July 14, 2026
Recently I had the privilege of observing an outstanding private lesson on Zhan Zhuang (站桩), or Standing Meditation(aka Standing Post or Standing Pose), taught by Master Wang Haijun. With the permission of both Master Wang and his student, Bob, I am delighted to share this straightforward yet profound teaching. I am deeply grateful for Master Wang’s generosity in allowing me to pass along his instruction.
Born in Zhengzhou, China, in 1972, near Chenjiagou—the birthplace of Tai Chi—Wang Haijun began an extraordinary journey at the age of nine. His parents sent him to live in Chen Village under the direct tutelage of Grandmaster Chen Zhenglei. Every day he trained approximately seven hours, beginning at five o’clock in the morning while continuing his regular school education.
Gifted with exceptional talent and remarkable discipline, Wang earned admission to the prestigious Wuhan Institute of Physical Education at only sixteen years of age. During his university years, he won numerous gold medals representing his school in national competitions. After graduation, he joined the Pingdingshan Wushu Research Institute as an instructor.
In reality, however, Wang’s teaching career had begun much earlier. Whenever Grandmaster Chen Zhenglei traveled to teach workshops, Wang was entrusted with training the younger or less experienced students at Chen’s school. Master Chen Huixian of Kansas City once told me that Wang was responsible for much of her day-to-day instruction and that he was a demanding teacher. Master Fu Nengbin, later one of Grandmaster Chen’s disciples and a National Push Hands Champion, also trained extensively under Wang.
About twenty years ago, Wang relocated to Manchester, England, where he established one of Europe’s most respected Chen Tai Chi schools. Today he teaches regularly throughout the United Kingdom, Ireland, France, Poland, Bulgaria, and the United States. Since 2011, he has served as one of the principal instructors at the Light of Tai Chi Summer Camp in the United States under Grandmaster Chen Zhenglei.
Standing tall with a commanding presence, Wang moves with extraordinary softness, elasticity, and fluidity—qualities that continually amaze students and audiences alike.
A Lesson in Wuji (无极) Standing
On a beautiful morning in San Diego a couple of weeks ago, Bob asked Master Wang to evaluate his Wuji (无极) standing, or Zhan Zhuang (站桩).
Although Standing Meditation appears simple, Wang demonstrated that every detail matters.
Like all Tai Chi forms, Zhan Zhuang follows the same fundamental principles of body alignment. Wang carefully examined Bob from head to toe, making numerous adjustments.
Suspend the Head
The head should feel as if it were gently suspended from above through the Baihui (百会, GV20) point at the crown of the head, following the Tai Chi principle of Xu Ling Ding Jin (虚灵顶劲)—”empty, lively energy lifting the crown.
The neck should neither protrude forward nor lean backward. Wang gently lifted Bob’s head and adjusted his chin until it pointed naturally downward without tucking excessively. The goal was to allow the head to be fully supported and to feel effortlessly suspended.
The tongue rested lightly against the roof of the mouth. The lips remained gently closed while breathing naturally through the nose.
Align the Upper Body
The spine should remain upright but never stiff.
The shoulders relax while rounding slightly to allow the armpits to remain open instead of collapsing. The chest stays soft—neither puffed out nor caved in. The shoulder blades gently expand outward (Hou Cheng 后撑), but without rounding or arching the back.
Although these instructions sound simple, Wang’s experienced eye detected numerous small deviations. Patiently, he adjusted Bob’s posture little by little until each part settled into proper alignment.
Relax the Hips and Knees
One area Wang emphasized repeatedly was relaxing the inguinal creases (kua 胯) and knees.
He explained that when the kua is tight or pushed forward, Qi (气) cannot descend smoothly into the legs. With the knees bent slightly, practitioners can imagine gently sitting on a large ball, allowing the hip joints to soften naturally. Wang emphasized that there is no need to squat low while doing Wuji standing.
The tailbone should point directly toward the ground—not tuck forward nor tilt backward. Wang spent considerable time fine-tuning Bob’s pelvis and hip position because this area forms the body’s structural foundation.
With the bent knees and folded inguinal creases, the groin area becomes an arch, which provides better support for the torso as well as greater physical strength.
Connect Heaven and Earth
According to Wang, when the crown is suspended upward while the tailbone drops naturally downward, the body establishes its central axis.
With the waist relaxed and the spine properly aligned, one naturally connects with the energies of Heaven and Earth.
He also referred to the classical expression Wu Xing Gui Wei (五星归位, “Five Stars Return to Their Proper Places”), indicating that proper spinal alignment allows the five major yin organs—the heart, lungs, liver, spleen, and kidneys—as well as the stomach—to assume their optimal positions and function harmoniously.
Root Through the Feet
The feet should stand approximately shoulder-width apart with the toes pointing straight ahead for better structural support and physical strength.
Wang pointed out that proper foot placement aligns the Yongquan (涌泉, KI1) point on the sole with the Jianjing (肩井, GB21) point near the shoulders. He described this relationship poetically: the Shoulder Well receives the fountain of energy rising from Yongquan.
From the perspective of Traditional Chinese Medicine, this alignment promotes smoother circulation of both Qi and blood throughout the body.
The toes gently grip the ground without becoming tense, helping improve balance while maintaining a slight hollow beneath the Yongquan points.
Form the Arms Naturally
The arms curve gently in front of the chest as though embracing a large ball.
The elbows remain lower than the wrists, creating a rounded, buoyant structure rather than rigid angles.
The “Tiger’s Mouth” (Hu Kou 虎口)—the space between the thumb and index finger—stays open. Wang encouraged imagining the thumbs being lightly suspended from above while the fingers naturally separate without touching.
With the back pulled slightly backwards (Hou Cheng 后撑)and forearms and handsexpanded forward gently (前掤 Qian Peng). The entire upper body should feel full yet relaxed, as though lightly expanded from within.
Scan the Body Continuously
Once Bob’s posture had been fully adjusted, Wang instructed him to breathe naturally while slowly scanning his body.
Beginning at the crown of the head, Bob should mentally move his attention downward through every major body part, checking whether any tension surfaced. If so, he should relax it through mindful breathing. This internal scan should be performed repeatedly throughout the entire standing practice.
As relaxation deepens, the joints naturally loosen, allowing the limbs to lengthen without force.
Don’t Manipulate Qi
One of Wang’s most refreshing pieces of advice was not to worry about moving Qi.
“In the beginning,” he explained, “there isn’t enough Qi to worry about.”
Instead, beginners should simply stand correctly and breathe naturally to cultivate Qi.
After standing for ten to twenty minutes, practitioners often begin to feel warmth, fullness, heaviness, or gentle currents moving through the body. As practice continues over months and years, these sensations become stronger and more refined.
Eventually, practitioners may comfortably stand for thirty minutes or even an hour.
Reverse abdominal breathing (Ni Fu Shi Hu Xi 逆腹式呼吸), commonly adopted by advanced Tai Chi practitioners, develops naturally over time without conscious effort.
Correct Posture Beyond Practice
One particularly interesting moment occurred when Wang noticed significant tension around Bob’s waist.
He immediately asked whether Bob experienced lower back pain in daily life.
Bob nodded.
Wang explained that practicing correct alignment during Standing Meditation can help Bob improve his posture throughout everyday activities.
As proper posture becomes habitual, chronic discomfort often diminishes accordingly.
Many beginners assume Standing Meditation is merely “standing still.”
After observing Master Wang’s lesson, I came away with this impression.
Standing well requires extraordinary awareness, subtle adjustments, patience, and continuous refinement. What appears motionless on the outside is actually a dynamic process of aligning and adjusting the body, calming the mind, and allowing Qi to invigorate and circulate naturally.
Master Wang concluded with a smile that Standing Meditation can be surprisingly enjoyable.
“Sometimes,” he said, “I feel so good while standing that I completely lose track of time.”
Perhaps that’s the best invitation of all.
Why not give it a try?
Glossary of Chinese Terms
- Baihui (百会, GV20) – “Hundred Meetings,” the acupuncture point at the crown of the head.
- Hou Cheng (后撑) – Expansion through the back while maintaining a relaxed structure.
- Hu Kou (虎口) – “Tiger’s Mouth,” the web between the thumb and index finger.
- Jianjing (肩井, GB21) – “Shoulder Well,” an acupuncture point on the Gallbladder meridian.
- Kua (胯) – The hip joint and inguinal crease, a key area for relaxation and power transmission.
- Ni Fu Shi Hu Xi (逆腹式呼吸) – Reverse abdominal breathing.
- Qi (气) – Vital energy or life force in Chinese philosophy and medicine.
- Wuji (无极) – “Without Polarity”; the natural, neutral state before movement.
- Wu Xing Gui Wei (五星归位) – “Five Stars Return to Their Proper Places.” As explained by Master Wang, this refers to the harmonious positioning of the body’s major internal organs through proper alignment.
- Xu Ling Ding Jin (虚灵顶劲) – “Empty, lively energy lifting the crown.”
- Yongquan (涌泉, KI1) – “Bubbling Spring,” the first point on the Kidney meridian.
- Zhan Zhuang (站桩) – Standing Meditation.