Archive for the 'Principle' Category

ZhiNeng QiGong

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INTRODUCTION
There are probably a few thousand styles of qigong in China. Among these, Zhineng Qigong stands out as one of the most effective in improving a person’s health and nourishing his body with vital universal energy. Translated literally, Zhineng Qigong means “Cultivating Intelligent Energy”.

Zhineng Qigong was created by Pang Ming , a gifted Qigong teacher with training in Chinese and Western medicine and who had received tutelage from 19 Grandmasters in qigong and martial arts since his early childhood. With the creation of Zhineng Qigong, he has combined the ancient Chinese internal cultivation of Qigong as a healing art with the modern science knowledge of the body and mind. Qigong practice which has been kept secret in China for over 5000 years within families and esoteric schools, has now been made available to the general public and benefiting millions of people around the world. Dr. Pang also founded the largest medicine-less hospital in China , where Zhineng Qigong was used to study mind-body science and its applications to self-healing. He has set up training centers in China that have trained thousands of qigong teachers, most of whom have chosen to dedicate their lives to share and teach qigong to the public.

Purpose of Qigong Practice
The purpose of qigong practice is to improve human life, such as improving physical fitness, enhancing creativity, uplifting emotion and uncovering hidden potential. Qigong offers a path to liberate us from our own limitations and social conditioning and rediscover a higher state of freedom based on consciousness and wisdom. Through qigong, we learn to cultivate chi in our daily practice to progressively synchronize the physical and spiritual elements of our being.
Qigong is different from other exercises such as sports. In qigong you direct your mind inwards while in most exercises the mind is directed externally upon the competitors instead of the activity within the body. Qigong emphasizes cultivating virtue, refining consciousness, regulating breath, and moving the body, while sports are mainly focused on bodily movement. In moving the body, qigong uses the mind to direct chi, chi to direct the body, the movement of the body to serve the spirit, mind and chi, and experience mystery of the body in total relaxation. In sports, one is trained to focus on physical form while the mind is not directed internally, instead towards the movement of the body or tools. The mind becomes the servant to facilitate and synchronize a sequence of movements, moving muscles, tendons, etc.
In terms of regeneration within the body, sports promote the consumption of energy to accelerate this process through triggering the movement of muscles and transforming chemical energy into mechanical energy. Therefore, it requires extra nutrition and more rest to recover the energy. In other words, sports and exercise is designed to amplify the quantity of life energy that comes into and flows out of the body. In contrast, qigong training reduces the consumption of energy, slowing down the process of regeneration. It regulates the order of internal life activity and reorganizes the biological structure, therefore increasing life vitality.

Two Systems of Qigong
There are two systems of qigong, the closed system and the open system. The closed system emphasizes the elimination of external interference by isolating oneself from the environment. This practice focuses on the internal regulation of energy, mind and spirit. All attention is turned inwardly and all bodily senses are reduced to the minimal in the process in order to achieve greater concentration. The practice requires absolute isolation
Zhineng Qigong is an open system. It emphasizes the connection between the individual and the environment, between the human internal chi and universal external chi. The practice applies the universal chi to strengthen the person’s Jing, Chi, and Shen. It also encourages the practice of Qigong through daily living. And it stresses the importance of interaction between human and his environment.
Both systems and the thousands of schools of teaching share the same goal of enhancing the vitality of life, exploring potential intelligence, and improving the quality of life. As a beginner, it is important to choose a suitable method according to one’s own preference. Eventually, through practice of one particular form and based on a strong foundation, one will be prepared to understand and incorporate different teachings in order to progress.

Three Levels of Practice
Zhineng Qigong is currently formulated into three levels of practice. These levels are summarized below:
 
Level 1
Lift Chi Up and Pour Chi Down (Peng Qi Guan Ding Fa) - This is the basic form of the Level 1 practice and consists of a series of gentle body movements, synchronized with meditative visualization to open any blockages inside and promote the exchange of Chi between the body and the Universe. The three sequences in this Form are designed to gather Chi into the three Dantians.
Three Centers Merge Standing Method (San Xin Ping Zhan Zhuang) - This method utilizes a proper alignment of body and centering of mind into a powerful posture designed to root the body into the earth, connect the three main meridians and collect Chi at the Dantian. The method can quickly attain strength and balance of energy.
Stretching Chi (Chen Qi) - This is an effective method to stimulate and mobilize internal physical chi and unify chi within the entire body as a whole.
Wall Squatting (Dun Qiang) - This involves a gentle up-down movement of the body while facing a wall. The practice corrects the spinal structure and relaxes the whole body. It is a very effective stress reduction method and also gives a strong feeling of Chi. With daily practice, it can lead to a high level of Qigong cultivation.

Level 2
Body & Mind Method (Xing Shen Zhuang) - This is the basic form of the Level 2 practice, comprising 10 steps. It works with the internal chi within the body, to open joints and meridians and accumulate Hun Yuan (universal) chi throughout the whole body, from skin to bone. It is a discipline designed to unite the mind with the body and enhance the mind’s ability to command the body, thereby integrating mind and body.

Level 3
Five Elements Unified Method (Wu Yuan Zhuang) - Using sound, movement, and breathing techniques, the method is to activate and balance the internal Chi of five organs thereby unifying the essential Chi of the internal organs into the middle Dantian. It helps to achieve physical cleansing as well as emotional balance.

www.zhinengqigong.org

Chan Lien Tieh Sui Pu Tiu pu Ting

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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

The origin of Daoyin

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2 months ago
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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

Bajiquan

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2 months, 1 week ago
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Links:
Bajiquan wikipedia.org

The Ten Essentials of Taijiquan Theory

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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

Guolin Qigong

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2 months, 2 weeks ago
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The Guo Lin Story

Ms. Guo Lin was a teacher of traditional Chinese painting and was diagnosed with uterine cancer at age 43 and had her uterus removed in 1949 while she was in Shanghai, China. In 1960, the cancer was found to have spread to her bladder, so her doctors removed half her bladder. However, this did not help, her cancer remained and spread and after four other operations, the doctors gave up and in 1964, told her she had only six months to live.

She did not give up hope, but she did not know what to do. As she was cleaning up her home, she found ancient Qigong texts left to her by her late grandfather (a Taoist priest) and began to practice these forms. She found them to be very effective. After six months, she found that her cancer had gone into remission.

In 1970 she started teaching other cancer patients in the parks of Beijing. Her style was called New Qigong Therapy and soon, word was spreading that many of her students were benefiting from this “new” qigong. By 1977 she had gained national prominence and was teaching about 400 students daily in Beijing. She worked tirelessly until her death in 1984 at age 78 (of a cerebral hemorrhage), after having survived cancer for over 34 years and after helping thousands recover from the pain and suffering of various ailments. She had travelled throughout China to lecture, teach and demonstrate.

Now her Qigong style is named in her honor, and it has spread to many countries around the world.

There was a TV special on health called “The Healing Heart”. Near the end of the special was a segment on Guo Lin Qigong. It was about the Shanghai Cancer Recovery Club. These people, instead of being passive in their fight with cancer, were out everyday walking, moving, and breathing in a very special way.

All over Shanghai there were people getting together every morning, hundreds of people in dozens of places, to practice these Qigong forms to help fight their cancer. These groups were run solely by cancer survivors who had used this Qigong. At the time the show was taped, in Shanghai alone, there were almost 3,000 people in these cancer recovery clubs, and besides the Qigong classes they also scheduled group trips, met for yearly anniversaries of members survival, and generally supported each other in their fight.

Now, over a million Chinese with a variety of chronic diseases have learned Guo Lin Qigong, and the various groups claim to have an amazing amount of success (over 80%). One must take these types of claims with a grain of salt, since many of the people may not have been medically diagnosed. However, many hospitals that treat cancer in China will recommend Gou Lin Qigong as part of the treatment.

Guo Lin Qigong was credited as an agent in many cases of cancer remission by the Chinese government. These successes inspired the creation of a cancer survivors club in Beijing, then spreading to many other cities. Today, Guo Lin Qigong clubs can be found all over China. There have been studies done, in China, that seem to prove or provide evidence as to this Qigong’s effectiveness.

Guo Lin Qigong has become a social and medical phenomenon in China. No longer passive, the patients are very active in their own recovery which is strikingly different than what usually happens here.

This Qigong form can be used as an addition to any cancer recovery program. It should not be used to replace any cancer therapy prescribed by your physician. We offer no explicit nor implicit opinion or claim on the effectiveness of practicing Guo Lin Qigong for those with cancer or any other ailment. It is our wish to provide information on Quo Lin Qigong so that those interested can learn this style.

Reference: jadepowerqigong.com

INTRODUCTION OF GUO LIN QI–GONG
by Coach Xu
The new Guo Lin Qi-Gong (GLQG) is a type of self control Qi-Gong therapy consisting of a combination of both slow movements and peaceful meditation. It was initially developed by the late Qi-Gongist, Mrs. Guo Lin who was born China in 1909 and died in late 1984. She was a famous painter noted for her mountain and river scenes of China. When she was six years old, she followed her grandfather to practice child Gong and play Hua-Tuo’s animal analogue demonstration. During her many travels, she visited many famous Qi Gongist throughout China.
In 1949, she contracted cancer of the uterus. Even in spite of her numerous operations, the cancer could not be controlled. In her search for a cure, she turned to the old, traditional Chinese treatment of Qi-Gong. She studied various medical books and continuously applied Qi-Gong therapy to cancer healing. After ten years of
research, she developed a new system of Qi-Gong. Her therapy integrates movement with meditation. Her approach proved to be effective and easy to learn. Since 1972, patients have been using her treatment throughout China. More than ten thousand cancer patients have practiced her new GLQG treatment to fight their cancer. A lot of her cancer patients got healed and did not have any cancer recurrence. In studying the successful cases, it was revealed that GLQG is an acceptable method to add to the treatments integrating TCM with WM. (TCM–Traditional Chinese Medicine, WM–Western medicine)

The Shanghai Rehabilitation Club for cancer patients was established in 1989. in 1993, a survey was conducted of its 1,054 club members having cancer. The survey results revealed that 64 percent of the members having cancer had recovered. It was conclude that of those cured of cancer, 85 % were persistent in exercising GLQG
Some of the benefits from properly practicing GLQG therapy were improved s1eep, appetite, improved immune functions that contributed to preventing replaces and metastasis, improved quality of life, and prolonged survival.

Today, there even a few teachers of GLQG outside of China , in the United
States, Canada, Singapore, Malaysia, Indonesia, Hong and Macao. As a
result, there are adherents of GLQG in these areas. Due to the favorable reputation of
Qi-Gong teachers in the China, our teachers were invited to teach at the Qi-Gong
Association of Japan twice, Once in 1992 and again in 1993. -

The special features of GLQG are that it:
1.– improves physical conditioning which in turn prevents and cures diseases
2.– emphasizes self-training discipline so as to not require external motivation by others;
3.– differentiate Qi-Gong modes, program, and, duration which is, based on the different kinds of diseases including the cause, nature and’location the cancer as well as the physical condition of patients;
4.— is easy to learn and has no proven side effects. However self-training; should be advanced step-by-step and the patient’s willpower must be developed so that they can exert all of their strength.

There are several modes to apply the new GLQG program of treatment, such as:
* Walking with wind respiration:
– natural walking
– quick walking
– stable walking
– 1, 2, 3, point walking
* Waving arms slowly up and down and opened and closed
* Massaging of the Yong Quin acupoint and head
* Hand and Feet rods
* Making special vocal sounds
* Walking slowly for patients with chronic diseases.

Reference: polariswushu.net/koulin.html

What is the use of suppleness?

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2 months, 3 weeks ago
in Energy, Foot, Head, Hip, Knee, Posture, Principle, Pushhands, Shoulder, Structure, Taiji and Waist
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Q: Tai Chi seeks to be supple but what is the use of suppleness?

A: Seeking suppleness enables you to separate your body into pieces. If an opponent pushes against your forearm, your elbow doesn’t move; if against your elbow it moves, but not your shoulder; if against your shoulder it moves, but not your body; if against your body it moves but not your waist; if against your waist it moves but not your leg. This process leaves you as stable as a mountain. When you discharge your opponent, then it is from the feet through the legs to the waist, body, shoulders, elbows, and hands - all connected as one unit, discharging energy like an arrow toward its target. If you cannot relax, your whole body becomes one piece and, even though it is strong, a stronger person will be able to push your one piece and cause you to be unstable. Thus the use of suppleness is crusial. With it you can be one unit attacking and fragmented parts defending - able to be relaxed and hard, agile stepping forward or back, and substantial and insubstantial as needed. Whit these abilities you will then have all of the Taichi function.

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

Page: 27

Analysis of Yin-Yang Structure of the Internal Energy in Taijiquan

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2 months, 3 weeks ago
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Zhu Datong from the promotion text to “Analysis of Yin-Yang Structure of the Internal Energy in Taijiquan DVD Series” (Red.)

Eighty-one Forms of the Natural Taijiquan (Internal Energy)

There are Eighty-one Forms in the Natural Taijiquan, including three chapters of Internal Energy, Practical Combat, and Health Care. Nine forms in nine sections, a total of eighty-one forms. It exercises the heart, spirit, mind, and energy, from the upper to the lower, the inner to the outer. It is art, an exercise in the art of relaxation and flexibility in the exchange of Yin and Yang. The characteristic of the Natural Taijiquan is following the principle and the track of natural ways. The first is light and agile, it focuses on the mind not the force. It moves in an arc during the exchange of Yin and Yang. It moves as the water, which is the softest in the world. Practicing this set of boxing is as natural and smooth as the floating clouds and flowing water. It is good for the health and it can drive away disease and prolong life.

Change the Thinking and Concept, Nine Relaxing, Ten Need and One Lightness

Before we take up Taiji we should have an understanding of its structure and quality. Taiji has its own roles and traits. It has some common features with other techniques of martial arts, but it has its own features like the changing of Yin and Yang, flexibility, the usage of consciousness instead of force, be cooperated with the up and down, coordination between the inner and the outer, changing between the emptiness and the solidness, and practicing of boxing passively. The fundamental skills of Taiji are important, the hands and the feet must cooperate with each other. The basic skills are from the bottom to the top, relaxing the toe, heel, knee, crotch, elbow, waist, shoulder, wrist, hand, and fingers. All in succession. This is Nine Relaxing. The Ten Need are: keeping the buttocks down, wrapping the crotch, shrinking the abdomen, dropping hips, extending the chest, making the back round, emptying armpits, and straightening the neck. One lightness: Pushing the head up in mind. The Conghui point as the Yang peak and the Baihui point as the Yin peak.

Three Move, Three No Move and Calming the mind, will and spirits

Pay attention to the practice of Three Move and Three No Move: That is the movement of hands without the feet’s movement, vice versa, or the movement of both at the same time. Three No Move of the body: firstly, no movements; secondly, no active movements; thirdly, no rush. Also, there are Three No Move about hands: firstly, no movement; secondly, not letting go; thirdly, no resistance. The Three no Move about the hands and feet: firstly, movement of hands without feet; secondly, feet’s movement without the hands; thirdly, the movement of both. (You will be familiar with when to do movement of hands and feet, after you practice more.) In the practice and pushing hands, Three Move and Three No Move are very important. It is not important how the master teaches you, but decided by the Yin and Yang changes of Taijiquan. Taijiquan emphasizes building up the body, as well as silence of mind. Practicing Quan is to calm your mind. Don’t be fickle and eager for quick success and instant benefits.

Taiji Hand and Art of Roushou

Taiji Hand is made of fingers, palms, and wrist. Don’t use hand with power so it is empty. Through the years’ practice we understand not to put power on Taiji Hands so it will move freely. if there is any block, it will do harm to the health. Empty hands are good for the natural sinking of shoulders and elbows. The sinking of the shoulder is connected with that of the elbow. Relax with the 28 small joints, which have their own functions. Pushing hands is made by long term practice of relaxation of hands. It is the combination of exercising and application of Taiji Quan. Mr. Jin Yong has some understanding of Taiji and there are many rules of pushing, which can be set into four categories: firstly, control movement with quietude and taking advantage while in disadvantage; secondly, using the consciousness instead of power; thirdly, subduing the hardness by the softness; fourthly, countering a big power with small power.

Taiji Eight-direction Line

Eight-direction Line Diagram is formed by The Thirteen Postures, including eight directions: four normal directions of martial arts (east, west, south, north), and four corners directions (northeast, northwest, southeast, southwest), combined with five steps (advancing, retreating, look to the left, look to the right, central equilibrium). The circular Eight-direction Line Diagram is from a square, forming from the rim of a circle at the center extremely important. While practicing Taijiquan, as long as there is Eight-direction Line, there will be an accurate central point. Because of this, the directions and position will be unmistakable, preventing from a mistake that “small error can lead to a serious result.”

The Complement of Yin and Yang

The researchers who study the traditional Taijiquan know very well that the important characteristic of Taijiquan is that the status of yin and yang play a leading role in Taijiquan. Respond if there is change of Yin and Yang. Yin is inseparable from Yang, and vice versa. The complement of yin and yang is something like Taiji totem which the fish of yin and yang are independent of each other. Because yang refers to inhaling and opening, Yin refers to expanding, exhaling, and joining. They connect together from head to tail. It is just the complement of yin and yang. Black fish, yin, has a white eye, and white fish, yang, has a black eye. There is yang in the yin, and vice versa. This is indeed the meaning of the quan theory. It will not fail as long as you use this theory.

Eighty-one Forms of the Natural Taijiquan (Practical Combat)

There are Eighty-one Forms in the Natural Taijiquan, including three chapters of Internal Energy, Practical Combat, and Health Care. Nine forms in nine sections, a total of eighty-one forms. It exercises the heart, spirit, mind, and energy, from the upper to the lower, the inner to the outer. It is art, an exercise in the art of relaxation and flexibility in the exchange of Yin and Yang. The characteristic of the Natural Taijiquan is following the principle and the track of natural ways. The fist is light and agile, it focuses on the mind not the force. It moves in an arc during the exchange of Yin and Yang. It moves as the water, which is the softest in the world. Practicing this set of boxing is as natural and smooth as the floating clouds and flowing water. It is good for the health and it can drive away disease and prolong life.

Taiji Foot

From principles for Taijiquan written by the ancestors, it is said that the base is the foot. The foot is the base, so relax the foot, the toes. Relax from the foot, the knee, the crotch, the waist, the shoulders, the elbows, the wrists, and the hand, from the foot to the top. The solid step is completely sold while the empty step is completely empty. Exchange the Yin and Yang when stepping. In the boxing, Yin and Yang exchange all on the foot. There is no need to move the hand, just change the Yin and Yang on the foot. Move from the foot, to the leg, and the waist without a break. The upper follows the lower, and the outer joins the inner. It is useless without the foot. Zhu Datong experienced the function of the foot during a practice, in Wu-style Taijiquan. The center is on one leg, the foot is the base, the base of change between Yin and Yang. Zhu Datong came up with a formula: the upper and the lower are in one line, Yin and Yang exchange on the feet.

Search YouTube to find other videos with Zhu Datong

The Legend of Li Ching-Yuen

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3 months ago
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In the province of Szechwan in China lived until last week Li Ching-yun. In China where Age means something he was a great man. By his own story he was born in 1736, had lived 197 years. By the time he was ten years old he had traveled in Kansu, Shansi, Tibet, Annam, Siam and Manchuria gathering herbs. He continued to gather herbs for the rest of his first 100 years. He lived on herbs and plenty of rice wine. When asked for his secret of long life. Li Ching-yun gave it readily: “Keep a quiet heart, sit like a tortoise, walk sprightly like a pigeon and sleep like a dog.” The “Scholar War Lord” Wu Pei-fu. not satisfied with this formula, took Li into his home and was lectured on “how to get the most out of each century” by maintaining “inward calm.” Some said he had buried 23 wives, was living with his 24th. a woman of 60, had descendants of eleven generations. The fingernails of his venerable right hand were six inches long. Yet to skeptical Western eyes he looked much like any Chinese 60-year-old. In 1930 Professor Wu Chung-chieh, dean of the department of education at Chengtu University, found records that the Imperial Chinese Government had congratulated one Li Ching-yun in 1827 on his birthday. The birthday was his 150th, making the man who died last week—if it was the same Li Ching-yun, and respectful Chinese preferred to think so—a 256-year-old.

Reference:
Tortoise-Pigeon-Dog time.com

Links:
Li Ching-Yuen wikipedia.org 

What is Peng Jin?

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3 months, 3 weeks ago
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What is Peng Jin and is it better to maintain a little in the arms for example to prevent people from coming in?

People misunderstand Peng. There is another word with the same sound and only one stroke different that means something like structure or framework and people often think this is what is meant by Peng. If you base your Taiji on this incorrect meaning of Peng then the whole of your Taiji will be incorrect. Peng Jin is over the whole body and it is used to measure the strength and direction of the partners force. But it is incorrect to offer any resistance. It should be so light that the weight of a feather will make it move. It can be described like water which will, with no intention of its own, support equally the weight of a floating leaf or the weight of a floating ship. Then he added in English: “Peng Jin is sensitivity”.

Reference:
Q & A’s with Master Ma Yueliang. Interview by Patrick A Kelly patrickkellytaiji.com