Links:
Bajiquan wikipedia.org
Archive for the 'Posture' Category
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
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
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
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
Seigo Okamoto is the founder of Aikijujutsu Daitoryu Roppokai. Before starting his Roppokai branch Seigo Okamoto was the leading student of the late Sensei Kodo Horikawa of Kodokai.
“If you master aiki, you will be able to apply the techniques using very minimal force. A calm spirit and settled breathing are necessary. At the same time the body must be supple.”
Reference:
Daito-Ryu Aiki Jujutsu by Seigo Okamoto
ISBN 4795250677
p. 46
Links:
Interview with Seigo Okamoto Shihan aikidojournal.com 1990
This type of qigong has been passed on by a Taoist priest by the name of Wang Zhenyi. While practising this type of qigong you should concentrate your attention on making the upper, middle and lower dantians linear. When you have made your three dantians linear, you will attain a very special and comfortable feeling and will almost forget everything. Your small and large circulations will automatically be open to qi. This type of qigong can help you recover quickly from fatigue. No mater how tired you are, you can completely recover after practising this qigong for fifteen minutes. You can do this type of qigong while standing, sitting, lying down, or when practising taijiquan or riding a bicycle. This qigong does not require any preparation or special procedure before stopping.
Procedure:
1. Soon after concentrating your mind in your upper dantian, shift your attention to the lower dantian (huiyin acupoint).
2. After getting the feeling of qi in the lower dantian, shift your mind to the middle dantian and arrange it in line with the upper and lower dantians in order to make the three dantians linear. Then imagine the three dantians as three spheres. You should carefully put the sphere of the middle dantian between the two spheres of upper and lower dantians. The middle sphere will slide out if you do it carelessly.
3. When the three dantians have been made linear, you will get a very special feeling and comfortable feeling. You should hold this feeling as long as possible. It can help you return to the “original state”, to cure diseases and promote your health. You should maintain this feeling and eliminate any distractions.
Reference:
Relax and calming qigong by Wang Peisheng & Chen Guanhua
ISBN 9622381812
p.20
Correct central equilibrium {Zhong Ding} is the basis for everything else in Taijiquan. One must focus with their complete intention {Yi} to differentiate, that which is external and separate from one’s center. The center is the key; it must remain straight and hidden, concentrated, deep inside the body constantly changing, spiraling into the earth for the most part. One must gather all the Qi {energy} to your center. It is this structure that is the basis for internal power {Nei Jing} or Zhong Ding Jing, and essential for good health and longevity. The Dantien {lower abdomen} is alive! Not only does the Dantien push down inside the open hips but also it turns, spirals, bounces, and shoots; inside the structure is always full, always condensed. When you play the Taiji form you are performing the interaction of your Zhong Ding and Dantien. This hidden internal play moves the outside, not necessarily the entire body like a single lump of wood, rather by gathering everything to your center, your outside body follows the direction of this internal command. It is because your inside works so intensively that you receive the health benefit of Taiji. If one only works externally and has strong skin and muscles but weak organs, vessels, and bones, then the outside may thrive while internally you are dying.
Spiritual concentration is crucial. Your Yi must be strong, focused, pure, intent, gathering, confident, and sensitive. It is the Yi/Qi that work together to develop Nei Jing, not ones outer display of strength, {Li} that epitomizes all that is Taiji. The Yi is used at first to search internally for correct alignment of the Zhong Ding, the Dantien and its range of motion, to differentiate between open and closed, empty and full, extension, rooting, and connections. As one develops this inner sensitivity the next goal is to practice control over these basic principles in the correct way, so that the body remains straight, connected, rooted, full, and spirals throughout the Taiji form. Yi is accountable for the gathering of the Qi, and works in harmony with it, in order for these principles to be applied. Yi is responsible for relaxing the external body, the muscle; for storing the Qi one develops in practice, for making smaller circles and spirals, for condensing movement to small frame, and eventually to no visible movement in order to develop Nei Jing.
Rooting three feet into the earth has a double meaning. First one must make their Yi/Qi thick and sink heavy into the earth at least three feet down. Secondly one’s Zhong Ding, like the tailbone, is a third leg and its foot must be buried into the earth.
Rooting is a very important concept in Taiji. Your root must always be deeper than your opponent. In order to dig them out you must be below them. The Dantien and Zhong Ding must be structurally sound and without correct root this is impossible. However you must not be rigid! You must be light and agile, changeable, quiet yet quick. You must learn to balance your power downwards and upwards; the bottom is heavy, the top is light; connected. In order to root you must have a good understanding of the hips. The hips are very complex, the inside hip {Kua} must be free to open and close, spiral into the earth. The outside hip must be strong and flexible to grip the earth, and the sacrum and tailbone must be straight and changeable. The bowl of the pelvis, like a wok or cauldron must be round and accommodate the Dantien. When you develop an understanding of how these things work in harmony your rooting will become more profound.
Learning to connect is fundamental, yet I have been surprised how western students have missed out on this basic principle. Gripping the earth, whole body structure power {Gatsa Jing} cannot be neglected. Just because one concentrates to the center, develops correct Zhong Ding, the outside body is not tofu. Extension is the basis of connection, yet many people wave their arms around in an unconnected and disharmonious method. As a minimum requirement the three external harmonies should be observed, the arms and legs emerge from the spine and work as such. Yes I say work the internal exclusively, deep internal soft movement like water, full like an air bag, but not at the expense of basic connection - extension.
Silk reeling power {Chan Si Jing} is a significant component of the Wu style. Every movement must be a spiral. One spirals into the earth and one spirals away from the Zhong Ding for discharge of energy, simultaneously. Learning Chan Si is implicit in the form, and form practice should be serious, without tension, without the energy coming up. When I play Taiji my whole body spirals, my feet spiral into and on the earth, my Zhong Ding spirals, my Dantien spirals, my Yi/Qi spirals. My structure outside hides my snake inside. Spiraling stretches the vessels; cleanses the organs, strengthens the bones, and invigorates the entire body. It has been one of the components that restored my health. Now I am like a baby, soft yet tenacious, heavy yet changeable, flexible yet powerful; each day I become younger more rejuvenated and my spirit is thus affected as well. What could be more valuable than good health and happiness?
Taiji form and push hands {Tui Shou} have been my method of rejuvenation and progression. One uses Taiji form practice in order to understand the self, Push Hands to understand the Nei Jing. Each day I practice Wu form, Master Ma’s Longevity Qigong, and Tui Shou. In my form practice I am mindful of many principles. I have included 8 basic ones for you to contemplate. In my Qigong practice Yi/Qi and pure internal work is my guide. I Push Hands in the park every day. Win or lose is of no significance. I lose every time if I use Li. I win if I am quiet, if my Nei Jing is pure, my Zhong Ding Jing correct. Over the years I pushed hands with many people. The one quality I respect most in an opponent is their ability to listen. One can only progress if they have the power to listen {Ting Jing}. If their character is so flawed that they must win at all costs, if they must resort to such base instincts and low level techniques and force, I have no misgivings about returning to them what they aim at me.
The harder they attack, the further they fly.
Reference:
See the whole article Wang Hao Da by courtesy of patrickkellytaiji.com
Links:
Wang Hao Da - Finding the Push Hands Connection patrickkellytaiji.com
Master Wang Hao Da Wu Taichi Fast Form youtube.com
The Four Characters: Support, Lead, Relax, and Release
Support the opponent’s power and borrow his force. This involves agility. Lead the opponents power to the front of your body, then begin to store your force. This involves concentration. I relax my force without bending. This involves stillness. I release my force from the waist and feet. This involves completeness.
The important Points in Form, Application, and Power Training
The ancients have said, “If you can entice the opponent to enter and then cause him to fall into emptiness, you may use four ounces to deflect a thousand ponds. If you cannot entice the opponent to enter and then cause him to fall into emptiness, you will not be able to use four ounces to deflect a thousand pounds.” This statement is very deep and has broad applicability; it is beyond the scope of beginners. I will continue with an explanation so that those who have made the decision to study may make progress as they practice. If you want to know your self and know others, you must first give up yourself and follow the opponent. If you want to give up your self and follow the opponent, you must first obtain the opportunity and superior position. If you want to obtain the opportunity and superior position, you must first move the entire body as a coordinated unit. If you want to move your body as a coordinated unit, the whole body must be without misalignment, your spirit and qi must be stimulated. If you want to stimulate your spirit and qi, you must first raise your spirit. If you want to raise your spirit, you must not let your spirit be dispersed externally. If you want to prevent your spirit from being dispersed externally, you must concentrate your spirit and qi in your bones. If you want to concentrate your spirit and qi in your bones, the front of your hips must have power, the shoulders must be relaxed, and the qi sunk downward. The force (jing) must come from the heels, transform in the legs, be stored in the chest, and moved in the shoulders. The leader is the waist. Above, the arms coordinate in attack. Below, the legs follow. The force is changed internally. Withdrawing is closing. Releasing is opening. When still, all is still. Stillness is closing. In the midst of closing is the desire to open. When in motion, everything moves. Movement is opening. Moving through the forms is the gung fu of understanding the self.
Before moving, first check to see if the whole body is conforming to the above described principles. If any part of the body is not in alignment with any of the principles, immediately make corrections. This why the forms must be done slowly and not quickly. Striking Hands (pushing hands) is the gung fu of understanding others, of knowing others in movement and stillness. All this still involves questioning the self. If positioned correctly, as soon as the opponent strikes I do not have to disturb his actions in the slightest but take advantage of his movement and enter. I am assured of borrowing his force. The opponent throws himself. If you are not in a position of power, you still not have remedied the problem of “double-weighting.”1) The answer is found in yin/yang and opening/closing. This is what is meant by “Know yourself and know others, and in a hundred battles you will taste victory a hundred times.”
1) “Double-wieghting” refers to using force directly against the force of the opponent, there by creating two centers or “weights.”
A Study of Taijiquan by Sun Lutang, Translated by Tim Cartmell
ISBN 1556434626
p. 219-20
Sink the shoulders and drop the elbows; contain the chest and pull up the back; the qi sinks to dantian; an intangible energy lifts up the crown of the head; loosen the waist and kua; distinguish empty and full; upper and lower follow one another; use mind intent, not strength; inner and outer are united; intention and qi interact; seek stillness in movement; movement and stillness are united; and proceed evenly from posture to posture. These thirteen points must be attended to in each and every movement. One cannot neglect the concept of these thirteen points within any of the postures. I hope that students will be cautiously attentative, and test and verify these in their practise.
Yang Chengfu (1883-1936) The Essence and Applications of Taijiquan translated by Louis Swaim
ISBN 1556435452
p. 12-13