a simple reference to no thing
This refers to the sticking aspect or adherence in Tai Chi Chuan. Chan and lien are vertical adhering movements, lifting from above and supporting from below, respectively. Tieh is adherence in the horizontal motion, sui is adherence from the rear. Pu tiu pu ting means neither to lose the adherence nor to resist.
Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
ISBN: 0938190776
p. 57
Take a deep breath and sink it to dantien. Hold the breath there for a while and then exhale it like the sprouting off grass until the it goes to the top of your head. In this way, the yang vital energy go up and the yin down. Those whose yang or yin energy goes its own way will live, otherwise they will die.
(Inscription from a Warring State Period cultural relic)
Reference: From the origin of qigong in Danyan Qigong by Yang Meijun, Heifeng Publishing Co. fifth edition 2000
ISBN: 9622381847
Rare footage of traditional old style Zimenquan.
Taiping Wuguan
The rare art of Zimenquan is known as an internal martial and is practiced in the little known Jiangxi province which is tucked away in the south central plains of China. Founded around 300 years ago by Master Yu Kerang, who was a native of Qingjiang (nowadays known as Zhangshu City) in Jiangxi province. Since a young age he practised the local martial arts (likely an early variant of Yingmen or Yuejiaquan) and excelled in his combat skills. It is said that after defeating all locals in combat he came across a old master that easily overcame his techniques, with shame after losing he set out on a quest to learn from masters in Fujian, who were regarded as experts after various bouts with pirates on their coastlines.
In Minnan (South Fujian province) he was said to have studied Hequan and Houquan for many years. He also travelled northward to Zhejiang province where he also studied from Wudang masters Wang Zhengnan. He gained the essence of both fujian shaolin and Wudang martial arts.
Upon his return to Jiangxi, he sought out the old master that defeated him but unfortunately he had disappeared (or passed away) many years earlier. He did come across one of his students but Yu Kerang was again defeated by the seemingly unstoppable touches (Wu Bai Qian) of the young master. After a few years of pondering and mutual learning Yu Kerang developed Zimenquan (some suggest that Famequan was the art passed on by the other master), which he was said to have summarised by the observation of the spirit of the Eagle and snake. He also put together the classic 8 character outline of the system and thereafter became known as Zimenquan (or Yu Jiaquan).
Zimenquan and Famenquan became famous throughout Jiangxi province, for generations the number of practitioners kept expanding so much so that up until 1947, annual competitions/gatherings were held in Nanchang, where many interchanges and developments took place. This also commenced some substyles or classifications such as Lao Zimen, Xin Zimen, Fazimen and others. There were many masters but some outstanding practitioners such as Zhu Zilong, Deng Jinlong, Mao Lin and others were acknowledged as keepers of the art.
Zimenquan is a martial art that emphasises strategy and direct combat applicability, as a result when Yu Kerang formulated the 8 characters, he essentially had a summary of all the key strategies into 8 Zi (Characters), each Zi is also a Taolu (Routine) and each Zi contains an essential approach/strategy.
For more information visit:
Taiping Wuguan
[Taiping Traditional Chinese Martial Arts Institute]
http://www.satirio.com/ma/home.html
Dictated by Yang Chengfu, recorded by Chen Weiming
1. An intangible and lively energy lifts the crown of the head. This refers to holding the head in vertical alignment, with the spirit threaded to the top of the head. One must not use strength; using strength will stiffen the neck and inhibit the flow of qi and blod. One must have the conscious intent of an intangible, lively, and natural phenomenon. If not, then the vital energy ( jingshen ) will not be able to rise.
2. Contain the chest and raise the back. “Containing the chest” means hold in the chest slightly to allow the qi to sink to dantian. One must avoid rigidity in the chest; thrusting out the chest will cause blockage in the chest cavity. One will be heavy above and light below; the heels will float up. “Raise the back” means the qi adheres to the back. If one is able to contain the chest, the one will naturally be able to raise the back. If one can raise the back, the strength will be able to issue from the spine, and you will be undefeatable.
3. Relax the waist. The waist is the body’s ruler. If you are able to relax the waist, the two feet will have strength and the foundation will be stable. The changes of insubstantial and substantial all come from turning the waist, hence it is said, “The source of meaning is in the region of one’s waist.” If there is a situation in which you are unable to attain strength, you must seek the cause in the waist.
4. Distinguish insubstantial and substantial. The art of Taijiquan takes the distinction between insubstantial and substantial as the first principle. If the weight of the entire body is placed over the right leg, then the right leg is substantial and the left is empty. If the entire body’s weight is placed over the left leg, then the left leg is substantial and the right leg is empty. If one is able to distinguish empty and full, the body’s turning motions will be light and agile, and there will be no wasted strength. If one is unable to distinguish, one’s steep will be heavy and sluggish, one’s stance will be unsteady, and one will easily be unbalanced by an opponent’s pull.
5. Sink the shoulders and drop the elbows. “Sink the shoulders” means the shoulders are relaxed, open, and allowed to hang down. If one is unable to relax and allow the two shoulders to hang down, the will rise up, then the qi will also follow them up, and the whole body will lack strength. “Dropping the elbows” means relaxing the elbows downward and letting the hang. If the elbows are drawn up, then the shoulders will be unable to sink, and you will not be able to push an opponent far. Isn’t this similar to the short energy of the external martial arts?
6. Use consciousness, not strength. This is spoken of in the “Taijiquan Classics.” This is entirely the use of mind/intent (yi), not use of strength (li). In practicing Taijiquan, the entire body is loosened (song) and open; avoid the use of the slightest bit of crude force (zhuo li), which causes blockage in the sinews, bones and blood vessels, and causes one to be bound up. The you will enable a light agility in the changes, and the circular rotations will come freely. Some doubt: without using strength, how can one increase one’s strength? Now, the human body has meridians - as with the Earth’s watercourses, when the watercourses are unblocked, the water flows. When the meridians are unblocked, then the qi passes through. If the whole body is stiff, the jin fills the meridians, the qi and blood become stagnant, the turning motions are not nimble. If one hair is pulled, the whole body is moved. If one does not use strength but instead use mind/intent (yi), then where the yi arrives, the qi follows. If the qi and the blood flow fully, daily threading and flowing through the entire body, there will be no time when there are blockages. After a long practice, one the attains genuine internal strength. Hence, the statement in the “Taijiquan Classics”: “Arriving at the extreme of of yielding softness, one afterward arrives at the extreme of solid hardness.” The arms of those who are proficient in the skill of Taijiquan are like iron within cotton, and extremely heavy. When practitioners of external martial arts use strength, the their strength is evident. When not using strength, they are light and floating. It is obvious that their strength remains an outward energy, as surface energy. When not using mind/intent (yi) but using strength, it is very easy to be led in - this is not worthy of respect.
7. Upper and lower follow one another. Upper and lower follow one another is what is referred to in the saying from the “Taijiquan Classics”:”It is rooted in the feet, issued by the legs, governed by the waist, expressed in the fingers. From the feet, to the legs, then to the waist, always there must be complete integration into one qi.” With the movements of the hands, waist, and feet, the focus of the eyes also follow their movements. When it is like this, only then can it be called “upper and lower follow each other.” If there is one part that does not move, then the form is scattered and confused.
8. Internal and external are united. What one trains in Taijiquan is the spirit, therefore it is said, “The spirit ist the leader, the body follows its order.” If one is able to raise the spirit of vitality, one will naturally be able to deport oneself lightly and with agility. The form is none other than empty, full, open and closed. What is called open is not only the opening of the hands and the feet - the mind/intent also opens with them accordingly. What is called closing of the hands and feet - the mind/intent also closes with them accordingly. When able to unite inner with outer as one qi, then there is complete continuity.
9. Linked without breaks. With practitioners of external martial arts, their strength is contrived and crude force (hou tian zhi zhuo li). Therefore it has it starts and stops, its duration and cessation. When its old strength is already depleted, its new strength has not yet been born. At these times it is most easily overcome. Taijiquan uses mind/intent, not strength. From beginning to finish is is continuous without ceasing, a complete cycle back to the beginning, circling without end. In the original teachings it is said: “Like the Long River, it flows smoothly on without ceasing.” It is also said, “Move the jin [energy] as though drawing silk [from a cocoon].” These words refer to its being threaded together (guan chuan) as one qi.
10. Seek stillness in motion. The External martial arts view leaping and stumbling as ability. They employ exertion of qi and strength, so that after training they are invariably gasping for breath. Taijiquan uses stillness to manage movement. Even when there is movement there is stillness. Therefore, in practicing the form, the slow the better. When practicing slowly, the breathing deepens and lengthens, the qi sinks to the dantian. One avoids the harm of straining the blood circulation. Students should carefully contemplate this, so as to attain its meaning.
Reference: Master Yang Style Taijiquan by Fu Zhongwen translated by Louis Swaim
ISBN 9781583941522
P. 16-19
More links:
Wudang Wushu 武当山 武術 (part 1) youtube.com
Wudang Wushu 武当山 武術 (part 2) youtube.com
Wudang Wushu 武当山 武術 (part 3) youtube.com
Wudang Wushu 武当山 武術 (part 4) youtube.com
Wudang Wushu 武当山 武術 (part 5) youtube.com
Wudang Gong Fu 武当 功夫 (part 1) youtube.com
Wudang Gong Fu 武当 功夫 (part 2) youtube.com
Wudang Gong Fu 武当 功夫 (part 3) youtube.com
Wang Ji Wu
One must always maintain a calm heart even when influenced by the seven emotions; joy, anger, happiness, worry, sadness, fear and surprise. The heart must remain as calm as still water, never allowing any personal desires to stir up a ripple of disturbance. My thoughts are pure, in spirit I seek to forget myself and transcend the common affairs of the world, keeping my life simple and my desires few. With a clear heart, I do not contend with others or make demands upon the world, but rather seek to contribute what I can for the benefit of all, aiding those in need and protecting those in danger.
Without desire one is strong, without desire one is quiet, without desire one may return to what is natural, without desire one returns to the original state. With a heart still like water, from the extreme stillness will spring action, from the void comes that which is alive, yin and yang are in harmony and the qi flows unimpeded. With a heart still like water qi is sufficient and the spirit full. When the qi is sufficient and the spirit is full, the organs functions normally, the blood is nourished, the meridians, nerves, digestion, and circulation are all healthy and the metabolism stimulated. When the factors which prevent aging all are strong, one may prevent illness and live a long healthy life.
Humans are holistic beings which are possessed by of a certain vitality. The spirit and flesh are inseparable and form a complicated entity. The human vitality supports, influences, and is responsive to the person as a whole, while the spirit is the leader and controller, the “commander-in-cheif” of the being as a whole. Under certain circumstances, it can be said that the spirit “pulls at one hair and the whole body follows” or at the slightest stirring of the spirit the whole being responds, and each movement of the spirit has a real effect on the individual. Therefore I put special emphasis on the spirit as the leader, ever strengthening my resolve to cultivate my spirit, maintain calmness of the heart and become as pure as light without a speck of dust. This is akin to the meaning of a Song Dynasty poet who wrote “to understand the highest virtue,” applied to the present time. Better yet, this cultivation of the spirit and the heart will improve the physical constitution of the people, protect their health, and contribute to a long and healthy life.
Xing Yi Nei Gong: Health Maintenance and Internal Strength Development compiled and edited by Dan Miller and Tim Cartmell
ISBN 0865681740
p. 30-31
“I gained nothing at all from Supreme Enlightenment, and for that very
reason it is called Supreme Enlightenment.”
Confucius and his students went on a hike out in the countryside. He was thinking of using the opportunity to engage the students in a discussion about the Tao when one of them approached and asked: “Master, have you ever been to Liu Liang? It is not far from here.”
Confucius said: “I have heard about it but never actually seen it with my own eyes. It is said to be a place of much natural beauty.”
“It is indeed,” the student said. “Liu Liang is known for its majestic waterfalls. It is only about two hours’ trek from here, and the day is still young. Master, if you would like to go there, I would be honored to serve as your guide.”
Confucius thought this was a splendid idea, so the group set off toward Liu Liang. As they were walking and chatting, another student said: “I grew up near a waterfall myself. In summertime, I would always go swimming with the other children from the village.”
The first student explained: “These waterfalls we will see aren’t quite like that. The water comes down from such a great height that it carries tremendous force when it hits the bottom. You definitely would not want to go swimming there.”
Confucius said: “When the water is sufficiently powerful, not even fish and turtles can get near it. This is interesting to ponder, because we are used to thinking of water as their native element.”
After a while, they could see the waterfall coming into view in the hazy distance. Although it was still far away, they could see that it was indeed as majestic as the first student described. Another hour of walking brought them even closer, and now they could clearly hear the deep, vibrating sound it made.
They topped a rise and were able to see the entire waterfall. Then they gasped collectively, because at the bottom of it, they saw a man in the ferociously churning water, being spun around and whipped this way and that by the terrifying currents.
“Quickly, to the waterfall!” Confucius commanded. “He must have fallen in by accident, or perhaps he is a suicide. Either way, we must save him if we can.”
They ran as fast as they could. “It’s useless, Master,” one the students said. “By the time we get down there, he’ll be too far gone for us to do him any good.”
“You may well be right,” Confucius replied. “Nevertheless, when a man’s life is at stake, we owe it to him to make every effort possible.”
They lost sight of the man as they descended the hillside. Moments later, they broke through the forest to arrive at the river, a short distance downstream from the waterfall. They expected to see the man’s lifeless body in the river. Instead, they saw him swimming casually away from the waterfall, spreading his long hair out and singing loudly, evidently having a great time. They were dumbfounded.
When he got out of the river, Confucius went to speak with him: “Sir, I thought you must be some sort of supernatural being, but on closer inspection I see you are an ordinary person, no different from us. We sought to save you, but now I see it is not necessary.”
The man bowed to Confucius: “I am sorry if I have caused you any grave concerns on my behalf. This is merely a trivial recreational activity I enjoy once in a while.”
Confucius bowed back: “You say it is trivial, but to me it is incredible. How can it be that you were not harmed by the waterfall? Are there some special skills that you possess?”
“No, I have no special skills whatsoever,” the man replied. “I simply follow the nature of the water. That’s how I started with it, developed a habit out of it, and derived lifelong enjoyment from it.”
“This ‘follow the nature of the water’ - can you describe it in greater detail? How exactly does one follow the nature of water?”
“Well… I don’t really think about it very much. If I had to describe it, I would say that when the powerful torrents twist around me, I turn with them. If a strong current drives me down, I dive alongside it. As I do so, I am fully aware that when we get to the riverbed, the current will reverse course and provide a strong lift upward. When this occurs, I am already anticipating it, so I rise together with it.”
“So you are working with the water and not just letting it have its way with you?”
“That’s right. Although the water is extremely forceful, it is also a friend that I have gotten to know over the years, so I can sense what it wants to do, and I leverage its flow without trying to manipulate it or impose my will on it.”
“How long did it take for you to make all this an integrated part of your life?”
“I really can’t say. I was born in this area, so the waterfalls have always been a familiar sight to me. I grew up playing with these powerful currents, so I have always felt comfortable with them. Whatever success I have with water is simply a natural result of my lifelong habit. To be quite frank, I have no idea why this approach works so well. To me, it’s just the way life is.”
Confucius thanked him and turned back to his students. He smiled, because he suddenly knew exactly what they could talk about on their trip home.
Reference:
Tao Living The Waterfall by Derek Lin with comments on taoism.net