of my own Centre as well as how important it is to be Centred in order to be alive and thriving. 
  
It has been a few years now since I began practicing Yoga. What has drawn me to practice it regularly in recent years has been the connection I sense with myself internally and externally as well as, what I perceive as a playfulness with my own body(-mind). After spending my early years of life till my 20s dancing on my feet and the next few decades practicing rooting through my feet-legs through Tai Ji Quan/Qi Gong, I find being upside-down on my head, arm and hands just fabulously exciting. My most recent goal is the Handstand; the description of Handstand is very deceiving as it not just about trying to stand on the hands. Through this process, I am evolving a new awareness of balance and my Centre, not just in the literal sense but also in my life. I am finding that balance is not a static place/event; it is a constant fluctuation between stillness and movement. Some days I achieve balance on my hands for 3 seconds and another for just a milli-second. I receive minute information from different body parts like the base of my hand or my phalanges (the bones of my fingers) on where my balance is. I find that I am in constant "conversation" with my body and its different parts. It brings me into the here-and-now, because if for one split second of handstanding I lose my focus, I may fall painfully on my head. I accept all these gratefully as I know deep inside me, a cauldron of deep knowing is in the brewing.
 
As we just passed the Autumn Equinox (time of equal day and night) last week, I had the feeling that balance is being called for. We can all definitely find a little more balance in our lives and what better way than to become aware of our Centres. Take a moment of quietness and stillness in either standing, sitting or lying. Become aware of your body in space. Then, ask yourself, "Where is my Centre?" and just listen to your body answering.
 
 
 
Image Headstand by Aron H.
Image Zhōng Bronz Inscription and Silk Script from Wiktionary
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