Friday, 2 March 2018

Taijiquan's Circles

Taijiquan consists of countless circles. It is a violation of the principle of Taijiquan if the circle is not adhered to, even in lifting a hand or picking up a foot. Half the circle fulfils the role of defence, the other half that of attack. The circle becomes smaller as the gongfu becomes deeper. Often a circle is not visible to detect attack and defence.

Tuishou is also a Taiji circle. Within the circle there are peng, lu, ji, an (warding, diverting, squeezing, pressing), peng, lu taking half the circle and ji, an taking the other half. At the moment of contact with a partner, each hand takes on a circle, half of which sticks whilst the other follows. To be unclear on the roles of the two halves of a circle is to become double-weighted.

Tuesday, 12 December 2017

Zhan Zhuang

During Standing Pole exercise (Zhan Zhuang) the Bai Hui acupoint (at the top of the head) connects with the heavenly qi; the Yong Quan (at the bottom of the feet) joins with the ground qi; the Lao Gong at the centre of the hands opens up to the body's inherent natural qi.
It is said that during Zhan Zhuang the nerves in the knee joints receive strong stimulation that result in the activation of true qi that in time causes the body to warm up and the hands to have the feelings of expansion, numbness and tingling. Negative qi (postural deviation, physical illness, mental stress etc...) is expelled, usually through perspiration.
Achieve effective Zhan Zhuang through its root - from the feet. Known as the "second heart" or the “base of jing and qi”, a vast amount of the body's nerves are concentrated in the soles of the feet. It is credited for taking a major part of the body's physical demands. Zhan Zhuang is also an important method by which to open the Hui Yin acupoint (in the perineum) and dredging the meridians. It helps to quick start the body's energetic mechanism and promotes and enhances the circulatory functions of the Du and Ren Meridians and energy flow in the channels and collaterals.
The famous Chinese poet and pharmacologist Su Dongpo (1037-1101), evaluated qi cultivation method: "Its effect may not be felt initially, but accumulated over 100 days (over time), its benefits cannot be quantified. Compared to medicine its effect is a hundredfold."

Tuesday, 7 November 2017

Progression in Taijiquan

The progression of Taijiquan practice can be seen in this way: in the first stage practice is like moving at the bottom of water; in the second stage it is like moving in water; and in the third stage it is like moving above water. This represents the progression of Taijiquan from substantial to insubstantial. In the beginning the practice is focused upon weightedness and substantiality. As skill increases movements become insubstantial- light and agile - until movements ...appear to glide in the wind.
Practising at the bottom of water the feet constantly seek the ground. When the body moves the water resistance is constantly felt. As one progresses and the body starts to move in the middle of the water, the feet do not need to seek the ground at the bottom and the resistance of the water become lesser; until the third stage when movements are above the water and resistance from the water is no longer felt. The body is extremely light and agile. The expression of Taijiquan is “vacuous, loose, whole, alive”. How does one achieve this? Taijiquan demands that in training movement principles, begin from denseness-heaviness towards lightness-agility. People achieve this in different degrees through their lifetime training.
The Taijiquan principle that says “feet planted like putting down roots” is a metaphor to pay attention to the stability under the feet. Ultimately for health and functionality the body needs to be free and nimble.

Friday, 3 November 2017

The role of breathing on qi circulation...

When correct Taijiquan practice is achieved, the joints and muscles move unimpeded and the Qi flow is no longer blocked. There’s a saying “in order for the water to flow first build the channel". Qi is a subtle abstract substance that makes up and sustains human life activities. It is difficult to observe directly, but its existence is perceived through the senses of the body and according to the various changes of one’s environment.
Qi can be compared to water; abdominal... breathing is like a pressure pump; the dantian is the pressure container; all meridians are water pipes; the limbs are larger pipes; and the heart (mind) is the generator. The mind is on to adjust the breathing, which facilitates filling the dantian and strengthening the pressure. 
Breathing must be deep, long, fine, gentle, smooth, soft, and in step with movements. Through the breath Qi can be distributed through the meridians to the limbs. The distribution process being - using intention, 60% of the water travel upwards, spiralling through the shoulders to the elbows, the wrists, the palms to the fingers, first the little finger then in sequence to the ring, middle, index fingers and the thumbs. 40% travel downwards, spiralling through both kuas into the legs, knees, ankles, feet and into the digits of the feet in sequence.
The flow of Qi follows opening stretching movements and exhalation of the breath. Even as internal Qi reaches the extremities, the internal strength must be full - “Qi must be present in every possible place”.
The key is awareness-guided breathing. Through the reverse abdominal breathing method the rotational movements in the dantian strengthen gradually. In between the in-breathes and out-breathes the little pauses make the abdominal region full like an air-filled balloon, to become “outside soft like cotton, inside strong as steel”. The whole body is imbued with Qi feeling. When pushing hands ‘peng’ energy is fully present and with it the ability to ‘zhan-liang-nian-sui’ (stick-link-adhere-follow). In every part there is the possibility of connecting to an opponent. In time a strong jin develops for attack and defence, as well as the potential to emit power.

Friday, 22 September 2017

Guarding the essence...

For various reasons not many contemporary practitioners are able to realise or transmit the true method and essence of Taijiquan. The past generations of pursuants of the art valued their heritage and guarded it fiercely and did not easily pass it to another person.

 Taijiquan is the essence of classical martial arts. That it had been preserved through the ages was due to the fact that it was not given over or taken up casually. If transmission had been indiscriminate it... would have long become watered down. Also, a complex art such as this can only be grasped by people who are pure in their pursuit and dedicated in their scholarship and self-cultivation.

 People of superficial knowledge expect quick success. The deeper content is beyond their understanding and therefore the need to put in great efforts. They are deemed not worthy of carrying such a weighty thing.


Wednesday, 2 August 2017

The Three Principles of Change

Taijiquan’s core principle is based on the “Zhou Yi", the Book of Change. The three principles of Change as explained in the Book are that change is Continuous, Reductive, and Constant.
The first principle says that change is happening continuously, that nothing, no person, not an idea nor a thought stays static, nor is it possible for them to remain the same. So the first thing one needs to understand is not only about change but also how to adapt to the principle of Taijiquan from its inception to the present have undergone continuous change in accordance with spatial and temporal changes. It has been said that "in the minds of 1000 people, there are 1000 variations of Taijiquan". The detailed explanations of Taijiquan content is like a phantasmagoria; each thing learned or unlearned is capable of change and evolvement into countless other possibilities. Learning Taijiquan is to begin to understand and accept "change".
The second principle of change is that it is reductive. Everything, no matter how profound and mysterious, when we begin to decode the mystery the profundity becomes ordinary and simple. Taijiquan play consists of a plethora of methods and moves that appear insurmountable at first. The “13 Methods” set against the contexts of the “Eight Trigrams” and the “Five Elements", for example, is a summarisation devised by the ancestors by which to understand and learn Taijiquan. Higher wisdom enables the final reduction to the all encompassing Yin and Yang, the theory of mutual existence, mutual creation and mutual change and the quest for the balance of the two complementary opposites.
The third principle of change is that it is “Constant”. Everything is capable of change at any time, but its original principle remains constant and unchanged. It facilitates transformation without its original state being changed. The central theme remains the same - “Change ten thousand times without departing its original state”. No matter that Taijiquan has evolved into many forms and many styles its principle remains constant and unchanged. Taijiquan is so called because its underlying principle is Taiji, of which there is only one. If the principle of Taiji is not applied to the quan, then it is not Taijiquan.

Saturday, 10 June 2017

Following the nature of water...

The highest virtue is to be like water (the big dao of Taiji).

Laozi stated:

 "The highest virtue is like water, benefitting all things, contending with none, and is content with what others disdain. It is therefore closest to the dao"

 Water possesses these virtues:

It flows unceasingly and benefits all living things; therefore it is virtuous.
Always flowing downwards, whatever its shape it is formed without going against the rule of nature; therefore it is righteous.
It is vast and has no limits; therefore it has dao.
It travels without fear into challenging terrains; therefore it is courageous.
It remains level and settled wherever it lies; therefore it is constant.
It is as you see it, with neither embellishment nor detraction; therefore it has integrity.
There is no opening it does not enter; therefore it is perceptive.
It finds its way to its destination; therefore it is tenacious.
It adapts and adjusts continuously according to its situation and environment; therefore it has changeability.

These are the characteristics of water, seemingly harmless but has the potential for great damage; seemingly weak but latently powerful.
It is an ally to everyone, and yields unnoticeable benefits on everything around it. It is a formidable foe, and destroys everything in its path.

This is the nature of water. People who study the internal martial arts need to understand the big dao...