Standing Meditation (Zhanzhuang) and Seated Meditation Are Well-Suited for Group Practice

Standing meditation (zhanzhuang) is a cultivation practice with a long, well-documented history. Its value is widely recognized, particularly in martial arts circles, where the power of standing practice has been established for generations. It was further refined in Master Xiang Xinghua’s Yiquan (Intent Fist), and Master Wang Anping, founder of Hunyuan Gong, was once a disciple of the Yiquan lineage. He trained diligently in Yiquan for years before going on to develop standing meditation as a path of spiritual cultivation, eventually founding the Hunyuan Gong system. While few doubt its martial arts applications, many question or outright dismiss its value as a path of spiritual cultivation. Like many, I was once among those doubters. Even after I started practicing Hunyuan Gong, I continued to practice both standing and seated meditation for a while, slowly letting go of my skepticism over time. I’d like to share some of my old notes from those years of self-questioning and reflection here.

Form (Xing) — The First Great Mystery of Buddhist and Daoist Studies Through the Ages

During my years of Hunyuan Gong practice, this question weighed on me deeply. I pored over Buddhist scriptures and Daoist classics, many of which I still recall clearly to this day. I slowly came to see that one of the core challenges of Buddhist and Daoist practice lies in xing (form). It is the oldest unsolved mystery of Buddhist and Daoist studies, and a topic that generations of later practitioners have largely overlooked. Many people chase after so-called "profound" or advanced teachings, yet overlook xing entirely, or dismiss it as unimportant.

In fact, xing is the core issue for martial arts, Theravada Buddhism, and Daoist studies. It is the foundational starting point for all cultivation practice. Without this starting point, later generations have no firm foundation on which to build their study of Buddhist and Daoist classics — without a cornerstone, how can one ever enter the hall and grasp the teachings? Chan Buddhism began to flourish in the Song Dynasty for this very reason tied to xing: many people lacked the grounding to build a solid study of Buddhist and Daoist classics, so they turned to Chan contemplation of Buddhist teachings as their primary practice instead.

Later generations of internal alchemy (dan dao) practitioners are no different. Many believe that methods and secret formulas are the core of internal alchemy, but they do not stop to ask what these methods and formulas actually are. In truth, what else could they be but form and intent? The development of qigong over the past half-century follows the same logic. Its widespread growth is rooted in form. Even without grasping the true essence of form, the creation of countless form-based practices drew in huge numbers of people. Modern qigong can in some ways be seen as a reflection on and correction of traditional Buddhist and Daoist studies, but it still strays far from their true essence.

Form (Xing) — An Important Aspect of Cultivation

Xing refers to a state of the body, encompassing every posture: sitting, lying, standing, and moving. Modern sports science also prioritizes the study of form: it examines muscles, bone structure, and posture, even using computers to analyze athletes’ form, identify optimal movement patterns, and boost performance. This is all widely understood. Our ancestors also developed countless movement practices to explore the link between form, health, and martial arts: the Five Animal Frolics, which mimic animal movements; the "form" principle of Xingyi Quan (Form-Intention Fist); and imitative martial arts styles, to name a few.

It is fair to say that the study of form has run through the entire span of human development. Daoist and Buddhist studies explore form with even greater depth. The Daoist principle of "borrowing the false to cultivate the true" is largely realized through the body’s form, and many Buddhist practices are similarly rooted in form.

So what is form? It is a state that integrates the body, the mind’s intent, and the heart-mind itself. Its importance is captured by the saying "pull one hair and the whole body is affected": form is a holistic expression of the human body, a process of perfect coordination across all its parts. For martial arts, Daoist practice, and Buddhist cultivation, form serves two core purposes: cultivating the form to build a strong foundation (body cultivation) and borrowing the form to settle and guard the mind’s intent (mind cultivation). Hunyuan Gong has explored this area with exceptional depth, both in practice and theory.

The Function (Purpose) of Standing Meditation and Seated Meditation

Both standing and seated meditation are states of the body — that is, forms. Form is a tool, the principle known as "borrowing the false to cultivate the true". From the perspective of spiritual cultivation and internal martial arts practice, it serves two functions:

1. Using standing or seated meditation to cultivate the form (building the foundation) The goal of form cultivation is to train the whole body holistically. To cultivate both the internal and external dimensions of the body, one must hold a still external posture. The aims of form cultivation are looseness (song) and balanced qi and blood flow. Improved physical health is a natural byproduct of this practice, which may be why some Buddhist and Daoist practitioners have dismissed it as trivial. Master Xiang’s phrase "movement within stillness" perfectly describes the state of advanced form cultivation: a ceaseless, life-sustaining movement even when the body is completely still.

   In Hunyuan Gong, the balanced, full sensations of looseness, numbness, warmth, and expansion are all signs of this state. One of the purposes of these sensations is to cultivate the form and speed up the flow of qi and blood. It is safe to say that the core of form cultivation is "looseness" (song), which runs through every stage of form training. Looseness is a key milestone of body cultivation (cultivating the life force). It is cultivated through form practice, and comes from sustained standing meditation. All the subtle benefits of building a cultivation foundation through form training are contained in this single word: looseness. The link between looseness and stillness is equally clear: they correspond to the levels and states of the body and mind respectively, and each supports and deepens the other.

   Building a foundation through form cultivation is not a short-term process, as many assume. It is a long-term practice that continues until the body is fully transformed. Daoist texts describe states like "yang qi soaring" and "the true mechanism bursting forth" — are these not also descriptions of the state of form cultivation? Countless such examples exist. By contrast, the seated meditation widely praised by later generations has completely lost the true essence of form cultivation. I have pored over countless classics and found barely any reference to it. Modern seated meditation is even worse: many practitioners lead others astray like the blind leading the blind, leaving newer students confused and with no clear path forward.

2. Borrowing the form (whether standing or seated) to guard the mind’s intent This means embedding intent in form, guarding form to reach intent, and guarding intent to refine form, until form and intent are fully aligned. In truth, form is one of the outward expressions of the mind’s intent (itself a unity of heart and intent). It is impossible to speak of form or intent while separating them from one another. For example, the "embracing the circle" posture in Hunyuan Standing Meditation is a rounded form, but this form is directed by intent, and aligns perfectly with a "rounded intent". This is a manifestation of the unity of body, heart, and intent, and of dual cultivation of life (body) and nature (mind).

   The alignment of form and intent is even more fully embodied in Hunyuan Gong’s combat standing meditation. Today, many martial arts and qigong practices have completely fragmented this principle of borrowing form to guard intent — the state of these practices is deeply concerning. The role of form has been greatly weakened across the board. There are countless examples of this, so I will not list them here.

Reflections on Modern Qigong

Why do people who practice qigong and seated meditation today sometimes develop supernatural abilities, but never develop martial arts skills or true internal power? It is because they lack both form cultivation and correct use of intent. True internal power is stored deep within the human body, even in the bone marrow. Without cultivating the form to achieve physical health and the opening of the three passes (the three key energy gates in the body), there is no question of developing true internal power. Many qigong practices boast of their effects, but in reality, you can tell how much substance they have just by looking at their methods.

This also shows from another angle that the true essence of form cultivation and foundation-building has been completely lost in seated meditation, and modern qigong is even further removed from it. Some people therefore propose that it may be more reasonable to use standing meditation for form cultivation (cultivating life force) and seated meditation for mind cultivation. For more content, follow the Cultivation Circle public account.

Actually, is there even any need to separate them? Wouldn’t it be better to cultivate both at once, saving time and effort? What’s more, body cultivation and mind cultivation complement and reinforce each other — how can you possibly prioritize cultivating life first and then the mind, or the other way around? A truly advanced practice manifests not in external form alone, but first and foremost in internal substance. Form is just a tool it employs: we should neither dismiss it nor become overly attached to it.

What many past masters called "cultivating life first, then the mind" was actually intended for people with weak constitutions. These methods were born of the past masters’ compassion and desire to save all beings — they were not truly advocating for prioritizing life cultivation over mind cultivation. Their essence is a transitional method that reduces the intensity of form cultivation (life cultivation). The seated and reclining standing meditation practices in Hunyuan Gong are lower-intensity variations of standard standing meditation: their effects are far weaker than full standing meditation, but they are well-suited for people with weak constitutions, and work perfectly well as transitional practices.

Ultimately, these transitional practices are designed to guide practitioners toward standard standing meditation. Many qigong systems talk endlessly of "dual cultivation of life and nature" and "borrowing the false to cultivate the true", but when it comes to actual practice, the blind leading the blind is all too common. How many people truly grasp the essence of building a foundation through form cultivation, and how many actually put it into practice? When it comes to borrowing form to guard intent, the situation is even more dire — I will not even comment on it. Those with experience in this area will understand what I mean if they reflect carefully. I will say no more on this point.

Differences Between Standing Meditation and Seated Meditation

Standing meditation and modern seated meditation differ significantly in their approach to form cultivation and borrowing form to guard intent. Standing meditation naturally incorporates form cultivation: it brings the body to a state of looseness and responsiveness, and with correct use of intent, greatly boosts the efficiency of mind cultivation. This in turn raises the level of mind cultivation, which promotes further progress in form practice, amplifying the overall benefits of training. It perfectly embodies dual cultivation of life and nature, delivering twice the result with half the effort.

Many people experience full-body tension, sore muscles, and stiff necks when they first start practicing Hunyuan Standing Meditation. These are signs that the body is not loose and qi and blood are not flowing smoothly. These issues are not caused by standing meditation itself — they are pre-existing tensions in the body that are brought to the surface and released through practice.

If someone skips the form cultivation stage and goes straight to seated meditation, it will be counterproductive: it can worsen qi and blood stagnation, increase body tension, and lead to half the result for twice the effort. The lack of form cultivation and foundation-building is also why the effects of seated meditation vary so widely from person to person. Everyone’s foundation (physical constitution) is different: some may have weak constitutions, but if they have looseness in certain areas, smooth qi and blood flow, minimal stagnation, and sensitivity to external stimuli, they are more likely to develop supernatural abilities.

There are many reports linking seated meditation to an increased risk of stroke and other cardiovascular and cerebrovascular diseases. Why? Because many people who practice seated meditation lack form cultivation, and their bodies are already tense to begin with. Seated meditation worsens this poor physical condition, especially when paired with unscientific use of intent.

Compared to seated meditation, a key reason Hunyuan Gong produces such pronounced effects is its focus on form cultivation. The many people who have achieved success with Hunyuan Gong have all benefited from this, which is also why so many enthusiasts treat it as a method to "obtain qi". The "qi" these enthusiasts speak of is simply the result of a small amount of standing (form cultivation). They do not understand its true meaning, thinking they have gained something extraordinary, as if it is some amazing feat!!!

But for Hunyuan Gong, this is only the very first step, far from even the foundation! Standing steadily means you are cultivating both life and nature simultaneously, achieving dual cultivation. Standing steadily is the prerequisite for success, the start of real progress. When it comes to borrowing form to guard intent, Hunyuan Gong’s standing meditation methods fully embody this principle.

The Two Legs — The Core Issue of Standing Meditation and Seated Meditation

Many years ago, I also thought the difference between standing and seated meditation came down to the two legs. Later, after a debate with a friend, I happened to see a person in a wheelchair, and in that moment I had a sudden realization: the two legs are not what separate standing and seated meditation, but the core of both practices. I would like to put forward a perspective, a topic for discussion, and invite all of you to explore it with me, so that we may receive correction from those with greater insight.

The two legs are a core challenge for both standing and seated meditation. The effectiveness of standing meditation for form cultivation depends on the legs, but they are also the most difficult part of the body to cultivate. In Hunyuan Gong, there is a method called "three parts up, seven parts down" — this is all about the two legs, is it not? The upper body may already be fully trained to be loose, but the legs often are not. The legs bear the greatest load of movement in the body, and are the hardest part to train to looseness. If the legs can become fully loose, the upper body will already be loose, and the state of looseness will be extremely advanced. Standing meditation uses the two legs to cultivate form, and conversely, the legs are also the primary focus and most difficult hurdle in form cultivation.

Turning to seated meditation: there are countless different methods. The traditional form is the double-lotus position, which is extremely painful for beginners — the discomfort of tucking both legs into the cross-legged position is almost unbearable. Why did past masters advocate the double-lotus position over the single-lotus position that is popular today? Why would they choose to endure such hardship?

It was only after practicing Hunyuan Gong for several years that I began to understand: isn’t the core focus of the double-lotus position also the two legs? Standing meditation uses the two legs to hold the body up! The double-lotus position uses the two legs to lock into place! Both center on the two legs? Could there be a shared Daoist principle at work here? Is the double-lotus position a way of using the legs to cultivate form, and using the legs to stabilize form, thereby unlocking the full benefits of form cultivation and the full benefits of borrowing form to guard intent?

Are seated meditation methods other than the double-lotus position just transitional practices? Do they all eventually lead to the double-lotus position? Are the many different seated meditation methods simply practices tailored to different individuals, or step-by-step transitional methods? Are the many arhats we see in temples with different postures using different form methods to teach later practitioners different ways of borrowing form to guard intent? Many people form mudras (hand seals) when meditating — did these mudras carry special meanings in ancient times?

Many people like to say "all paths lead to the same source", and that one can practice cultivation while standing, walking, sitting, or lying down. This is no empty saying, but what is that source? While the methods may differ, the underlying principles are the same. We cannot deny that all cultivation practices aligned with the Dao share common ground — where is this common ground? This is the real core of the matter.

Practitioners cannot just repeat empty slogans like "dual cultivation of life and nature" or "borrowing the false to cultivate the true" — they need to know how to put these principles into practice. When it comes to seated and standing meditation, we must understand why we stand, the differences between the two practices, and the core issues at their heart. We must understand why standing meditation aligns with the Dao and is so effective! We must also be clear about the limitations of seated meditation.

Empty debate over which practice is better will convince no one. These days, many people immediately think of seated meditation when talking about spiritual cultivation, but if you ask them why seated meditation is a path to cultivation, they look confused and cannot give a coherent answer. Some even dismiss the question as trivial, as if to say, didn’t Shakyamuni and Guanyin both practice seated meditation? But do you know the true meaning behind Shakyamuni and Guanyin’s seated practice?

Finally, a few words for those who are fixated on seated meditation, and for those who, like my past self, practiced both seated and standing meditation in confusion: seated meditation is a cultivation method created by past masters. I do not intend to downplay its historical role and value, but anyone who studies it should ask themselves: have you truly grasped its full essence!

Source: Cultivation Circle Article URL: https://www.dadaojiayuan.com/daojia/157207.html.

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