Spring Forest Qigong with Master Chunyi Lin

Link: www.springforestqigong.com

r. Ming Pang – The founder of Zhineng Qigong showed his students how to feel chi through La Chi.

La Chi is a method to gather chi (life energy) between the palms through pulling open and pushing close the hands. Chi collected can be used for healing.

Reference: http://www.youtube.com/user/Yuanjue

Literature:
Life More Abundant: The Science of Zhineng Quigong – Principles & Practice by Xiaoguang Jin, Joseph Marcello, Ming Pang

with Master Li Jun Feng

Links: www.shengzhen.org

Patting is performed by oneself with hands or fists. After patting, the body feels light, clear, comfortable and quickened. This method is more flexible, active, practical and effective than passive massage. Patting with a racket made of steel wire or a sand bag is also effective.

1. Patting the Head

A walking or standing posture may be assumed. Stand still and relax the whole body. Drop shoulders and elbows; smile. Stand still while patting. For a walking posture, walk slowly and pat while walking. Pat left side of upper part of head with left palm, right side with right palm, from front to back of head, for fifty rounds. Then pat the right and left sides for another fifty rounds. Count silently, the mind calm, breathing naturally.

Persistent practise can prevent and threat dizziness, headache, insufficient blood supply, etc.

2. Patting Upper Extremities

Starting position same as before. Pat four sides of left arm from above downward, patting each side twenty-five rounds (divided into five times, each five rounds). Pat right arm for a total of one or two hundred rounds.

Prevents or relieves poor muscle growth of upper extremity, cyanosis of the end of limbs, numbness of upper extremity, hemilplegia, etc.

3. Patting Both Shoulders

Starting position same as before. First, pat left shoulder with right palm, then pat right shoulder with left palm. Pat alternatively for fifty to one hundred rounds.

Prevents and cures inflammation of perishoulder tissues, frozen shoulder, under development of muscles, atelectasis, etc.

4. Patting Back

Starting position same as before. Pat left side of back with right fist, right side of back with left fist, each one to two hundred times.

Prevents and cures backache, chronic bronchitis, pulmonary emphysema, atelectasis, underdevelopment of muscles, coronary heart disease , arteriosclerotic heart disease, arteriosclerosis, etc.

5. Patting Chest

Alternatively pat chest with opposite fist or palm. Pat downward, the upward. Do one to two hundred rounds each side.

Prevents and cures coronary ateriosclerotic heart disease, hypertensive heart disease, rheumatic heart disease, pulmonary emphysema, cor pulmonale, underdevelopment of muscles, etc.

6. Patting Waist and Abdomen

Pat with palms or fists. Move upper extremities by rotating torso on waist axis and pat left abdomen with right hand, right side of small back with left hand; then switch side. Pat upper, middle and lower side of small of back. Do one to two hundred times each side.

Prevents and cures soreness of waist, lumbago, hyperplasia of bones, dyspepsia, abdominal distention, constipation, etc.

7. Patting Buttocks

Pat left buttock with left palm or fist and right buttock with right hand or fist. Do fifty to a hundred times.

Prevents and cures sciatica, atrophy of hip muscles, hypoplasia, numbness, etc.

8. Patting Legs

Stand erect. Raise left leg so thigh and lower leg form right angle. Rest heel of left foot on support (such as a tree branch or fence) Slap leg from thigh towards foot on all four sides. Do five to ten times on each side, each time containing one to two hundred rounds, five beats for each round. Do the same to the opposite side.

Prevents and cures maldevelopment of leg muscles, hemiplegia, paraplegia, cyanosis of leg, numbness and myasthenia of leg, difficulty of lifting feet when walking.

Remarks: When patting, go from light to heavy and do it consistently.

Reference:
Keep Fit the Chinese Way: Traditional Chinese Therapeutic Exercises and Techniques
Compiled by Hu Bin and Translated by Cai Jingfeng
ISBN 9787119009087

p. 156 – 161

Chan Szu Chin Exercise of Master Feng Ziqiang
by Sifu Justin Meehan

Master Feng’s system of Chan Szu Chin exercises is derived from the Chen family style of Taiji, taught to him by Master Chen Fake in Beijing, China, and from his Xin Yi lio He Quan background with Master Hu Yao Zhen. Master Feng puts great emphasis on the practice of both Qigong and Chan Szu Chin exercises to improve Form, Function, Health, and Push Hands skills. Because of the necessary terseness of the Chinese language, I thought it might be interesting to examine a few of these exercises in greater depth. I apologize in advance to my teacher, Master Zhang Xue Xin, for any errors or mistakes which are the result of my misunderstandings alone. Chan Szu Chin exercises are an excellent means of practicing Taiji principles of movement. For many of us, practicing the form alone is not the easiest way to improve our skills. In the form, we are often just finishing one movement, when we have to go on to a new and completely different movement in the form. Although there are repetitions, they are spaced away from each other and not practiced repetitively. This is where the Chan Szu Chin exercises come in. They allow us to practice basic body mechanics, which will form the basis for one or more movements contained in the form. They allow us to focus more carefully on the important principles of movement required in the Chen style.  Although Chan Szu Chin exercises are found exclusively in the Chen style, other styles often accomplish the same result by repeating individual movements. By way of example, both Yang Zhenduo and the late Fu Zhongwen advocated the repetition of individual basic movements from the Yang form as a way to improve performance and to develop internal power. In addition to Chan Szu Chin exercises, the Chen form has its own supplementary power training exercise, such as twisting the short stick (for Chin Na), shaking the long staff, and rolling the Heavy Jar (for developing waist power and body connection). Master Feng’s style includes training supplements as well.

Although Chan Szu Chin exercises are found exclusively in the Chen style, other styles often accomplish the same result by repeating individual movements. By way of example, both Yang Zhenduo and the late Fu Zhongwen advocated the repetition of individual basic movements from the Yang form as a way to improve performance and to develop internal power. In addition to Chan Szu Chin exercises, the Chen form has its own supplementary power training exercise, such as twisting the short stick (for Chin Na), shaking the long staff, and rolling the Heavy Jar (for developing waist power and body connection). Master Feng’s style includes training supplements as well.

1. Side-to-Side neck turn
2. Rolling the head around the neck
3. Circling the shoulders (individually)
4. Double shoulder circles
5. Forward and backward double shoulder press
6. single arm circle (left and right)
7. Single under arm spiral and press
8. Double alternating under arm spiral and press
9. Double arm counter circles (Tying the Coat)
10. Finger thrust and chop with waist turn.
11. Two arms circle in, up, and out and then press down at the sides
12. Two arms circle in, down, and out and then lift up at the sides
13. Circle arms out and double finger thrust forward on each side
14. Circle arms in and chest thrust out
15. Double arm spirals under arms and thrusting out to sides (and reverse)
16. Left upward and outward “Golden Cock” arm spiral
17. Right upward and outward “Golden Cock” arm spiral
18. Double elbow circles (forward and backward)
19. Single elbow circles (left and right)
20. Single wrist circling (outward and inward)
21. Double wrist circling (outward and inward)
22. Left and right spiral punching (in left then right bow stance)
23. Circling the hip (a) sideways (hula hoop), (b) upward, and (c) downward
24. Twisting the waist with double arm swing from side to side
25. Circling the upper torso around the waist
26. Circling each knee
27. Circling both knees
28. Circle and kick with each leg
29. Turn the foot and leg in and out (left and right)
30. Shaking the body

What I would like to do in this article is to go into a more complete description of three of Master Feng’s Chan Szu Chin exercises. This will give the practitioner a greater appreciation of the technical requirements of these exercises. Hopefully, the reader will even be able to practice these exercises on his or her own. They are certainly helpful regardless of style. Keep in mind that these are not just “range of motion” or “loosening up” type exercises. They will increase range of motion but in Taiji, no part of the body should move in isolation. “When one part moves, the whole body moves” is a good maxim to keep in mind. Beginners should emphasize integrated whole-body movement “led by the waist.” More advanced Chen-style practitioners should remember to keep “peng” alignment throughout and to circle each and every moveable body part in a coordinated fashion to increase “spiral” body power. I have chosen three of the easier exercises to focus on: Single Shoulder Circling (#3), double shoulder circles (#4), and Waist Turning (#24).

Exercise #3 Single Shoulder Circling Purpose: The purpose of this exercise is to increase the range of motion in the shoulder and to open and close the “thoracic hinge,” which divides the chest and back along the center line (see August 1994 Tai Chi Magazine regarding the “Thoracic Hinge”). This will also aid in the ability to neutralize by rolling the shoulder and to develop the power of “kou” or shoulder smash. 1. Forward Shoulder Circle: Stance: Stand with left foot forward about the natural distance of one step. The front foot faces forward with the rear foot turned out at a 90-degree angle. This stance is like a shortened front stance. As the shoulder rolls and circles, the weight will shift forward onto the front leg and then backward onto the rear leg. The knees are kept bent and the weight of the body is kept lowered. Do not let the body stand up out of its rooted position on either leg. Compress and expand the Kua to sink and rise (see 1994 Tai Chi Magazine regarding “Pumping the Kua”). Body Movement: For the Single Shoulder Circle, there are two main variations: (1) circling upward and backward or (2) circling forward and downward. The lead shoulder is doing the circling and the rear shoulder remains back in a relatively stabilized position. The lead shoulder will be making a complete circle. After completing at least 9 repetitions with the left foot forward, change the stance and do at least 9 repetitions with the right foot forward. The important distinction between this exercise, as opposed to a simple flexibility or “range of (shoulder) motion” exercise, is that in Chan Szu Chin exercises the whole body is involved, not just the shoulder. The shoulder turning should be the result of shifting forward and backward in stance; raising and lowering the body; circling the “tantien/mingmen ball”; and opening and closing the chest and back at what could be called the “thoracic hinge.” This is not just an isolated shoulder movement. Try to involve the whole body to create the maximum shoulder circle.

2. Backward Shoulder Circle: This is the reverse of the forward shoulder circle. In this exercise, push backward from the front left leg to the rear right leg, raising slightly. The forward left shoulder will rise with the lifting body. The left shoulder and left side of the chest will open outward, opening the chest at the sternum. The body will continue to circle the shoulder backward and downward as the weight shifts and sinks downward on the right rear leg. The body will then bring the shoulder from underneath to forward as the body shifts from the rear leg to the forward left leg. Now the chest is closed or hollowed and the back is open or rounded. Do at least 9 repetitions on each side with the left foot forward first and then reverse the stance. Some important points to remember are to keep the rear shoulder backward. There is another Chan Szu Chin sub-exercise, which alternates shoulders, both rolling simultaneously, but this is not the exercise which I am describing. In this exercise, it is primarily the forward shoulder circling and not the rear shoulder or both shoulders circling together. By keeping the rear shoulder backward while circling the forward shoulder, we make it easier for the chest and back to open and close. This also helps to increase the range of motion of the lead shoulder. Another important point is to avoid the tendency to bend the torso forward and backward at the waist. Try to keep the torso vertical and upright throughout. Just as the leg has a “Kua” (crease between upper thigh and front torso called the inguinal groove or crease) so also does the shoulder have a “Kua” (also called the “Shoulder Nest” by Denver based Chen-style instructor Liang Bai Ping) in the front of the body where the shoulder crease can open and close adjacent to the pectoral muscle. Try to maximize the opening and closing of the shoulder “Kua” and the “Thoracic Hinge.” Another benefit of this exercise is that it can massage and invigorate the heart and lung region and expand oxygen capacity. Applications: As with all Taiji movements, there are numerous applications within the circularity of any movement. A description of any one application should not be considered exhaustive but merely illustrative. However, doing the movement without any understanding of application can also be limiting. For the Backward Shoulder Roll, imagine or have someone push against the front of your shoulder. Instead of resisting the push to the lead shoulder, neutralize the push by rolling the shoulder upward and backwards and opening the chest, in order to neutralize the punch. For the Forward Shoulder Roll circling up from behind and down the front, you can think of practicing “Kou” or a downward smash to the body of a close range opponent. Other Exercises: After doing the left shoulder, change position and do the same exercise with the right shoulder. After doing the backward shoulder circle, try turning the shoulder in the opposite circle, creating the forward and downward single shoulder circle. Just reverse the instructions already described. One can also try the following exercise: Exercise #4-Double Shoulder Rolls Begin this exercise by standing in a forward-facing, Chen-style “horse” stance and circling both shoulders backwards. After that, circle both shoulders forward and inward simultaneously. The key is to raise and lower the stance while opening and closing the chest and back. Do not stand up all the way so as to straighten the legs or to lose the power potential of the hip joints or kua. Once again, do at least 9 repetitions forward and at least 9 repetitions backward. Application: The Double Backward Shoulder Rolls could be used to disengage a two-handed forward push to both of your shoulders, and it forms the basis of an important two-person “Push Hands” exercise. This popular two-person exercise is shared by many different styles and masters, including my first (in 1967) Taiji instructor, Master William C.C. Chen. Form: The ability to open and close the shoulder “kua” and to circle the shoulder is an important sub-movement to many movements in the original Chen form, Master Feng Zhiqiang’s simplified 24-movement Form, and his 48-modified Chen form. The Forward Shoulder circle can be seen as a closing movement preceding the White Crane Spreads Wings posture and can be used to strike the opponent’s ribs with your shoulders after deflecting his punch. The Backward Shoulder Circle is seen as the Double Arm Opening just before Movement #8 “Lifting Hands and Raising Leg” and before Movement #29 “Shake Both Feet.” Exercise #24-”Horizontal Waist Turn” (Side-to-Side Waist Turn) Purpose: The purpose of this exercise will be to develop the horizontal turning power of the waist. In order to do that, we assume an open Chen-style, horse-riding stance. Master Feng allows the feet in this stance to turn out naturally about 30-40 degrees each. They are not limited to the both feet pointing forward and parallel to each other. Sink into your stance and turn the waist and arms from side to side. Keep the hips back and do not allow them to turn too much. By isolating the waist from the hips, we can concentrate on the horizontal (“ping”-level) elasticity of the waist and back. We also massage and invigorate the kidneys and other organs within the “belt” meridian. Keep the torso within the open stance power base. Do not shift the weight completely from one side to another. Keep dynamic tension within the inner groin arch of the Bow Stance. As a word of caution, do not overdo this exercise, especially if you have lower back and spine problems. Typically, it is done 9, 18, or 36 times in a row, each count involved turning to both sides. Be careful not to raise and lower your height. Sit down and stay down! Do not throw your arms and upper torso so vigorously as to possibly wrench your back or spine. Use smooth and relaxed Taiji-type motion. Each turn involves opening one kua and closing the other kua on the side to which we are turning. Stance: Keep a low, but not uncomfortable, “horse” or “open Bow” Stance. The legs and hips should not turn very much. The purpose of this exercise is to emphasize waist turning. This exercise could be done as if sitting on a low stool. Master Zhang Xue Xin would place his knee under my tailbone in order to keep my stance seated and down throughout this exercise, not rising. Sit into your Kua, and do not hyper-extend forward at the knees. Both knees should keep their outward bow or “peng,” just like an arched bridge. This is a very good leg and stancestrengthening exercise. When one “Kua” opens, the other closes but does not protrude outward. When turning to the right, the right Kua closes and the left Kua stretches (but does not protrude) open. Keep the knees turned out in the direction of the feet to avoid strain. Body Movement: Both arms will cross the body from side to side and help the waist to turn. When the waist turns to the right, the right hand is in a back fist position and lower than the body-crossing left hand, which is in “hammer” fist position. An application of the hand could be to block low and out with the right back fist and chop down and across with the left hammer fist or inside forearm to the neck or shoulder of the opponent. The major goal of this exercise is to (1) create horizontal “spring or elastic” power in the waist and back along what is referred to as the “Belt Meridian”; (2) to make the waist flexible like pliable rubber; and (3) to develop torquing power (like wringing out a wet towel). Turn the horizontal waist muscles in one direction, wind up even more to the same direction, release, and then let the waist spring turn the torso and arms to the other side. Rationale: The waist, which includes the “tan-tien” and “ming-men,” has several important spring- or rubber band-type actions, including:

1. Side to side, (along the “ping” plane)
2. Up and Down (along the “li” plane)
3. Lateral circling (along the “shu” plane)
4. Combinations of one, two, and three, such as diagonal or circular movements.

This exercise emphasizes and strengthens the side-to-side waist-turning movements. If the sideto- side waist power is correctly manifested, then many other movements relying on this commonly used body action, contained in the Chen form, will also be improved. Not only will the body develop greater internal power, but the organs within the abdominal cavity (liver, spleen, stomach, kidneys and intestines) will benefit from this gentle waist massage. Loosening the waist also increases our ability to neutralize by turning of the waist in push hands practice. Keep your central body axis aligned vertically. Keep the “baihui,” top of head, straight and gentle, lifting upward throughout. Do not shift your hip outside the power base created by the inner arch of your legs.

Form and Applications: The use of this exercise can be found in the Chen 48 Form of Master Feng: in movement #46, “Sink Waist With Elbow Down,” and also in movements #6 called “Move and Hinder with Elbow on Both Sides” in the 2nd Chen style routine, Pao Twi. The application could be to step in front of your opponent’s lead right leg with your lead right leg, so that you are facing legs at the level of shin or thigh. Block his forward hand attack with your rear left hand. Bring your lead right arm under his attacking right arm. Use your right elbow to hit his back and/or kidney area by turning your waist to the right. Besides being the recipient of an elbow strike, the opponent may be thrown over your right lead leg to the ground.

Final Word

As you may now see, there is a lot going on inside these Chan Szu Chin exercises. To do them all slowly, for a minimum of 9 times for each exercise, could take anywhere from 60 minutes to over an hour. This does not mean that one cannot practice individual movements separately. Each exercise has something special to offer. I have limited myself to a hopefully clear technical description of how to do a few of these easier, basic exercises. I hope you will be able to enjoy their benefits and increase your progress. Although much more could be said regarding the Taiji Principles, let me just summarize by saying this: Be sure to emphasize and to distinguish the substantial and insubstantial; circle and spiral; and the whole body integrated movement. Also, be sure to emphasize and to distinguish between opening and closing; uniting inside and outside; expanding and compressing; raising and lowering; turning left and right; advancing and retreating; maintaining “peng” alignment throughout; and, of course, staying smooth and relaxed. Good Luck!

Reference: The Hun Yuan Taiji of Grand Master Feng Zhiqiang stltaiji.com

Links:
Silk Reeling egreenway.com (many references)

The cobra breath is a tantric breathing exercise. In essence, it is an energy-building breath. One uses breath to move kundalini energy up from the root chakra, at the base of the spine, to the crown chakra which lies at the crown of the head.The particular form cobra breath outlined below is used to expand consciousness, and it can lead to states of bliss and joy. Moving kundalini energy through the body is also rejuvenating for organs and aiding cellular processes. Follow the steps below to experience the cobra breath.

Instructions

1. Sit on the edge of a chair, with the edge your buttocks resting on the seat. You may put your hands on your knees if desired.You can also sit with your back against the wall and use a pillow to support your lower back.

2. Press your tongue on the roof of your mouth. Squeeze your anal muscles, or perineum, and hold.

3. Breathe in. As you breathe in, first feel the energy come up from the base of your spine and up your spine. It should progress to the back of your head and around the top to the crown of your head. Keep your tongue pressed on the roof of the mouth, and make sure your anal muscles stay contracted.

4. As you breathe out, keep your tongue on the roof of your mouth.

5. Slowly, breathe out and make a hissing noise like a snake. Your facial muscles around your jaw and lips should be contracted, almost as if you are smiling, when breathing out.

Reference:How to Do the Cobra Breathing Exercise ehow.com

Links:
Ujjayi breath wikipedia.org

Master Huang Xingxian (Huang sheng Shuan) performing the 5 Loosening Exercises.

Book reference:
Relax, Deep Mind Taiji Basics Patrick Kelly

ISBN 047600425x

p.37 – 45

Links:
Huang Sheng Shyan wikipedia.org

“There are twelve programs of training that should be practiced in sequence. They are the following: [1] introducing yin and yang to each other, [2] gathering and disseminating fire and water, [3] mating the dragon and the tiger, [4] heating and refining the medicines of the pill, [5] ejecting the golden sparks from behind the navel, [6] returning the jade elixir to the tan tiens, using the jade elixir to refine the body, [7] returning the golden elixir to the tan tiens, using the golden elixir to refine the body, [8] moving the refined vapor to the primordial regions, [9] internal observation and exchanging the mundane for the sacred, and [10] transcendence and emanating in different forms.”

人仙功 　Ren Xian Gong
Human Immortal Cultivation
Ren Xian Gong transforms Jing into Qi (炼精化气)

第一　匹配阴阳　Pipei Yin Yang
The First Step: Merging Yin and Yang

第二　聚散水火　Ju San Shui Huo
The Second Step: Gathering and Distributing Water and Fire

第三　交媾龙虎　Jiaogou Long Hu
The Third Step: Dragon and Tiger Mating

第四　烧炼丹药　Shao Lian Dan Yao
The Fourth Step: Forging the Elixir

地仙功 　Di Xian Gong
Earthly Immortal Cultivation
Di Xian Gong transforms Qi into Shen (炼气化神)

第五　肘后飞金晶　Zhou Hou Fei Jin Pin
The Fifth Step: The Flight of Golden Sparks

第六　玉液还丹　Yu Ye Huan Dan
The Sixth Step: The Jade Liquid Elixer

第七　金液还丹　Jin Ye Huan Dan
The Seventh Step: The Golden Liquid Elixer

天仙功 　Tian Xian Gong
Heavenly Immortal Cultivation
Tian Xian Gong transforms Shen to the void (炼神还虚)

第八　朝元炼气　Chao Yuan Lian Qi
The Eighth Step: Facing the Origin

第九　内观交换　Nei Guan Jiaohuan
The Ninth Step: Internal Illumination

第十　超脱分形　Chaotuo Fen Xing
The Tenth Step: Physical Transcendence

Reference:
灵宝毕法•三仙功 Ling Bao Bi Fa : San Xian Gong Three Immortals Cultivation of the Ling Bao Bi Fa thetaobums.com

Links:
Brief Introduction to Ling Bao Bi Fa longmenpai.blogspot.com

The Taiji ball or “qiu” is an integral part of intermediate and advanced training in Yang Taijiquan. While there was some interest in the ball among Taiji practitioners in the 1920′x and 1930′s, interest subsequently diminished and few people, even in China today, are familiar with its extensive practice methods.
In English there have only been several short written accounts by Lee Ying Arng and Yang Jwing-Ming, in particular, that described certain aspects of this training. Ball practice, however, is still taught to Yang family members and some close “indoor” students. The purpose of this article is to shed some light upon the purposes and methods of the taiji ball to the many students of Yang style Taijiquan that practice around the world.
The goals of ball practice are to develop one’s root and refine one’s qi and internal strength. It is usually not taught in the family until the student has practiced for a minimum of four to five years and is somewhat familiar with the forms of Yang Taijiquan and the basic principles of push hands.
If one has not attained a certain level of practice, it is counter-productive to learn the ball, as the student will rely more upon muscular effort than upon utilizing the unified strength of the whole body.
Yang style ball practice probably has its origins in the Chen style, although the ball was also utilized in Wudang and Omei training for many hundreds of years. Yang style Taijiquan, while it evolved from the Chen style, in practice focuses more upon internalization of force and rarely emits it externally, except in fighting.
To my understanding, among the major styles of Taijiquan, only the Yang and Chen styles have developed extensive practice methods utilizing the ball.
The Yang style Taiji form is designed to develop physical conditioning, like most internal systems, by increasing the circulation of blood and qi as an integral method of self-healing, spiritual cultivation and fighting. The ball practice greatly helps to achieve this.
The ball is practiced in relatively lower stances than the open hand form, in which the practitioner must be comfortable and relaxed, and which must not rely on muscle tension. In practicing in low postures, one develops strong ligaments and connective tissue to support the weight of the body, thereby improving one’s “root.”
Like the open hand set, one essentially develops “passive” internal strength, but one finds that when using it “actively” for fali, or explosive force, it greatly improves one’s power in push hands and fighting.
As beginners do not usually possess the ability to eliminate tension in low postures, their energy and their blood circulation become blocked in lower stances and their root remains weak. The more relaxed one is within the stance, the deeper one’s root.
One then can move easily to handling the heaviness of the ball because one’s strength emanates from qi, not from muscular tension, with practice.
Over the years, one can start to utilize heavier and heavier balls, progressing, for example, from 8 pounds to 18 pounds. My grandfather used to say that if one changes the weight of the ball four times in one’s life and can handle the ball easily, one is sure to develop good gongfu. This is obviously not a short-term process.
One must also learn, as in the practice of weapons, to allow one’s body and intention to “follow” the ball, not “lead” it. If one attempts to “lead” the ball, one has the tendency to use muscular force, so that the body “fights itself.” If one “follows” the ball, the qi and blood circulation in the absence of muscular tension can open and become more free-flowing.
There is an old saying that if one’s qi and blood circulate well, one’s life can be long. In more advanced drills, the Taiji ball also contains a lot of coiling movements, which are used to improve Taiji ball push hands and fighting skills.
The Taiji ball exercises were developed for these purposes by the first and second generation of our family; Yang Banhou, for example, was particularly adept with the ball. As one’s root and coiling ability improve, one can emit explosive fali, or spring power, even in low stances. At higher levels of practice, one does not focus on qi, but rather upon the cultivation of spirit, or shen.
Little physical strength is utilized at this level and the movements appear to be executed almost effortlessly. At the intermediate and beginner levels, however, it is more important to learn how to develop spring power rather than brute strength. This is done by developing one’s qi and blood circulation. Therefore, the goals of ball practice are to lower the root, increase coiling ability and to develop spring power. This will in turn improve one’s gongfu.
“Gong” may be translated as ability and it must start with basic exercise training. In ball practice, one first begins with a heavy cube-shaped weight placed on a table, making the body to move it is multiple directions and in circles. The weighted cube is utilized first because it moves in a flat plane only.
The ball comes later, as it allows movement in multiple planes at the same time, including up and down in the vertical plane and in multiple planes simultaneously. Balls can be made of iron, wood or leather filled with sand, and must be perfectly round. The diameter of the ball depends upon the size of the practitioner and the type of practice in which he is engaged. The standard ball, however, has approximately a two foot diameter.
In the United States, a medicine ball is a reasonable substitute. On the table, the wooden or iron ball is more commonly used and there are four basic table exercises with many variations. In these exercises, the ball is moved in multiple planes, and one can use a round or square platform on the table to further refine exact spirals or distances using both one-handed and two-handed methods. Here predominantly spiralic or coiling exercises are practiced.
The next level of training focuses upon the practice of the hanging ball, which may also be made of wood or iron, but is usually made of leather and filled with sand. It is suspended from above by a singular line. Again, spiralic movements are practiced, as well as fali and spinning movements. The hardness within the softness of the ball allows one to better emit fali, or explosive force, and to receive force while neutralizing or changing the direction of the ball’s path.
Multiple balls may be hung together to allow one to practice these methods in multiple direction, simulating attacks by multiple opponents or multiple forces directed as you by one opponent simultaneously. At home, however, we never utilized more than two hanging balls at once. There are 18 exercises in this practice.
Later, one goes on to two or even three person practice with hanging balls in which one person throws or thrusts the ball at another practicing fali, who must receive the force and change its direction or spiralic revolution (practicing fa-jin). Fa-jin here entails a change of direction or transmutation of force from one qualitative state to another. For example, a straight force can be changed into a circular force.
In some exercises, one sends the ball back to the first person or to a third person who is in another direction, further refining and quickening one’s reaction. There are 28 exercises in this particular aspect of ball practice, although one can improvise numerous variations.
The student will also learn a variety of basic exercises in which the ball is held in one or two hands. These postures are practiced in lower stances than one will actually practice the standard Yang style open-hand set, in order to deepen one’s root, develop one’s coiling power and fali, to improve martial skills.
Many of the exercises are similar to actual postures in the open-hand form, such as “Lan Chao Wei” or “Grasp the Sparrow’s Tail” and “Ye Ma Fun Zhong” or “Parting the Horse’s Mane.” Other postures are quite different from the open-hand form.
It is essential that, like the open-hand form, the movements be executed without muscular tension, have smooth transitions, show internal strength, clear intention, coiling ability, and utilize the whole body in unison, not just the arms. Although each of the individual exercises should be repetitively practiced on both the left and right sides, they can also be linked into a set.
The number of different exercises practiced while holding the ball is 28. Therefore, the set contains 28 exercises. In addition, when performing he combination set, there are slight variations in some of the movements, to allow them to better flow into the next exercise.
While the practice of Taiji ball can be grueling, depending on the weight of the ball, this set allows one to build endurance, allowing one to practice a variety of movements. Examples of these exercises are shown in the photos.
The final component of Yang style Taiji ball practice applies push hands methods. The stances are also particularly low to cultivate ones root, and the methods may be divided into two types: two persons pushing the ball itself and two persons utilizing pushing of the ball to push the opponent. Peng, Lu, Ji, An, as well as other aspects of push hands practice, include “banshi,” or “adhering jin,” in which the ball is cupped and held with one hand. There are also 28 exercises in this aspect of ball training.
The Taiji ball is a very good ancillary practice for Taijiquan about which little today is known or understood. It is the author’s wish that this article will help spread awareness among Yang style practitioners of this useful method, as well as its goals and precautions.

Reference:
Yang Style Tai Chi Ball T’AI CHI – Vol. 25, No. 3

Difficulty: Easy
Time Required: 10 – 30 minutes, or longer if you’d like
Here’s How:
1. Sit comfortably, either on a straight-backed chair, or on the floor. The important thing is for your spine to be in an upright position, and your head arranged to allow the muscles of your neck and throat to feel relaxed.
2. Take a couple of deep, slow breaths, noticing how your abdomen rises with each inhalation, then relaxes back toward your spine with each exhalation. Let go of thoughts of past or future.
3. Rest the tip of your tongue gently on the roof of your mouth, somewhere behind, and close to, your upper front teeth. You’ll find the spot that feels perfect.
4. Smile gently, allowing your lips to feel full and smooth as they spread to the side and lift just slightly. This smile should be kind of like the Mona Lisa smile, or how we might smile – mostly to ourselves – if we had just gotten a joke that someone told us several days ago: nothing too extreme, just the kind of thing that relaxes our entire face and head, and makes us start to feel good inside.
5. Now bring your attention to the space between your eyebrows (the “Third Eye” center). As you rest your attention there, energy will begin to gather. Imagine that place to be like a pool of warm water, and as energy pools there, let your attention drift deeper into that pool – back and toward the center of your head.
6. Let your attention rest now right in the center of your brain – the space equidistant between the tips of your ears. This is a place referred to in Taoism as the Crystal Palace – home to the pineal, pituitary, thalamus and hypothalamus glands. Feel the energy gathering in this powerful place.
7. Allow this energy gathering in the Crystal Palace to flow forward into your eyes. Feel your eyes becoming “smiling eyes.” To enhance this, you can imagine that you’re gazing into the eyes of the person who you love the most, and they’re gazing back at you … infusing your eyes with this quality of loving-kindness and delight.
8. Now, direct the energy of your smiling eyes back and down into some place in your body that would like some of this healing energy. It might be a place where you’ve recently had an injury or illness. It might be a place that just feels a little numb or “sleepy,” or simply some place you’ve not recently explored. In any case, smile down into that place within your body, and feel that place opening to receive smile-energy.
9. Continue to smile into that place within your body, for as long as you’d like … letting it soak up smile-energy like a sponge soaks up water.
10. When this feels complete, direct your inner gaze, with its smile-energy, into your navel center, feeling warmth and brightness gathering now in your lower belly.
11. Release the tip of your tongue from the roof of your mouth, and release the smile (or keep it if it now feels natural).
Tips:
1. As with all neidan practices, it’s important to find a balance between effort and relaxation. If you notice a build-up of tension, relax, take a couple of deep breaths, then return to the practice. If your mind wanders, simply notice this, and come back to the practice.
2. Remember to maintain the quality of a gentle, genuine smile – infused with the energy of loving-kindness and compassion – particularly when directing your “inner smile” into an injured place. If you notice frustration, anger, fear or judgment creeping in, take a couple of deep breaths, then connect again with loving-kindness and compassion – the energies that can heal us.
3. The Crystal Palace is known also – in Hindu yogic traditions – as the Cave of Brahma.

Reference: How To Practice The “Inner Smile” by Elizabeth Reninger about.com