Source: http://www.nzherald.co.nz/category/story.cfm?c_id=204&ObjectID=10396078
Monday, August 14, 2006
New Zealand Tai chi Exercise schemes save elderly from falls
Exercise schemes save elderly from falls Monday August 14, 2006
Exercise programmes financed by ACC are helping to save elderly people from falls. One scheme is reducing falls and fall-related injuries in the elderly by a third, physiotherapy researcher Elizabeth Binns told a weekend conference in Auckland. That scheme, the Otago Exercise Programme, was one of two ACC-funded falls-prevention schemes for the elderly, the Auckland University of Technology worker said. The other was a modified form of tai chi, delivered as a community-based exercise group. The Otago scheme, taught in people's homes, was prescribed individually and aimed to strengthen muscles and improve balance. It had been available for two years in West Auckland, provided by nurses from primary health organisation HealthWest or its contracted clinics. Falls are the most common cause of injury and the major cause of hospitalisation in people over 65 but researchers say a third of falls by the elderly could be prevented. American researchers have found that 30 per cent of the elderly fall annually, half are repeat fallers, and 1 per cent of falls result in hip fracture. A quarter of elderly people who fall will die within six months and 60 per cent have restricted mobility. In New Zealand, falls by the elderly cost the Accident Compensation Corporation (ACC) around $100 million a year. They can be caused by muscle weakness, poor balance and vision and the effects of medication. Elizabeth Binns said it was too soon to calculate the effects of the schemes on hospital admissions, but national figures on the Otago programme indicated that 58 per cent of participants had fallen at least once before starting the programme. Yet six months after joining, only 26 per cent reported falling. Dr Paul Lam, of the University of New South Wales, says in the latest issue of the journal NZ Family Physician that 16 weeks of modified tai chi can reduce falls in the elderly by 47.5 per cent. "ACC is a world leader in utilising tai chi for falls prevention. In 2005, ACC funded over 200 modified tai chi classes in New Zealand for over-65-year-olds." Martin Johnston
Source: http://www.nzherald.co.nz/category/story.cfm?c_id=204&ObjectID=10396078
Source: http://www.nzherald.co.nz/category/story.cfm?c_id=204&ObjectID=10396078
Saturday, July 22, 2006
The Power of Words - can Help You or Hurt You: cont.
The Power of Words - can Help You or Hurt You: here's another report about this, this one's from the New York Times.
July 18, 2006A ‘Senior Moment’ or a Self-Fulfilling Prophecy? By BENEDICT CAREY
Resigning yourself to old age may produce the very mental lapses that most people fear will strike them in their golden years.
In a paper appearing in the current issue of the journal Social Cognition, psychologists report that men and women in late middle age underperformed on a standard memory test when told they were part of a study including people over age 70.
Inclusion with an older group — an indirect reminder of the link between age and memory slippage — was enough to affect their scores, especially for those who were most concerned about getting older, the authors concluded.
Researchers refer to this self-undermining as a stereotype effect, and they have documented it in many groups. In studies, women perform less well on math exams after reading that men tend to perform better on them. Similarly, white men perform less well when they are told that they are competing in math against Asian students.
People over 65 also slump on memory tests when they are reminded of the link between age and mental decline. The new study, financed by the National Institute on Aging, is the first to show the effect so clearly in a borderline group, experts say — middle age is certainly not young, but it is well short of “senior.”
“This study is a very nice extension of previous work into this in-between age group,” said Becca Levy, an associate professor of epidemiology and psychology at the Yale University School of Public Health.
The findings, she added, “show how negative images of aging on TV, in other media and in jokes reinforce negative stereotypes that can affect performance even before” people reach retirement age.
Laurie O’Brien of Tulane University in New Orleans and Mary Lee Hummert of the University of Kansas in Lawrence recruited 85 men and women from age 48 to 62 and split them into three groups. The researchers told one group that they would be testing their memory against others ages 70 and over, and informed another group that they would be competing against people in their 20’s. The third group, who took the tests without being told of any competition, acted as a control. All the participants took a standard word-recall exam, in which they studied a list of 30 words for two minutes and then wrote down as many as they could remember. Surprisingly, those who believed they were competing against younger adults did fine, remembering an average of more than 14 words — the same score as the control group. They showed none of the anxiety that other studies have found in people competing against others who, according to stereotype, are more capable.
But the participants who believed that they were being tested against much older people faltered, remembering just over 12 words, a significant difference from the controls. Being included with an “older group” by itself was apparently enough to provoke an unconscious acceptance of the stereotype that advancing age must sap memory — and the test scores to reflect it.
Poor performance on the test was especially evident in men and women who, on psychological tests, betrayed concerns about old age, even if they were in their late 40’s or early 50’s, the authors reported.
“The implication is that some of the things we say about ourselves in conversation — joking about ‘senior moments’ is a perfect example — these kinds of comments may in fact undermine our own memory at the time we’re saying them,” Dr. Hummert said. “And the fear is that it has a cumulative effect, that it becomes a negative feedback cycle.”
Source: http://www.nytimes.com/2006/07/18/health/psychology/18old.html?ei=5087%0A&en=cd9d936c51205834&ex=1153713600&pagewanted=print
July 18, 2006A ‘Senior Moment’ or a Self-Fulfilling Prophecy? By BENEDICT CAREY
Resigning yourself to old age may produce the very mental lapses that most people fear will strike them in their golden years.
In a paper appearing in the current issue of the journal Social Cognition, psychologists report that men and women in late middle age underperformed on a standard memory test when told they were part of a study including people over age 70.
Inclusion with an older group — an indirect reminder of the link between age and memory slippage — was enough to affect their scores, especially for those who were most concerned about getting older, the authors concluded.
Researchers refer to this self-undermining as a stereotype effect, and they have documented it in many groups. In studies, women perform less well on math exams after reading that men tend to perform better on them. Similarly, white men perform less well when they are told that they are competing in math against Asian students.
People over 65 also slump on memory tests when they are reminded of the link between age and mental decline. The new study, financed by the National Institute on Aging, is the first to show the effect so clearly in a borderline group, experts say — middle age is certainly not young, but it is well short of “senior.”
“This study is a very nice extension of previous work into this in-between age group,” said Becca Levy, an associate professor of epidemiology and psychology at the Yale University School of Public Health.
The findings, she added, “show how negative images of aging on TV, in other media and in jokes reinforce negative stereotypes that can affect performance even before” people reach retirement age.
Laurie O’Brien of Tulane University in New Orleans and Mary Lee Hummert of the University of Kansas in Lawrence recruited 85 men and women from age 48 to 62 and split them into three groups. The researchers told one group that they would be testing their memory against others ages 70 and over, and informed another group that they would be competing against people in their 20’s. The third group, who took the tests without being told of any competition, acted as a control. All the participants took a standard word-recall exam, in which they studied a list of 30 words for two minutes and then wrote down as many as they could remember. Surprisingly, those who believed they were competing against younger adults did fine, remembering an average of more than 14 words — the same score as the control group. They showed none of the anxiety that other studies have found in people competing against others who, according to stereotype, are more capable.
But the participants who believed that they were being tested against much older people faltered, remembering just over 12 words, a significant difference from the controls. Being included with an “older group” by itself was apparently enough to provoke an unconscious acceptance of the stereotype that advancing age must sap memory — and the test scores to reflect it.
Poor performance on the test was especially evident in men and women who, on psychological tests, betrayed concerns about old age, even if they were in their late 40’s or early 50’s, the authors reported.
“The implication is that some of the things we say about ourselves in conversation — joking about ‘senior moments’ is a perfect example — these kinds of comments may in fact undermine our own memory at the time we’re saying them,” Dr. Hummert said. “And the fear is that it has a cumulative effect, that it becomes a negative feedback cycle.”
Source: http://www.nytimes.com/2006/07/18/health/psychology/18old.html?ei=5087%0A&en=cd9d936c51205834&ex=1153713600&pagewanted=print
The Power of Words - can Help You or Hurt You: here's another report about this, this one's from the New York Times.
July 18, 2006A ‘Senior Moment’ or a Self-Fulfilling Prophecy? By BENEDICT CAREY
Resigning yourself to old age may produce the very mental lapses that most people fear will strike them in their golden years.
In a paper appearing in the current issue of the journal Social Cognition, psychologists report that men and women in late middle age underperformed on a standard memory test when told they were part of a study including people over age 70.
Inclusion with an older group — an indirect reminder of the link between age and memory slippage — was enough to affect their scores, especially for those who were most concerned about getting older, the authors concluded.
Researchers refer to this self-undermining as a stereotype effect, and they have documented it in many groups. In studies, women perform less well on math exams after reading that men tend to perform better on them. Similarly, white men perform less well when they are told that they are competing in math against Asian students.
People over 65 also slump on memory tests when they are reminded of the link between age and mental decline. The new study, financed by the National Institute on Aging, is the first to show the effect so clearly in a borderline group, experts say — middle age is certainly not young, but it is well short of “senior.”
“This study is a very nice extension of previous work into this in-between age group,” said Becca Levy, an associate professor of epidemiology and psychology at the Yale University School of Public Health.
The findings, she added, “show how negative images of aging on TV, in other media and in jokes reinforce negative stereotypes that can affect performance even before” people reach retirement age.
Laurie O’Brien of Tulane University in New Orleans and Mary Lee Hummert of the University of Kansas in Lawrence recruited 85 men and women from age 48 to 62 and split them into three groups. The researchers told one group that they would be testing their memory against others ages 70 and over, and informed another group that they would be competing against people in their 20’s. The third group, who took the tests without being told of any competition, acted as a control. All the participants took a standard word-recall exam, in which they studied a list of 30 words for two minutes and then wrote down as many as they could remember. Surprisingly, those who believed they were competing against younger adults did fine, remembering an average of more than 14 words — the same score as the control group. They showed none of the anxiety that other studies have found in people competing against others who, according to stereotype, are more capable.
But the participants who believed that they were being tested against much older people faltered, remembering just over 12 words, a significant difference from the controls. Being included with an “older group” by itself was apparently enough to provoke an unconscious acceptance of the stereotype that advancing age must sap memory — and the test scores to reflect it.
Poor performance on the test was especially evident in men and women who, on psychological tests, betrayed concerns about old age, even if they were in their late 40’s or early 50’s, the authors reported.
“The implication is that some of the things we say about ourselves in conversation — joking about ‘senior moments’ is a perfect example — these kinds of comments may in fact undermine our own memory at the time we’re saying them,” Dr. Hummert said. “And the fear is that it has a cumulative effect, that it becomes a negative feedback cycle.”
Source: http://www.nytimes.com/2006/07/18/health/psychology/18old.html?ei=5087%0A&en=cd9d936c51205834&ex=1153713600&pagewanted=print
July 18, 2006A ‘Senior Moment’ or a Self-Fulfilling Prophecy? By BENEDICT CAREY
Resigning yourself to old age may produce the very mental lapses that most people fear will strike them in their golden years.
In a paper appearing in the current issue of the journal Social Cognition, psychologists report that men and women in late middle age underperformed on a standard memory test when told they were part of a study including people over age 70.
Inclusion with an older group — an indirect reminder of the link between age and memory slippage — was enough to affect their scores, especially for those who were most concerned about getting older, the authors concluded.
Researchers refer to this self-undermining as a stereotype effect, and they have documented it in many groups. In studies, women perform less well on math exams after reading that men tend to perform better on them. Similarly, white men perform less well when they are told that they are competing in math against Asian students.
People over 65 also slump on memory tests when they are reminded of the link between age and mental decline. The new study, financed by the National Institute on Aging, is the first to show the effect so clearly in a borderline group, experts say — middle age is certainly not young, but it is well short of “senior.”
“This study is a very nice extension of previous work into this in-between age group,” said Becca Levy, an associate professor of epidemiology and psychology at the Yale University School of Public Health.
The findings, she added, “show how negative images of aging on TV, in other media and in jokes reinforce negative stereotypes that can affect performance even before” people reach retirement age.
Laurie O’Brien of Tulane University in New Orleans and Mary Lee Hummert of the University of Kansas in Lawrence recruited 85 men and women from age 48 to 62 and split them into three groups. The researchers told one group that they would be testing their memory against others ages 70 and over, and informed another group that they would be competing against people in their 20’s. The third group, who took the tests without being told of any competition, acted as a control. All the participants took a standard word-recall exam, in which they studied a list of 30 words for two minutes and then wrote down as many as they could remember. Surprisingly, those who believed they were competing against younger adults did fine, remembering an average of more than 14 words — the same score as the control group. They showed none of the anxiety that other studies have found in people competing against others who, according to stereotype, are more capable.
But the participants who believed that they were being tested against much older people faltered, remembering just over 12 words, a significant difference from the controls. Being included with an “older group” by itself was apparently enough to provoke an unconscious acceptance of the stereotype that advancing age must sap memory — and the test scores to reflect it.
Poor performance on the test was especially evident in men and women who, on psychological tests, betrayed concerns about old age, even if they were in their late 40’s or early 50’s, the authors reported.
“The implication is that some of the things we say about ourselves in conversation — joking about ‘senior moments’ is a perfect example — these kinds of comments may in fact undermine our own memory at the time we’re saying them,” Dr. Hummert said. “And the fear is that it has a cumulative effect, that it becomes a negative feedback cycle.”
Source: http://www.nytimes.com/2006/07/18/health/psychology/18old.html?ei=5087%0A&en=cd9d936c51205834&ex=1153713600&pagewanted=print
Wednesday, July 05, 2006
Week 9
Forms: to Brush Knee / Play the pei pa/ Brush Knee
Philosophy:
Mile stone check: Students are checking their progress in terms of the forms the have learnt and remembered by heart. But besides this assessment, let them be aware also of the other important landmark/ milestones/ check list of accomplishment/ journey along the way, namely,
Philosophy:
Mile stone check: Students are checking their progress in terms of the forms the have learnt and remembered by heart. But besides this assessment, let them be aware also of the other important landmark/ milestones/ check list of accomplishment/ journey along the way, namely,
- Better balance - signifying better mind/body coordination. Also signifies that the student has now a calmer mind. A disturbed/ unstable mind cannot produce a stable body.
- Better relaxation (song) - there are stages here: generally the student would have become more song in several areas first: the arms. There are other parts to check - shoulders, elbows, knee (of empty foot), angkle, hip joint, pelvic area, loosened abdomen.
- Sensitivity to the qi - Check with the students if they detect sensations in their hands as this is the area they may be more sensitive - the fingers - eg, the middle finger - any heat, tingling etc. Its important to recognise if they begin to sense this, as then gradually their awareness and nuturing will continue to grow. Some will feel some tingling at the finger tips. Acknowledge that this is the beginning, and this signifies calmess of the mind, and relaxedness.
Thursday, June 15, 2006
Push Hands—Its Place in Tai Chi Chuan
In practicing forms, we put into practice the differentiation of yin and yang on an individual basis; i.e. you differentiate the yin yang within your own body.
As you progress, you would want to differentiate yin yang working with another person - that is short is what push hands and Tai chi for self defense is all about.
>>> From : http://www.taichiforarthritis.com/newslettertcaa/0204/0504.htm
Push Hands—Its Place in Tai Chi Chuan
By Nigel Tuck
Drawn to Tai Chi by its legendary health benefits, many people are unaware that it’s a martial art and are surprised to see students in pairs practicing what, to the uninitiated, may look like a form of wrestling.
What is Push Hands and where does it fit into Tai Chi?
A major problem with the many forms of martial art practiced in China for centuries was that training in them could, and often did, result in serious injury or even death. With the creation of Push Hands by the founder of the Chen style of Tai Chi Chuan, the risk of injury was greatly diminished and a system of training par excellence was born. It enabled the dedicated student to learn, and appreciate, the subtleties of this most sophisticated of the martial arts.
The Forms
The forms are the foundations on which you build your Tai Chi. Unless you devote yourself to perfecting the forms, and to regular practice, you will be building a castle on sand.
Many of the attributes of a martial artist can be gained by practicing the forms. You can thus strengthen your muscles and improve your flexibility, balance, and fitness, as well as improve relaxation and calmness of mind. You will also learn body coordination and the correct postures for attack and defense.
Importantly, you will also develop a solid base (known as your root) and build up your internal strength.
Your teacher will be able to let you know how successful you have been in gaining these attributes. However, there are limits to what even the best and most attentive teacher can do. Only you can judge the calmness of your mind. And how do you evaluate progress in developing your root and building up your internal strength? The answer to the last question is—Push Hands.
Push Hands
One of my teachers described Push Hands as doing the form under stress. Essentially, with hands and/or forearms touching, you try to find a chink in your partner’s defenses and attempt to push and/or pull your partner off balance. At the same time, by yielding to his force you must neutralize your partner’s attempts to push and/or pull you off balance. All the while, you strive to maintain correct posture and a solid stance.
Push Hands thus becomes the perfect laboratory for testing your flexibility, balance, relaxation, calmness of mind, posture and ability to coordinate your body—all the attributes you learned in the forms. By practicing the forms you learn Tai Chi; in Push Hands you apply what you’ve learned. By applying the Tai Chi principles you’ll learn in more depth about, and improve your performance of, the forms and improvement in the forms will improve your Push Hands ability. So, as opposed to the vicious circles we all know about, the forms and Push Hands create a positive circle of learning and advancement in the art.
Without the feedback from Push Hands, improvement in the forms will be finite. The possibility of improvement in Push Hands, however, is infinite. There’s no end to the quest for mastery.
The Desire to Win
Training in Push Hands requires a partner. You should not regard him or her as an opponent but as a friend who has graciously agreed to help you in your practice with the aim of mutual benefit.
However, you will find it difficult to divorce Push Hands from its competitive aspect. When you are pushed you feel you have “lost” a point and when you successfully unbalance your partner you feel you have “won” a point. When you “lose” a point you may feel that you must now “win” one to get revenge.
Then, as you gain experience in Push Hands you discover that the less you try to “win” the more successful you become. In other words, the less your ego intrudes into the practice the better. (If you feel, as I do, that we are much better off if we are in control of our egos, rather than slaves to them, then I can heartily recommend Push Hands as the ideal arena to do battle with your ego.)
Strength vs Skill
The claim has been made that for years the National Push Hands Competition in China was won by weight lifters with no Tai Chi experience.
I am unable to verify the truth of this claim, but the inference is clearly that skill in Push Hands is no match for physical strength. One response to such claims would be to point to the legendary bout in Malaysia between Tai Chi Master Huang Sheng-Shyan and a champion wrestler. The wrestler was 20 years younger and 15kg heavier yet Master Huang won by 26 falls to zero.
Alternative Training Methods
There may be other ways of training in the martial art side of Tai Chi Chuan, but Push Hands has been created expressly for training in those principles that are unique to Tai Chi Chuan. Principles such as not meeting force with force, of relaxing and yielding (overcoming hardness with softness) in order to deflect a force of 1000 lbs with 4 oz. Push Hands also enables us to train our sensitivity so as to detect an opponent’s attack at the moment (or even before) it’s launched.
In order to apply these skills we must overcome our natural instincts. For example, when pushed aggressively our natural instinct is to tense up, not to relax and yield; when our arm is pulled our natural instinct is to resist and pull back to free the arm, not to relax the arm and “give it up.” To overcome our natural instincts and to apply Tai Chi principles without thinking takes long hours of training, and Push Hands, designed specifically for this purpose, is the ideal way to get such training.
Through books and studying the forms we can gain an appreciation of the principle of Yin and Yang on which Tai Chi is based, but only in Push Hands can we gain a true understanding of how the constant interchange between Yin and Yang works in combat.
Then after years of training comes that first magic moment in Push Hands when it all comes together. You detect your partner’s attack before it’s launched, you yield, neutralize and counter and your partner falls with hardly any effort on your part and you know that Tai Chi works.
On Reaching the Highest Levels of the Art
If you’re practicing Tai Chi purely for its health benefits you don’t need to learn Push Hands. There are some purists who would claim that you are not, therefore, practicing Tai Chi. But I‘d respond by saying of course you are. You’re not playing football are you?
Can you reach the highest levels of the art without mastering Push Hands? Unfortunately, the answer must be “No.” But you’ll still be able to enjoy the health benefits and have a lot of fun learning a fascinating art while doing so.
Conclusion
Returning to the title of this article: “Push Hands—Its Place in Tai Chi Chuan,” I’m reminded of the famous quote from Jerome Kern regarding Irving Berlin’s place in American music: “There is no place for Irving Berlin in American Music—Irving Berlin is American music.”
For me, there is no place for Push Hands in Tai Chi Chuan—Push Hands is Tai Chi Chuan.
Push Hands is Tai Chi Chuan every bit as much as the forms are. Together they are the Yin and the Yang of Tai Chi Chuan and as such, for the martial artist, they balance and complement each other.
As you progress, you would want to differentiate yin yang working with another person - that is short is what push hands and Tai chi for self defense is all about.
>>> From : http://www.taichiforarthritis.com/newslettertcaa/0204/0504.htm
Push Hands—Its Place in Tai Chi Chuan
By Nigel Tuck
Drawn to Tai Chi by its legendary health benefits, many people are unaware that it’s a martial art and are surprised to see students in pairs practicing what, to the uninitiated, may look like a form of wrestling.
What is Push Hands and where does it fit into Tai Chi?
A major problem with the many forms of martial art practiced in China for centuries was that training in them could, and often did, result in serious injury or even death. With the creation of Push Hands by the founder of the Chen style of Tai Chi Chuan, the risk of injury was greatly diminished and a system of training par excellence was born. It enabled the dedicated student to learn, and appreciate, the subtleties of this most sophisticated of the martial arts.
The Forms
The forms are the foundations on which you build your Tai Chi. Unless you devote yourself to perfecting the forms, and to regular practice, you will be building a castle on sand.
Many of the attributes of a martial artist can be gained by practicing the forms. You can thus strengthen your muscles and improve your flexibility, balance, and fitness, as well as improve relaxation and calmness of mind. You will also learn body coordination and the correct postures for attack and defense.
Importantly, you will also develop a solid base (known as your root) and build up your internal strength.
Your teacher will be able to let you know how successful you have been in gaining these attributes. However, there are limits to what even the best and most attentive teacher can do. Only you can judge the calmness of your mind. And how do you evaluate progress in developing your root and building up your internal strength? The answer to the last question is—Push Hands.
Push Hands
One of my teachers described Push Hands as doing the form under stress. Essentially, with hands and/or forearms touching, you try to find a chink in your partner’s defenses and attempt to push and/or pull your partner off balance. At the same time, by yielding to his force you must neutralize your partner’s attempts to push and/or pull you off balance. All the while, you strive to maintain correct posture and a solid stance.
Push Hands thus becomes the perfect laboratory for testing your flexibility, balance, relaxation, calmness of mind, posture and ability to coordinate your body—all the attributes you learned in the forms. By practicing the forms you learn Tai Chi; in Push Hands you apply what you’ve learned. By applying the Tai Chi principles you’ll learn in more depth about, and improve your performance of, the forms and improvement in the forms will improve your Push Hands ability. So, as opposed to the vicious circles we all know about, the forms and Push Hands create a positive circle of learning and advancement in the art.
Without the feedback from Push Hands, improvement in the forms will be finite. The possibility of improvement in Push Hands, however, is infinite. There’s no end to the quest for mastery.
The Desire to Win
Training in Push Hands requires a partner. You should not regard him or her as an opponent but as a friend who has graciously agreed to help you in your practice with the aim of mutual benefit.
However, you will find it difficult to divorce Push Hands from its competitive aspect. When you are pushed you feel you have “lost” a point and when you successfully unbalance your partner you feel you have “won” a point. When you “lose” a point you may feel that you must now “win” one to get revenge.
Then, as you gain experience in Push Hands you discover that the less you try to “win” the more successful you become. In other words, the less your ego intrudes into the practice the better. (If you feel, as I do, that we are much better off if we are in control of our egos, rather than slaves to them, then I can heartily recommend Push Hands as the ideal arena to do battle with your ego.)
Strength vs Skill
The claim has been made that for years the National Push Hands Competition in China was won by weight lifters with no Tai Chi experience.
I am unable to verify the truth of this claim, but the inference is clearly that skill in Push Hands is no match for physical strength. One response to such claims would be to point to the legendary bout in Malaysia between Tai Chi Master Huang Sheng-Shyan and a champion wrestler. The wrestler was 20 years younger and 15kg heavier yet Master Huang won by 26 falls to zero.
Alternative Training Methods
There may be other ways of training in the martial art side of Tai Chi Chuan, but Push Hands has been created expressly for training in those principles that are unique to Tai Chi Chuan. Principles such as not meeting force with force, of relaxing and yielding (overcoming hardness with softness) in order to deflect a force of 1000 lbs with 4 oz. Push Hands also enables us to train our sensitivity so as to detect an opponent’s attack at the moment (or even before) it’s launched.
In order to apply these skills we must overcome our natural instincts. For example, when pushed aggressively our natural instinct is to tense up, not to relax and yield; when our arm is pulled our natural instinct is to resist and pull back to free the arm, not to relax the arm and “give it up.” To overcome our natural instincts and to apply Tai Chi principles without thinking takes long hours of training, and Push Hands, designed specifically for this purpose, is the ideal way to get such training.
Through books and studying the forms we can gain an appreciation of the principle of Yin and Yang on which Tai Chi is based, but only in Push Hands can we gain a true understanding of how the constant interchange between Yin and Yang works in combat.
Then after years of training comes that first magic moment in Push Hands when it all comes together. You detect your partner’s attack before it’s launched, you yield, neutralize and counter and your partner falls with hardly any effort on your part and you know that Tai Chi works.
On Reaching the Highest Levels of the Art
If you’re practicing Tai Chi purely for its health benefits you don’t need to learn Push Hands. There are some purists who would claim that you are not, therefore, practicing Tai Chi. But I‘d respond by saying of course you are. You’re not playing football are you?
Can you reach the highest levels of the art without mastering Push Hands? Unfortunately, the answer must be “No.” But you’ll still be able to enjoy the health benefits and have a lot of fun learning a fascinating art while doing so.
Conclusion
Returning to the title of this article: “Push Hands—Its Place in Tai Chi Chuan,” I’m reminded of the famous quote from Jerome Kern regarding Irving Berlin’s place in American music: “There is no place for Irving Berlin in American Music—Irving Berlin is American music.”
For me, there is no place for Push Hands in Tai Chi Chuan—Push Hands is Tai Chi Chuan.
Push Hands is Tai Chi Chuan every bit as much as the forms are. Together they are the Yin and the Yang of Tai Chi Chuan and as such, for the martial artist, they balance and complement each other.
Tai Chi growing in popularity throughout Indiana
Tai Chi growing in popularity throughout Indiana
By Karin GrundenThe Tribune-Star
— Harriett McNeal still remembers the Tai Chi instructor she met two decades ago during a trip to China. He was 85, yet as spry and flexible as a 20-year-old. “I thought, my gosh, if I can be like that,” McNeal recalled of the man who introduced her to the ancient form of Chinese martial arts. Twenty years later, the Terre Haute woman credits the slow, graceful movements of Tai Chi with significantly improving her balance — so much so that she hasn’t stumbled since starting classes eight years ago.Before then, it wasn’t unusual for her to trip a couple of times while walking her dog around the block. “I was a real klutz,” said the 77-year-old retired Indiana State University professor. “Knock on wood, I haven’t tripped in eight years.” Tai Chi, which mixes deep breathing with flowing gestures, is growing in popularity throughout the state, said Roy Geib, director and assistant dean of the Indiana University School of Medicine at Terre Haute.Last week, a workshop featuring Tai Chi master Dr. Paul Lam of Australia drew 100 participants to St. Mary-of-the-Woods College. Participants came from as far as Australia, Japan, England and Canada, Geib said. Denise Duggan of Terre Haute was among those who attended. She began practicing Tai Chi six years ago when her husband, Mike, was recovering from open heart surgery. In addition to health benefits of the martial art, Denise Duggan views Tai Chi as a way of clearing the mind.To properly perform the meditative physical exercise, it takes the kind of concentration in which you let your mind go blank, Duggan said. “It’s cool. You’re opening up your energy gates. You’re letting your qi flow,” she said. Qi refers to spiritual energy. McNeal, who practices Tai Chi in her driveway for about a half hour daily, said the art form can take months to perfect. The entire body is part of the movement — from eye placement to the precise position of one’s hands, she said. McNeal said she’s so focused during her sessions she doesn’t notice passers-by who might stare or comment. “You really kind of go into a trance when you do it,” she said. Duggan has grown accustomed to a few curious looks when she leads a Wednesday evening class that rotates between local parks. Young children, in particular, seem fascinated, she said.Vi Bell of Terre Haute, one of Duggan’s students, has helped give Tai Chi demonstrations in area nursing homes. “Everyone thought it was odd and laughable when we first started,” said Bell, but people are more accepting with time.That may be the case especially when they discover the health benefits, which have said to include less joint-pain in arthritic patients and pain relief from other chronic conditions. Geib of the IU School of Medicine said he’s planning to conduct research beginning this fall on the health aspects of Tai Chi. Several studies are under way elsewhere to examine the effect of the martial art on cardiology patients and diabetics, he said. For Bell, it won’t require results of a study to keep her active in Tai Chi. She’s already convinced of its benefits. “I’m 85 years old and I’m still moving,” she said.
Karin Grunden can be reached at (812) 231-4257 or karin.grunden@tribstar.com.
Copyright © 1999-2006 cnhi, inc.
By Karin GrundenThe Tribune-Star
— Harriett McNeal still remembers the Tai Chi instructor she met two decades ago during a trip to China. He was 85, yet as spry and flexible as a 20-year-old. “I thought, my gosh, if I can be like that,” McNeal recalled of the man who introduced her to the ancient form of Chinese martial arts. Twenty years later, the Terre Haute woman credits the slow, graceful movements of Tai Chi with significantly improving her balance — so much so that she hasn’t stumbled since starting classes eight years ago.Before then, it wasn’t unusual for her to trip a couple of times while walking her dog around the block. “I was a real klutz,” said the 77-year-old retired Indiana State University professor. “Knock on wood, I haven’t tripped in eight years.” Tai Chi, which mixes deep breathing with flowing gestures, is growing in popularity throughout the state, said Roy Geib, director and assistant dean of the Indiana University School of Medicine at Terre Haute.Last week, a workshop featuring Tai Chi master Dr. Paul Lam of Australia drew 100 participants to St. Mary-of-the-Woods College. Participants came from as far as Australia, Japan, England and Canada, Geib said. Denise Duggan of Terre Haute was among those who attended. She began practicing Tai Chi six years ago when her husband, Mike, was recovering from open heart surgery. In addition to health benefits of the martial art, Denise Duggan views Tai Chi as a way of clearing the mind.To properly perform the meditative physical exercise, it takes the kind of concentration in which you let your mind go blank, Duggan said. “It’s cool. You’re opening up your energy gates. You’re letting your qi flow,” she said. Qi refers to spiritual energy. McNeal, who practices Tai Chi in her driveway for about a half hour daily, said the art form can take months to perfect. The entire body is part of the movement — from eye placement to the precise position of one’s hands, she said. McNeal said she’s so focused during her sessions she doesn’t notice passers-by who might stare or comment. “You really kind of go into a trance when you do it,” she said. Duggan has grown accustomed to a few curious looks when she leads a Wednesday evening class that rotates between local parks. Young children, in particular, seem fascinated, she said.Vi Bell of Terre Haute, one of Duggan’s students, has helped give Tai Chi demonstrations in area nursing homes. “Everyone thought it was odd and laughable when we first started,” said Bell, but people are more accepting with time.That may be the case especially when they discover the health benefits, which have said to include less joint-pain in arthritic patients and pain relief from other chronic conditions. Geib of the IU School of Medicine said he’s planning to conduct research beginning this fall on the health aspects of Tai Chi. Several studies are under way elsewhere to examine the effect of the martial art on cardiology patients and diabetics, he said. For Bell, it won’t require results of a study to keep her active in Tai Chi. She’s already convinced of its benefits. “I’m 85 years old and I’m still moving,” she said.
Karin Grunden can be reached at (812) 231-4257 or karin.grunden@tribstar.com.
Copyright © 1999-2006 cnhi, inc.
Wednesday, June 14, 2006
Chen tai chi - interview with Ma
http://www.hsing-i.com/hsing-i_journal/ma.html
Copyright: Pai Hui Ke Enterprises 1990
Lineage Transmission
Chen Tai Chi: An Interview withMaster Ma Hong
Conducted By: Andrea Cheng
In May of this year, we had the great opportunity to interview Master Ma Hong, of Chen Style Tai Chi, while he was visiting from China.
This is our first official foray into the other internal arts to appear in the Hsing I Journal pages. We intend to make an effort over time to include representatives from all the other internal arts possible, as we believe them to be truly inseparable. Although our primary focus shall remain Hsing I.
We would like to extend our gratitude to Master George Xu, for allowing us to conduct this interview in his home while Master Ma Hong was visiting. And for helping with his comments during the interview process.
We hope you enjoy this truly lucid man and his thoughts about internal practice. This interview was translated from the original Mandarin.
Ed.
HJ: Could we trouble you to take a moment and relate your history of study? Your Shr Fu?
One of the most famous practitioners of Chen T'ai Chi Ch'uan is Chen Fah Ke. I studied with the son of Chen Fah Ke, Chen Dao Kuei. Chen Fah Ke was a seventeenth-generation master. Our teacher then was eighteenth generation.
HJ: And you?
Nineteenth generation.
George Xu: He isn't just an ordinary student. He is considered to be an "inner-door" student, more valuable. He is a nineteenth generation master. His teacher is representative of the whole Chen style in China. Very, very famous. He wrote three books.
HJ: You wrote three books about... T'ai Chi Ch'uan?
Yes, yes.
HJ: Do you still have a lot of students?
Yes.
HJ: How long have you been teaching?
Let's see... No earlier than `76. Because before then, I wasn't teaching. What was most important to me was studying with my teacher. I felt that there was so much to study, one couldn't study it all. T'ai Chi Ch'uan is very rich in content.
HJ: True.
I always felt there was just so much to study. I still feel that I am a student! (laughter). I still feel that I am making progress, growing.
HJ: About when did you begin studying?
I started in... with T'ai Chi Ch'uan... I started in 1962. Thirty three years. With this most recent teacher, I started in 1972.
HJ: 1972...
Yes, I started with Chen Dao Kuei in 1972. Originally, I was studying with some of my friends. But what we did wasn't very standard. In the end, I wanted to study Chen T'ai Chi more precisely, more deeply, so I joined with Chen Dao Kuei.
HJ: What in your opinion are some of the most important aspects of study?
Hsing I, Pa Kua, T'ai Chi: they all have one thing in common. And that is the most important thing: gang ru hsiang ji. (Hardness and softness in close succession) Pa Kua is also this way. I understand this, but I don't practice it at all. The same with Hsing I: I know a little bit about it, I learned a little bit. But for the most part I studied T'ai Chi Ch'uan.
Now, as to the T'ai Chi that is popular these days, there are two kinds: one kind is too soft.
HJ: What kind is that?
I'd rather not say. If I say, people might get upset. Without my saying, people should know which kind it is. Very slow, very soft. It has lost its martial aspects. Its basis. Originally, T'ai Chi Ch'uan was a martial art.
HJ: So, in your point of view, there's... what we do, Chen T'ai Chi, which is like the main stream, and there are also off-shoots from Chen T'ai Chi which are, in your opinion, too soft, placing more emphasis on health, holistic benefits rather than martial benefits? You are a firm believer in the martial aspects of the art?
Now there are many different types of T'ai Chi which are very popular. Yang style, Wu style, Sun style, Chang style; many different types. But the character of each of these is different. Different in what way? In my opinion, there are some that tend to be too soft, and others which tend to be too hard. This is my opinion. I believe that which was taught by my teacher was just the right combination of hardness and softness. He spoke of Yin and Yang, T'ai Chi Yin Yang. He said that T'ai Chi must have hard, soft must have fast and slow, have insubstantial and substantial, open and closed. Also it must have... oh, there's just so much..., "I, Ch'i, Li", all of these must be combined together. That which is closed must be opened, and that which is opened must be closed. Entirely open is not good, and entirely closed is not good. (Demonstrates posture examples) Therefore I believe that which was transmitted by my teacher was more fitting to what was the original face of T'ai Chi Ch'uan.
So, in addition to benefiting health, T'ai Chi must also have its martial worth. Our teacher taught not only each posture, but broke down the function, the martial use of each posture.
HJ: So, do you believe that form follows function, or does function follow form? Do you first learn the movements, and then the functions?
The two are one and the same.
HJ: But which do you study first?
The movements, the forms. At first the teacher does not talk about the use of the postures. Slowly, after your movements are very correct, then the teacher can discuss why they are the way they are. How to use them. First achieve precision in movement.
HJ: When you teach students, in the beginning, do you first teach form?
Correct.
HJ: You teach them to be soft?
Gang ru hsiang ji. (Hardness and softness in close succession.)
HJ: At the same time.
Yes. The student has some movements... how do I explain... which are soft, but not truly soft. Do you understand?
HJ: Could you please elaborate a little?
For instance, a certain movement may look soft, but there is still force in it. But this force, this strength is not a hard strength; it is a "soft" strength. It is a flexible strength. You can expand it, or you can contract it. It is a spiral force. So here, there is both strength and relaxed softness. Only in this way can you have gang ru hsiang ji. If it is all hard, then it is not T'ai Chi. If it is completely soft with no strength, this is not good either.
HJ: How are your students able to study this kind of softness?
The first step: allow them to be too soft. Let them concern themselves with precision in movement. Where does this hand go? Where is this foot placed? Let them become very clear on these points. From where to where? From what point to what point? After that, you can teach the student to relax, and teach them the meanings, the applications of the movements. Step by step. You want to break things up into different steps. The first step, copy the forms, the appearances. The next step, teach him the internal aspects. Where is the strength in this movement? Is it here? Is it there? Where is the strength? This is the internal aspect. Next, you can teach application. Why am I hitting this way? What is the purpose behind this movement? The fourth step is to teach strength, power.
HJ: And how do you teach that?
There are several different ways. Solo single form, Twi shou, Long pole, Standing postures, many more methods.
HJ: Could you please explain?
When you practice solo form, you must practice every posture, every movement with fah jing. It is soft, yet instantly hard. When you practice fah jing, like these (demonstrates a strong issuing force while exhaling sharply). There is another part; that is, teaching how to transmit power. You must understand this, must understand power. T'ai Chi is about yin and yang; this is its underlying theory. Besides that, you must also study medicine, anatomy, military strategy..., Also, when you practice, the forms must look good artistically. When other people watch you, they must feel very comfortable. All of this is important. The end goal of practice is that your strength be relaxed, lively and springy.
With the whole body, you must be flexible. You have to utilize your whole body, use proper body kinetics, and you have to be loose... It has to come from your legs, your waist, your spine, your shoulders, point by point. Even though sometimes you have to strike with your elbow, or the forearm, the whole power is still there, extending all the way. Like a spiral.
HJ: When you teach your students, at first, you teach them section by section...?
Posture by posture, movement by movement. Our teacher taught in a very detailed manner. Because every movement has its hidden meaning. There is nothing that is empty.
HJ: In your opinion, as to those styles of T'ai Chi which are now very popular, why do they not fah jing in their solo forms practice?
Originally, in Yang style and Wu style, they also used to practice fah jing. When Yang passed the style on to his son, they still would fah jing. But then, from the third generation on - Yang's third generation, Wu's second generation - they no longer practiced fah jing. After the Manchurians unified China, the nobles who practiced were unwilling to expend that kind of energy; they were interested purely in the "health" aspects of the art. So they got rid of these stricter requirements and softened everything.
But the Chen style is the oldest, the most ancient. So it still contains a richness of martial content. Hsing I ch'uan is the same. Some people practice it very softly and cannot fah jing. Then there are others who practice it very hard, with a lot of strength. That just comes from different practitioners, different lineages.
HJ: Discuss with us if you will what you think the key components are that make a good internal boxer.
(Master Ma, speaking to George Xu) You go ahead and tell them. Tell them the things that we emphasize.)
George Xu: The Chen style is a very complete system. So they are not only want muscle, they want be muscle, bone, ligament, tendon, internal energy, spiritually, they want all to be well trained. Complete. That's why they have a requirement of a minimum of 20 principles to be good quality. The first one, they want one move, everything move. Because this way, you can gather in your maximum physical power, to issue your power or redirect your enemy's power. Not just use a part of body to do it. It's just like a dog. when you see a dog fight, you never see a dog just use the front to protect the other dog's attack, The whole body. One move. Everything.
The second one is, if you want to be good at T'ai Chi, it has to be not use your hand and foot through the waist. You have to use the whole body through the waist. And that's the minimum requirement. And the whole body do the movement, plus in the future, is your spiritual movement; your body is just the form.
And the third one is the waist is the main power. The waist area - dan tien - waist area. And the spine. You need special training on the waist, and dan tien and the spine spiral. The waist turning, spine rotate. In Chen T'ai Chi, this is very emphasize.
Yes, this is very important.
George Xu: Number four is... nei Ch'i. Internal energy has to be full. A lot of people it's ... uh... weak, you know. It's like a tire. They only have five pounds pressure. So when the people attack you, you get hurt. See, the high-level T'ai Chi master, the internal energy is like 50 pound in 30 pound tire: you kick the tire, you fly out. So their internal energy is full. But once the internal energy is full, like a rubber man full of air: you cannot become separate. If you were not full of energy, you'd become flat, soft. If full of energy, it cannot be flattened.
The fifth, is T'ai Chi high-level. It must be each joint connect. And all the power come from Earth. You know, start from Earth, from the feet, and controlled by waist, and delivered to the fist. In between the alignment must be connect.
The sixth is to have a great range of motion. And... because a lot of people, they don't have... the joint don't have a great range of motion, so when they go low they cannot go any lower. They go to big stance, they cannot go any bigger. So it's like a tire that can only go to 30 mph or 20 mph... it is very short distance, never cover long distance. So you should be able to short, long. [ Repeats all of this in Chinese to Ma:. Then master Ma adds something which he translates...] Skin, bone, muscle, has to be loose. The shoulder has to be like a soy bean milk. Internal ch'i has to be... you know... moving.
Number seven is also the internal... the invisible power training. Because a lot of people can issue visible power, but at invisible power, short distance power, they are not very good. So the high level T'ai Chi master, the whole body is fixed, so anybody touch them, they can issue this invisible power. So this is the ligament power, most of it is not muscle power anymore, it is ligament power, and also internal breathing power. So that's two powers in this special training.
And number eight is a high-level one. They do the form, or they fight, they have strong "I", you know, the internal has the "I" (intention). Outside they have a animal shape. A lot of people, their form is like a human body, the "I" is calm and sleepy, so they never get the high level. So you want to be a good, you know, a great T'ai Chi boxer, it has to be. you know. you need to externally carry form, and internally carry "I". So the internal and external has to be powerful.
A specialty in T'ai Chi is whenever they have opening, they have inside somewhere close, whenever have close, inside somewhere open. So a lot of people they just, when they open, everything open, like a ballet dancer, when they close, everything close. So this way they are not creating opposing power. In this way make the whole body have Yin Yang balance. Otherwise you only have yang, no yin, or you only have yin, no yang. And that's no good. You not yin yang balance.
And number ten is opposing power. So whenever you have front power, you must. like when you push the cart, you hand push forward, you must have back power. Whenever you have up power -- you lift things - you have down power. So it's always opposing power inside your body. All the time.
And number eleven is T'ai Chi is mainly eight words. We call opening, close, empty, full, spiral, turn, and up, down. A lot of people they opening close, but not empty full at the same time, or up down, spiral turn at the same time. So when the Chen style. especially Chen style. they are very emphasize this: eight words at the same time, all the time, everywhere.
Number twelve is no center. A lot of people they either leaning forward, or back, you know. they never on the center. Looking for your own center, understanding your own center is a whole lifetime job. Because only when you have center, you have the best structure, you can have maximum power. So the center is very important. The one thing you need to understand your own power. Because you have center you can take care of eighty men, everywhere you have power. Instead of one-dimensional power.
Number thirteen is not all the movement all the way. A lot of people they do movement, they just open here (demonstrates), they not all the way, you know, they just punch to here, they never can reach anybody. Like Tiger, chase all the way, he never just half way. So when he close. Really close, not just close a little bit. All the way, so you get maximum exercise.
Number fourteen. is don't know what is a yin and a yang. A lot of people practice kung fu, they either too much yang, not enough yin. So they are push hands or fighting, they just want to use their own power. They don't care where your power. They don't understand how to borrow enemy's power or use enemy's power. When you want to use or borrow enemy's power, or to even create some power, make them give you more power, you must understand emptiness.
Another one is that most people have no Si, presence. Not alive enough. So they don't have. like water, just like a lake of water, very peaceful, very smooth, but not like a wave crashing of the surf. Si is the presence, or the potential energy, before they hit you. Like a rock on the top of mountain: stay there is no Si. One day rolling down the middle of your mountain, carry lot of dust and, you know, stone. That time this rock has Si, ok? So a lot of T'ai Chi, they don't have Si, because they don't practice single movements. Like this movement (demonstrates). But if you just do this, there's no Si. It's not alive enough.
Another one is. uh. the most of people not get meat. What mean is that. you know, when you unscrewdriver things. you want to take off the bolt, or you have to get that thing. if you slip, you don't get anything. So that mean you do the form, you must get to the jing. Like when you push the car, you get power, you get meat, so you know you can push. Otherwise, slippery ground, you don't get meat, you later cannot use any power. That mean you don't get anything. So when you do form, same thing. If the posture, you don't feel has power, you don't feel you get strength, that mean this movement too slippery. You have no meat, and then you don't develop any strength.
The highest level, I will say, he is suddenly fast, suddenly slow, suddenly soft, suddenly hard, suddenly disappear, suddenly appear. And that's what T'ai Chi is: soft like water, hard like ice, disappear like steam. So they have all these qualities. You say he is soft; he is softer than you. You say he hard, he is harder than you. You say he don't have soft, he have soft inside. You say he. he. he too hard, but he has soft inside. So. whenever he want soft, he can have soft, whenever he want hard, he can have the hard. And inside the soft they have the hard, inside the hard, they have soft. So all these things can be quick changed.
Have great range of motion, in between the soft and hard. Not just soft or hard. This is the middle line of the soft and hard. Lot of people either go that way too far, or go that way too far. All in between very little short range. The high level is great range of soft and hard. So if he is harder than you, softer than you, you want hard, you can go that way. You want soft, you can go that way. And very natural and soft, natural smooth. But also is not like a peaceful water: you're always like an ocean wave, and. you know. look like you are very peaceful, some sometimes can be a very big wave, throw your boat down. So have great, threatening energy - Si. I think. mainly. of course more than this, but I don't want to talk more. That's enough (chuckles).
HJ: Thank you. That was great: very detailed!
Chinese wu shu (martial arts) is now very lacking in detailed, systemic study. On the one hand, we must continue to propagate our art; on the other, what we must now undertake is scientific study. That is, which kind of wu shu is the must "scientific"; is must fitting for physical training, is must fitting for health. And we must approach this in a very scientific manner; not necessarily talking about yin, yang, chi; abstract things. We must be very scientific. America. in my opinion. America is a country in which science is very well developed. It would be wonderful if America would use some of this ability to study Chinese martial arts.
We are now trying to adopt a certain type of attitude towards T'ai Chi Ch'uan. On one hand, we want to spread the art, and on the other, we want to investigate it, research it. We also want to look into other forms of martial arts. Hsing I, Pa Kua, all of these we also want to investigate. But we want to establish which style is most scientific, must suitable to study, is best at protecting one's self. Now, there are some types of kung fu that tend to concentrate only on external strength, not talking about yang sheng, enriching and lengthening one's life. So, because of this, the life of the art is very short. There are others which concern themselves only with yang sheng, and not with more martial aspects. Nevertheless, we would also like to study these martial art benefits of health preservation and physical protection.
As to T'ai Chi Ch'uan, Chen T'ai Chi, it's a better style of T'ai Chi Ch'uan. It not only develops the body, it develops the mind. This is something many people don't know.
HJ: Could you please expand on that a little bit?
In studying T'ai Chi Ch'uan. sometimes we're very nervous, tense, have a lot on our minds. Today I'm here, tomorrow I'll be there. all very stressed. Some people's nerves are really on edge. They cannot relax. However, in practicing T'ai Chi Ch'uan, you must relax. Your entire body must relax. In this form that we study, there are eighty-three postures. Eighty-three postures. That's what our teacher passed on to us. Over three-hundred movements. Every moment of every movement is regulated very strictly; you cannot deviate at all. You must practice daily with full concentration. After you become familiar with the form, and you can free your mind to practice with full concentration, you develop both your big brain and your small brain. In this way, practicing the art, your mind becomes very clear. I used to be very sick. I was very weak. I couldn't sleep, I couldn't work. This is why I began studying the art. I was thirty-five. Now I am sixty-nine years old. Although I still feel as though I am thirty six. That benefit came from my practice. I practice T'ai Chi Ch'uan every day. Form my thirty years of experience, I can tell you that T'ai Chi Ch'uan is marvelous.
HJ: You've practiced T'ai Chi for so many years. Every style has its own method. There is a certain method to Hsing I, to Pa Kua. Could you please compare styles for us? Compare Chen T'ai Chi and Hsing I. In you opinion, what are the differences between them? Their similarities? There must also be many similarities between Chen T'ai Chi and Pa Kua; what do you think?
My opinion.? They have much in common. Hsing I, Pa Kua, and T'ai Chi were all developed from the Chinese theory of yin and yang. It's just that their forms, their shapes are not the same. Their character is not the same. Hsing I Ch'uan tends toward more linear. Pa Kua tends toward circular. T'ai Chi Ch'uan contains both Spiral and Hard and Soft in close succession. Even though their outward appearances are different, at the highest levels their demands are the same, and that is a proper balance of hard and soft. All emphasize the unification of mind and body. Heart, ch'i, and spirit. Your form and spirit are in Harmony. It isn't possible to say which one is better: study whichever one you like.
George Xu: I study T'ai chi. It seems to me that Hsing I develops wai ch'i, external ch'i. It is based on animal movements, and so more stresses external form. Because of this, it is easy to tend toward being too hard. If there is no internal training, it is very easy to be tough and strong. T'ai Chi, because in the beginning is soft, relaxed, to get the whole body. you know. coordination. So it very easy to go to the soft direction. So that's why a lot of time Hsing I most people is very hard, and T'ai Chi is very soft. But actually, to the highest level, they work on both. And Pa Kua is the same thing. Pa Kua is a lot of people is just walking a circle, you know, doing a circle motion. But also has lot of training, lot of internal training. So finally is similar. But the way. Pa Kua more focus centrifugal force. More than Hsing I. Hsing I more focus on the. you know. linear type, animal concepts, that kind of thing.
Their nei gong, internal work, is the same, of one direction. It's just the external shape that is different. The inner strength, they're all the same. The only difference is just the exterior; the theory's the same, the concept's the same, it's all based on the theory of yin and yang, and combine soft and hardness.
HJ: When you teach your students, how do you teach them to fah jing? In practicing T'ai Chi. in T'ai Chi there is some quality of hardness. When it comes to fah jing, how do you teach your students?
The first step is found in form. Then they progress step by step. In the first step, let them copy the rough movements, the general form; that's good enough. In the second step, I teach them how to transfer power. Because the power is external, but it is internal as well. The power is here, then it is there; how does it move?
HJ: And what about "I"? How do you teach them to have "I"?
Every movement has it. What is "I"? "I" and Ch'i unite as one. My "I", my Ch'i, where do they come from? From dan tien. It must be from dan tien. It is not from one shoulder to another. You must be clear on this point.
HJ: Everyone has different shortcomings. When they've first started, what do you teach them?
We start with the first movement! If they learn quickly, we teach them a little faster; if not so fast, we teach them a little slower. It doesn't matter what their weakness is, the first step is the same. To develop "I", you have to learn the basic posture, and continue to practice, learn where the intent is with each movement, as far as where the strike is supposed to end, and where your focus is. I do not teach either seated meditation or other exercises as some others do. I emphasizes that students continue to practice, and as they move along in their practice, they'll learn piece by piece to compete the picture. That's why different levels have different forms to train.
Different students have different needs. Some want to become doctors. Some are workers. Some are massage therapists. Some students want to know. Then what? Well, let them study meridians. In order to better understand all of this, I want to the Department of Chinese Medicine at a medical college. I became a student. At the age of fifty, I went back to school and studied meridians. Went to understand where the twelve meridians pass through the body. This is something that advanced students of T'ai Chi really must understand: understand where the ch'i flows through the body.
Knowing where the points are -- bai hui - and this other point - hui yin-so when you practice. because you know specifically where those points are, therefore it's easier for you mind to form a straight line, which straighten your spine, and that will alleviate a lot of spinal problems that could cause, or already people are suffering. That could correct that.
When you use strength from your legs, you must know the meridian "San Yang". The energy will go down "San Yang" and the energy goes toward the inside form "San Yin". So when you strike, this is energetically what happens. So when you issue energy, you must understand how to move the waist, and how the chi flows from dan tien.
HJ: Now, the last question. forgive us. Today we have asked you a lot of question, and we are very, very grateful. You have been very open and willing to speak about anything, without reservation. Do you think that there is any question that I have overlooked? Something you feel would be of interest to our readers? With regards to practicing the art? What point do you feel remains that we have not mentioned?
In my experience, if you practice T'ai Chi right, you will be more calm, you would have more patience, you can think more clear, you're not easily disrupted, you can be more focused. Basically, you're like water - very natural. Now in China, except for Tibet, and Xinhai, I have students in every province. Hong Kong, too. There are also those in Taiwan who practice. In Taiwan, magazines have published my articles, four of my articles. I am trying to spread the art and help mankind. I feel that my family - Chen family style - in particular what we do, is very scientific. Therefore it's easier to teach people, and people can profit by it much easier, so that's my goal, trying to spread the art.
There is a saying: the road that I am walking demonstrates that this style is good. I wish to continue to perpetuate the art so that it may benefit many more. I am living proof. So I would like to share that with everybody.
There are some old sayings in China: Practicing martial arts, first of all you must search for the theory and the concept behind the art. So you have to do the research. And so therefore you must also have the discipline to follow the theory and correct theory, understanding it, to be on the right track. After that, you will then abandon the superficial, that you have to go through in order to develop, and then final, you will absorb and enjoy the fruit.
There are many different Chinese martial arts. Every different kind. There are also many different styles of T'ai Chi. We need to examine them and determine which is best, most in keeping with the theory of T'ai Chi. Those that are not in keeping with this theory are not important. In China. those three books I published have become very popular. Tai Chi Magazine, that editor, he bought one. He said that of all T'ai chi books, mine are the best. That's what he said. But it's now that what I said was good, it's that what my teacher passed on to me was good.
HJ: Master Ma, you are too modest. Thank you so much for you time and insight. You are most welcome.
Master Ma is a nineteenth generation Chen Style practitioner. He has written numerous books and articles on the subjects of Chen T'ai Chi and internal power development. His effortless strength and supple movement are truly inspirational to see. We hope you found his comments enlightening. We will do more on Chen Style Tai Chi is future issues.
Ed.
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Copyright: Pai Hui Ke Enterprises 1990
Lineage Transmission
Chen Tai Chi: An Interview withMaster Ma Hong
Conducted By: Andrea Cheng
In May of this year, we had the great opportunity to interview Master Ma Hong, of Chen Style Tai Chi, while he was visiting from China.
This is our first official foray into the other internal arts to appear in the Hsing I Journal pages. We intend to make an effort over time to include representatives from all the other internal arts possible, as we believe them to be truly inseparable. Although our primary focus shall remain Hsing I.
We would like to extend our gratitude to Master George Xu, for allowing us to conduct this interview in his home while Master Ma Hong was visiting. And for helping with his comments during the interview process.
We hope you enjoy this truly lucid man and his thoughts about internal practice. This interview was translated from the original Mandarin.
Ed.
HJ: Could we trouble you to take a moment and relate your history of study? Your Shr Fu?
One of the most famous practitioners of Chen T'ai Chi Ch'uan is Chen Fah Ke. I studied with the son of Chen Fah Ke, Chen Dao Kuei. Chen Fah Ke was a seventeenth-generation master. Our teacher then was eighteenth generation.
HJ: And you?
Nineteenth generation.
George Xu: He isn't just an ordinary student. He is considered to be an "inner-door" student, more valuable. He is a nineteenth generation master. His teacher is representative of the whole Chen style in China. Very, very famous. He wrote three books.
HJ: You wrote three books about... T'ai Chi Ch'uan?
Yes, yes.
HJ: Do you still have a lot of students?
Yes.
HJ: How long have you been teaching?
Let's see... No earlier than `76. Because before then, I wasn't teaching. What was most important to me was studying with my teacher. I felt that there was so much to study, one couldn't study it all. T'ai Chi Ch'uan is very rich in content.
HJ: True.
I always felt there was just so much to study. I still feel that I am a student! (laughter). I still feel that I am making progress, growing.
HJ: About when did you begin studying?
I started in... with T'ai Chi Ch'uan... I started in 1962. Thirty three years. With this most recent teacher, I started in 1972.
HJ: 1972...
Yes, I started with Chen Dao Kuei in 1972. Originally, I was studying with some of my friends. But what we did wasn't very standard. In the end, I wanted to study Chen T'ai Chi more precisely, more deeply, so I joined with Chen Dao Kuei.
HJ: What in your opinion are some of the most important aspects of study?
Hsing I, Pa Kua, T'ai Chi: they all have one thing in common. And that is the most important thing: gang ru hsiang ji. (Hardness and softness in close succession) Pa Kua is also this way. I understand this, but I don't practice it at all. The same with Hsing I: I know a little bit about it, I learned a little bit. But for the most part I studied T'ai Chi Ch'uan.
Now, as to the T'ai Chi that is popular these days, there are two kinds: one kind is too soft.
HJ: What kind is that?
I'd rather not say. If I say, people might get upset. Without my saying, people should know which kind it is. Very slow, very soft. It has lost its martial aspects. Its basis. Originally, T'ai Chi Ch'uan was a martial art.
HJ: So, in your point of view, there's... what we do, Chen T'ai Chi, which is like the main stream, and there are also off-shoots from Chen T'ai Chi which are, in your opinion, too soft, placing more emphasis on health, holistic benefits rather than martial benefits? You are a firm believer in the martial aspects of the art?
Now there are many different types of T'ai Chi which are very popular. Yang style, Wu style, Sun style, Chang style; many different types. But the character of each of these is different. Different in what way? In my opinion, there are some that tend to be too soft, and others which tend to be too hard. This is my opinion. I believe that which was taught by my teacher was just the right combination of hardness and softness. He spoke of Yin and Yang, T'ai Chi Yin Yang. He said that T'ai Chi must have hard, soft must have fast and slow, have insubstantial and substantial, open and closed. Also it must have... oh, there's just so much..., "I, Ch'i, Li", all of these must be combined together. That which is closed must be opened, and that which is opened must be closed. Entirely open is not good, and entirely closed is not good. (Demonstrates posture examples) Therefore I believe that which was transmitted by my teacher was more fitting to what was the original face of T'ai Chi Ch'uan.
So, in addition to benefiting health, T'ai Chi must also have its martial worth. Our teacher taught not only each posture, but broke down the function, the martial use of each posture.
HJ: So, do you believe that form follows function, or does function follow form? Do you first learn the movements, and then the functions?
The two are one and the same.
HJ: But which do you study first?
The movements, the forms. At first the teacher does not talk about the use of the postures. Slowly, after your movements are very correct, then the teacher can discuss why they are the way they are. How to use them. First achieve precision in movement.
HJ: When you teach students, in the beginning, do you first teach form?
Correct.
HJ: You teach them to be soft?
Gang ru hsiang ji. (Hardness and softness in close succession.)
HJ: At the same time.
Yes. The student has some movements... how do I explain... which are soft, but not truly soft. Do you understand?
HJ: Could you please elaborate a little?
For instance, a certain movement may look soft, but there is still force in it. But this force, this strength is not a hard strength; it is a "soft" strength. It is a flexible strength. You can expand it, or you can contract it. It is a spiral force. So here, there is both strength and relaxed softness. Only in this way can you have gang ru hsiang ji. If it is all hard, then it is not T'ai Chi. If it is completely soft with no strength, this is not good either.
HJ: How are your students able to study this kind of softness?
The first step: allow them to be too soft. Let them concern themselves with precision in movement. Where does this hand go? Where is this foot placed? Let them become very clear on these points. From where to where? From what point to what point? After that, you can teach the student to relax, and teach them the meanings, the applications of the movements. Step by step. You want to break things up into different steps. The first step, copy the forms, the appearances. The next step, teach him the internal aspects. Where is the strength in this movement? Is it here? Is it there? Where is the strength? This is the internal aspect. Next, you can teach application. Why am I hitting this way? What is the purpose behind this movement? The fourth step is to teach strength, power.
HJ: And how do you teach that?
There are several different ways. Solo single form, Twi shou, Long pole, Standing postures, many more methods.
HJ: Could you please explain?
When you practice solo form, you must practice every posture, every movement with fah jing. It is soft, yet instantly hard. When you practice fah jing, like these (demonstrates a strong issuing force while exhaling sharply). There is another part; that is, teaching how to transmit power. You must understand this, must understand power. T'ai Chi is about yin and yang; this is its underlying theory. Besides that, you must also study medicine, anatomy, military strategy..., Also, when you practice, the forms must look good artistically. When other people watch you, they must feel very comfortable. All of this is important. The end goal of practice is that your strength be relaxed, lively and springy.
With the whole body, you must be flexible. You have to utilize your whole body, use proper body kinetics, and you have to be loose... It has to come from your legs, your waist, your spine, your shoulders, point by point. Even though sometimes you have to strike with your elbow, or the forearm, the whole power is still there, extending all the way. Like a spiral.
HJ: When you teach your students, at first, you teach them section by section...?
Posture by posture, movement by movement. Our teacher taught in a very detailed manner. Because every movement has its hidden meaning. There is nothing that is empty.
HJ: In your opinion, as to those styles of T'ai Chi which are now very popular, why do they not fah jing in their solo forms practice?
Originally, in Yang style and Wu style, they also used to practice fah jing. When Yang passed the style on to his son, they still would fah jing. But then, from the third generation on - Yang's third generation, Wu's second generation - they no longer practiced fah jing. After the Manchurians unified China, the nobles who practiced were unwilling to expend that kind of energy; they were interested purely in the "health" aspects of the art. So they got rid of these stricter requirements and softened everything.
But the Chen style is the oldest, the most ancient. So it still contains a richness of martial content. Hsing I ch'uan is the same. Some people practice it very softly and cannot fah jing. Then there are others who practice it very hard, with a lot of strength. That just comes from different practitioners, different lineages.
HJ: Discuss with us if you will what you think the key components are that make a good internal boxer.
(Master Ma, speaking to George Xu) You go ahead and tell them. Tell them the things that we emphasize.)
George Xu: The Chen style is a very complete system. So they are not only want muscle, they want be muscle, bone, ligament, tendon, internal energy, spiritually, they want all to be well trained. Complete. That's why they have a requirement of a minimum of 20 principles to be good quality. The first one, they want one move, everything move. Because this way, you can gather in your maximum physical power, to issue your power or redirect your enemy's power. Not just use a part of body to do it. It's just like a dog. when you see a dog fight, you never see a dog just use the front to protect the other dog's attack, The whole body. One move. Everything.
The second one is, if you want to be good at T'ai Chi, it has to be not use your hand and foot through the waist. You have to use the whole body through the waist. And that's the minimum requirement. And the whole body do the movement, plus in the future, is your spiritual movement; your body is just the form.
And the third one is the waist is the main power. The waist area - dan tien - waist area. And the spine. You need special training on the waist, and dan tien and the spine spiral. The waist turning, spine rotate. In Chen T'ai Chi, this is very emphasize.
Yes, this is very important.
George Xu: Number four is... nei Ch'i. Internal energy has to be full. A lot of people it's ... uh... weak, you know. It's like a tire. They only have five pounds pressure. So when the people attack you, you get hurt. See, the high-level T'ai Chi master, the internal energy is like 50 pound in 30 pound tire: you kick the tire, you fly out. So their internal energy is full. But once the internal energy is full, like a rubber man full of air: you cannot become separate. If you were not full of energy, you'd become flat, soft. If full of energy, it cannot be flattened.
The fifth, is T'ai Chi high-level. It must be each joint connect. And all the power come from Earth. You know, start from Earth, from the feet, and controlled by waist, and delivered to the fist. In between the alignment must be connect.
The sixth is to have a great range of motion. And... because a lot of people, they don't have... the joint don't have a great range of motion, so when they go low they cannot go any lower. They go to big stance, they cannot go any bigger. So it's like a tire that can only go to 30 mph or 20 mph... it is very short distance, never cover long distance. So you should be able to short, long. [ Repeats all of this in Chinese to Ma:. Then master Ma adds something which he translates...] Skin, bone, muscle, has to be loose. The shoulder has to be like a soy bean milk. Internal ch'i has to be... you know... moving.
Number seven is also the internal... the invisible power training. Because a lot of people can issue visible power, but at invisible power, short distance power, they are not very good. So the high level T'ai Chi master, the whole body is fixed, so anybody touch them, they can issue this invisible power. So this is the ligament power, most of it is not muscle power anymore, it is ligament power, and also internal breathing power. So that's two powers in this special training.
And number eight is a high-level one. They do the form, or they fight, they have strong "I", you know, the internal has the "I" (intention). Outside they have a animal shape. A lot of people, their form is like a human body, the "I" is calm and sleepy, so they never get the high level. So you want to be a good, you know, a great T'ai Chi boxer, it has to be. you know. you need to externally carry form, and internally carry "I". So the internal and external has to be powerful.
A specialty in T'ai Chi is whenever they have opening, they have inside somewhere close, whenever have close, inside somewhere open. So a lot of people they just, when they open, everything open, like a ballet dancer, when they close, everything close. So this way they are not creating opposing power. In this way make the whole body have Yin Yang balance. Otherwise you only have yang, no yin, or you only have yin, no yang. And that's no good. You not yin yang balance.
And number ten is opposing power. So whenever you have front power, you must. like when you push the cart, you hand push forward, you must have back power. Whenever you have up power -- you lift things - you have down power. So it's always opposing power inside your body. All the time.
And number eleven is T'ai Chi is mainly eight words. We call opening, close, empty, full, spiral, turn, and up, down. A lot of people they opening close, but not empty full at the same time, or up down, spiral turn at the same time. So when the Chen style. especially Chen style. they are very emphasize this: eight words at the same time, all the time, everywhere.
Number twelve is no center. A lot of people they either leaning forward, or back, you know. they never on the center. Looking for your own center, understanding your own center is a whole lifetime job. Because only when you have center, you have the best structure, you can have maximum power. So the center is very important. The one thing you need to understand your own power. Because you have center you can take care of eighty men, everywhere you have power. Instead of one-dimensional power.
Number thirteen is not all the movement all the way. A lot of people they do movement, they just open here (demonstrates), they not all the way, you know, they just punch to here, they never can reach anybody. Like Tiger, chase all the way, he never just half way. So when he close. Really close, not just close a little bit. All the way, so you get maximum exercise.
Number fourteen. is don't know what is a yin and a yang. A lot of people practice kung fu, they either too much yang, not enough yin. So they are push hands or fighting, they just want to use their own power. They don't care where your power. They don't understand how to borrow enemy's power or use enemy's power. When you want to use or borrow enemy's power, or to even create some power, make them give you more power, you must understand emptiness.
Another one is that most people have no Si, presence. Not alive enough. So they don't have. like water, just like a lake of water, very peaceful, very smooth, but not like a wave crashing of the surf. Si is the presence, or the potential energy, before they hit you. Like a rock on the top of mountain: stay there is no Si. One day rolling down the middle of your mountain, carry lot of dust and, you know, stone. That time this rock has Si, ok? So a lot of T'ai Chi, they don't have Si, because they don't practice single movements. Like this movement (demonstrates). But if you just do this, there's no Si. It's not alive enough.
Another one is. uh. the most of people not get meat. What mean is that. you know, when you unscrewdriver things. you want to take off the bolt, or you have to get that thing. if you slip, you don't get anything. So that mean you do the form, you must get to the jing. Like when you push the car, you get power, you get meat, so you know you can push. Otherwise, slippery ground, you don't get meat, you later cannot use any power. That mean you don't get anything. So when you do form, same thing. If the posture, you don't feel has power, you don't feel you get strength, that mean this movement too slippery. You have no meat, and then you don't develop any strength.
The highest level, I will say, he is suddenly fast, suddenly slow, suddenly soft, suddenly hard, suddenly disappear, suddenly appear. And that's what T'ai Chi is: soft like water, hard like ice, disappear like steam. So they have all these qualities. You say he is soft; he is softer than you. You say he hard, he is harder than you. You say he don't have soft, he have soft inside. You say he. he. he too hard, but he has soft inside. So. whenever he want soft, he can have soft, whenever he want hard, he can have the hard. And inside the soft they have the hard, inside the hard, they have soft. So all these things can be quick changed.
Have great range of motion, in between the soft and hard. Not just soft or hard. This is the middle line of the soft and hard. Lot of people either go that way too far, or go that way too far. All in between very little short range. The high level is great range of soft and hard. So if he is harder than you, softer than you, you want hard, you can go that way. You want soft, you can go that way. And very natural and soft, natural smooth. But also is not like a peaceful water: you're always like an ocean wave, and. you know. look like you are very peaceful, some sometimes can be a very big wave, throw your boat down. So have great, threatening energy - Si. I think. mainly. of course more than this, but I don't want to talk more. That's enough (chuckles).
HJ: Thank you. That was great: very detailed!
Chinese wu shu (martial arts) is now very lacking in detailed, systemic study. On the one hand, we must continue to propagate our art; on the other, what we must now undertake is scientific study. That is, which kind of wu shu is the must "scientific"; is must fitting for physical training, is must fitting for health. And we must approach this in a very scientific manner; not necessarily talking about yin, yang, chi; abstract things. We must be very scientific. America. in my opinion. America is a country in which science is very well developed. It would be wonderful if America would use some of this ability to study Chinese martial arts.
We are now trying to adopt a certain type of attitude towards T'ai Chi Ch'uan. On one hand, we want to spread the art, and on the other, we want to investigate it, research it. We also want to look into other forms of martial arts. Hsing I, Pa Kua, all of these we also want to investigate. But we want to establish which style is most scientific, must suitable to study, is best at protecting one's self. Now, there are some types of kung fu that tend to concentrate only on external strength, not talking about yang sheng, enriching and lengthening one's life. So, because of this, the life of the art is very short. There are others which concern themselves only with yang sheng, and not with more martial aspects. Nevertheless, we would also like to study these martial art benefits of health preservation and physical protection.
As to T'ai Chi Ch'uan, Chen T'ai Chi, it's a better style of T'ai Chi Ch'uan. It not only develops the body, it develops the mind. This is something many people don't know.
HJ: Could you please expand on that a little bit?
In studying T'ai Chi Ch'uan. sometimes we're very nervous, tense, have a lot on our minds. Today I'm here, tomorrow I'll be there. all very stressed. Some people's nerves are really on edge. They cannot relax. However, in practicing T'ai Chi Ch'uan, you must relax. Your entire body must relax. In this form that we study, there are eighty-three postures. Eighty-three postures. That's what our teacher passed on to us. Over three-hundred movements. Every moment of every movement is regulated very strictly; you cannot deviate at all. You must practice daily with full concentration. After you become familiar with the form, and you can free your mind to practice with full concentration, you develop both your big brain and your small brain. In this way, practicing the art, your mind becomes very clear. I used to be very sick. I was very weak. I couldn't sleep, I couldn't work. This is why I began studying the art. I was thirty-five. Now I am sixty-nine years old. Although I still feel as though I am thirty six. That benefit came from my practice. I practice T'ai Chi Ch'uan every day. Form my thirty years of experience, I can tell you that T'ai Chi Ch'uan is marvelous.
HJ: You've practiced T'ai Chi for so many years. Every style has its own method. There is a certain method to Hsing I, to Pa Kua. Could you please compare styles for us? Compare Chen T'ai Chi and Hsing I. In you opinion, what are the differences between them? Their similarities? There must also be many similarities between Chen T'ai Chi and Pa Kua; what do you think?
My opinion.? They have much in common. Hsing I, Pa Kua, and T'ai Chi were all developed from the Chinese theory of yin and yang. It's just that their forms, their shapes are not the same. Their character is not the same. Hsing I Ch'uan tends toward more linear. Pa Kua tends toward circular. T'ai Chi Ch'uan contains both Spiral and Hard and Soft in close succession. Even though their outward appearances are different, at the highest levels their demands are the same, and that is a proper balance of hard and soft. All emphasize the unification of mind and body. Heart, ch'i, and spirit. Your form and spirit are in Harmony. It isn't possible to say which one is better: study whichever one you like.
George Xu: I study T'ai chi. It seems to me that Hsing I develops wai ch'i, external ch'i. It is based on animal movements, and so more stresses external form. Because of this, it is easy to tend toward being too hard. If there is no internal training, it is very easy to be tough and strong. T'ai Chi, because in the beginning is soft, relaxed, to get the whole body. you know. coordination. So it very easy to go to the soft direction. So that's why a lot of time Hsing I most people is very hard, and T'ai Chi is very soft. But actually, to the highest level, they work on both. And Pa Kua is the same thing. Pa Kua is a lot of people is just walking a circle, you know, doing a circle motion. But also has lot of training, lot of internal training. So finally is similar. But the way. Pa Kua more focus centrifugal force. More than Hsing I. Hsing I more focus on the. you know. linear type, animal concepts, that kind of thing.
Their nei gong, internal work, is the same, of one direction. It's just the external shape that is different. The inner strength, they're all the same. The only difference is just the exterior; the theory's the same, the concept's the same, it's all based on the theory of yin and yang, and combine soft and hardness.
HJ: When you teach your students, how do you teach them to fah jing? In practicing T'ai Chi. in T'ai Chi there is some quality of hardness. When it comes to fah jing, how do you teach your students?
The first step is found in form. Then they progress step by step. In the first step, let them copy the rough movements, the general form; that's good enough. In the second step, I teach them how to transfer power. Because the power is external, but it is internal as well. The power is here, then it is there; how does it move?
HJ: And what about "I"? How do you teach them to have "I"?
Every movement has it. What is "I"? "I" and Ch'i unite as one. My "I", my Ch'i, where do they come from? From dan tien. It must be from dan tien. It is not from one shoulder to another. You must be clear on this point.
HJ: Everyone has different shortcomings. When they've first started, what do you teach them?
We start with the first movement! If they learn quickly, we teach them a little faster; if not so fast, we teach them a little slower. It doesn't matter what their weakness is, the first step is the same. To develop "I", you have to learn the basic posture, and continue to practice, learn where the intent is with each movement, as far as where the strike is supposed to end, and where your focus is. I do not teach either seated meditation or other exercises as some others do. I emphasizes that students continue to practice, and as they move along in their practice, they'll learn piece by piece to compete the picture. That's why different levels have different forms to train.
Different students have different needs. Some want to become doctors. Some are workers. Some are massage therapists. Some students want to know. Then what? Well, let them study meridians. In order to better understand all of this, I want to the Department of Chinese Medicine at a medical college. I became a student. At the age of fifty, I went back to school and studied meridians. Went to understand where the twelve meridians pass through the body. This is something that advanced students of T'ai Chi really must understand: understand where the ch'i flows through the body.
Knowing where the points are -- bai hui - and this other point - hui yin-so when you practice. because you know specifically where those points are, therefore it's easier for you mind to form a straight line, which straighten your spine, and that will alleviate a lot of spinal problems that could cause, or already people are suffering. That could correct that.
When you use strength from your legs, you must know the meridian "San Yang". The energy will go down "San Yang" and the energy goes toward the inside form "San Yin". So when you strike, this is energetically what happens. So when you issue energy, you must understand how to move the waist, and how the chi flows from dan tien.
HJ: Now, the last question. forgive us. Today we have asked you a lot of question, and we are very, very grateful. You have been very open and willing to speak about anything, without reservation. Do you think that there is any question that I have overlooked? Something you feel would be of interest to our readers? With regards to practicing the art? What point do you feel remains that we have not mentioned?
In my experience, if you practice T'ai Chi right, you will be more calm, you would have more patience, you can think more clear, you're not easily disrupted, you can be more focused. Basically, you're like water - very natural. Now in China, except for Tibet, and Xinhai, I have students in every province. Hong Kong, too. There are also those in Taiwan who practice. In Taiwan, magazines have published my articles, four of my articles. I am trying to spread the art and help mankind. I feel that my family - Chen family style - in particular what we do, is very scientific. Therefore it's easier to teach people, and people can profit by it much easier, so that's my goal, trying to spread the art.
There is a saying: the road that I am walking demonstrates that this style is good. I wish to continue to perpetuate the art so that it may benefit many more. I am living proof. So I would like to share that with everybody.
There are some old sayings in China: Practicing martial arts, first of all you must search for the theory and the concept behind the art. So you have to do the research. And so therefore you must also have the discipline to follow the theory and correct theory, understanding it, to be on the right track. After that, you will then abandon the superficial, that you have to go through in order to develop, and then final, you will absorb and enjoy the fruit.
There are many different Chinese martial arts. Every different kind. There are also many different styles of T'ai Chi. We need to examine them and determine which is best, most in keeping with the theory of T'ai Chi. Those that are not in keeping with this theory are not important. In China. those three books I published have become very popular. Tai Chi Magazine, that editor, he bought one. He said that of all T'ai chi books, mine are the best. That's what he said. But it's now that what I said was good, it's that what my teacher passed on to me was good.
HJ: Master Ma, you are too modest. Thank you so much for you time and insight. You are most welcome.
Master Ma is a nineteenth generation Chen Style practitioner. He has written numerous books and articles on the subjects of Chen T'ai Chi and internal power development. His effortless strength and supple movement are truly inspirational to see. We hope you found his comments enlightening. We will do more on Chen Style Tai Chi is future issues.
Ed.
Come and check out the new Hsing-I Store
Friday, June 09, 2006
Week 5 Manual
Form: Grasp Birds Tail - Push, and Single whip
Philosophy: In Tai chi, the legs/ feet are deemed very important, as these are the roots where we connect with the earth and draw strength from the earth. Also we say that people die, from their legs upwards. That if a person's legs are not functioning well - their movements are curtailed. When that happens, that person can move about less than before, eg, they will go out less - to work/ buy things/ socialise/exercise.
Left and Right sides:
In Tai chi, we differentiate also that the left leg is the weaker leg and we will train more to strenthen that leg.
Also - if you were a food conosier, which chicken leg would you prefer to eat? left or right? Well, the Chinese have an answer - the left leg- its muscle is smoother.
Another teaching: Which side does the reclinding Buddha lie on? Left or Right? Answer: the right side. Our human heart is on the left side, and sleeping on the left affects / the organs presses onto the heart.
Philosophy: In Tai chi, the legs/ feet are deemed very important, as these are the roots where we connect with the earth and draw strength from the earth. Also we say that people die, from their legs upwards. That if a person's legs are not functioning well - their movements are curtailed. When that happens, that person can move about less than before, eg, they will go out less - to work/ buy things/ socialise/exercise.
Left and Right sides:
In Tai chi, we differentiate also that the left leg is the weaker leg and we will train more to strenthen that leg.
Also - if you were a food conosier, which chicken leg would you prefer to eat? left or right? Well, the Chinese have an answer - the left leg- its muscle is smoother.
Another teaching: Which side does the reclinding Buddha lie on? Left or Right? Answer: the right side. Our human heart is on the left side, and sleeping on the left affects / the organs presses onto the heart.
Tuesday, June 06, 2006
World Tai chi and Qigong Day
From International Herald Tribune. http://www.iht.com/articles/2006/06/05/opinion/edmoore.php
TUESDAY, JUNE 6, 2006
LONDON World Tai Chi and Qigong Day has recently come and gone, with thousands of participants in 34 countries giving free tai chi demonstrations and classes. Now in its seventh year, the event aims to send a "positive wave of energy" around the world and draw attention to the benefits of this ancient Chinese form of exercise which is steadily establishing itself in the West.
The early morning practice of tai chi, which can be seen in city parks throughout China, is now an increasingly common sight in Europe and America, too, where it is hailed as the new yoga. Its benefits have been validated by recent studies indicating that regular practice contributes to better balance, flexibility and mobility, can reduce cardiovascular stress, and can help with symptoms of arthritis and multiple sclerosis. Tai chi could well join a growing list of "alternative" therapies invoked by Western health authorities to counter the stress and strain of modern living.
Tai chi was originally developed as a discipline for Taoist monks and hermits who fled the restlessness of the cities to find quiet in remote and mountainous regions. Those places had their dangers, from poor climatic conditions to wild animals, bandits and other aggressors. How was the poor hermit to protect himself against all those threats? The answer, supposedly devised by a 12th-century monk of the Wu Tang monastery, Zhang Sanfeng, was a progressive series of exercises, based on Taoist observation of nature, which would become known later as tai chi chuan, meaning "supreme ultimate fist."
The name reveals it to be a combative art, but much practice and guidance with a master are required to be able to draw on tai chi in a situation of real conflict. Many will not get past first principles, but as the first stage is to make yourself mentally and physically fit and healthy, that is already well worth attaining.
At first sight, its gentle circular movements reveal little of the martial aspect of tai chi. The slow, dance-like form, with a powerful hint of energy coming from an inner center, has something mysteriously attractive about it. As shown by Western TV and film cult figures like the Karate Kid's Mr. Miyagi, or David Carradine's Caine, the underlying philosophy is not one of aggression but of heart, mind and body operating together using a universal source of energy, known as ch'i.
From this surrounding field or source, energy is said to be "gathered" and stored in such a way as to let it flow through the body and create balance and harmony. If this sounds vague and undefinable, that is exactly what it may seem like to a Western mind. Nonetheless, 3,000 years' tradition of using the same principles in traditional Chinese healing adds up to a lot of acquired and precise knowledge. For me, a crucial aspect of this ancient wisdom lies in its closely associated healing and martial skills, both requiring an intimate knowledge of the human body, its strengths and weaknesses.
The link between the health side and tai chi is played out in a series of related tuning-up exercises known as qigong (or ch'i kung) which are designed to clear the meridians, or energy channels, through the body. Organic health problems are seen as related to blockages in these channels, and it is important to keep energy flows clear, especially with advancing age. For this reason, and given the gentle and unpressured style of the movements, tai chi is often recommended for older people.
Perhaps the crowning achievement of tai chi, in the words of the writer Cheng Tin Hung, is that it can change one's disposition: "After practising over a period of time, a hot-tempered man will change into a gentle man." One of my tai chi teachers put it another way. "It brings out the beauty in a person," he said. "With time, you see the change in someone's face."
Just as Communism drove Tibetan Buddhism to the West at a critical time in modern culture, numerous Taoist masters have turned westward and brought an extraordinary tradition of knowledge with them, including tai chi.
This is an art that needs no special place, fancy equipment or expensive outlay, and its regular practice can build up grace, beauty and strength in a remarkable way, whatever age one may be. Maybe we should have World Tai Chi and Qigong Day every week.
LONDON World Tai Chi and Qigong Day has recently come and gone, with thousands of participants in 34 countries giving free tai chi demonstrations and classes. Now in its seventh year, the event aims to send a "positive wave of energy" around the world and draw attention to the benefits of this ancient Chinese form of exercise which is steadily establishing itself in the West.
The early morning practice of tai chi, which can be seen in city parks throughout China, is now an increasingly common sight in Europe and America, too, where it is hailed as the new yoga. Its benefits have been validated by recent studies indicating that regular practice contributes to better balance, flexibility and mobility, can reduce cardiovascular stress, and can help with symptoms of arthritis and multiple sclerosis. Tai chi could well join a growing list of "alternative" therapies invoked by Western health authorities to counter the stress and strain of modern living.
Tai chi was originally developed as a discipline for Taoist monks and hermits who fled the restlessness of the cities to find quiet in remote and mountainous regions. Those places had their dangers, from poor climatic conditions to wild animals, bandits and other aggressors. How was the poor hermit to protect himself against all those threats? The answer, supposedly devised by a 12th-century monk of the Wu Tang monastery, Zhang Sanfeng, was a progressive series of exercises, based on Taoist observation of nature, which would become known later as tai chi chuan, meaning "supreme ultimate fist."
The name reveals it to be a combative art, but much practice and guidance with a master are required to be able to draw on tai chi in a situation of real conflict. Many will not get past first principles, but as the first stage is to make yourself mentally and physically fit and healthy, that is already well worth attaining.
At first sight, its gentle circular movements reveal little of the martial aspect of tai chi. The slow, dance-like form, with a powerful hint of energy coming from an inner center, has something mysteriously attractive about it. As shown by Western TV and film cult figures like the Karate Kid's Mr. Miyagi, or David Carradine's Caine, the underlying philosophy is not one of aggression but of heart, mind and body operating together using a universal source of energy, known as ch'i.
From this surrounding field or source, energy is said to be "gathered" and stored in such a way as to let it flow through the body and create balance and harmony. If this sounds vague and undefinable, that is exactly what it may seem like to a Western mind. Nonetheless, 3,000 years' tradition of using the same principles in traditional Chinese healing adds up to a lot of acquired and precise knowledge. For me, a crucial aspect of this ancient wisdom lies in its closely associated healing and martial skills, both requiring an intimate knowledge of the human body, its strengths and weaknesses.
The link between the health side and tai chi is played out in a series of related tuning-up exercises known as qigong (or ch'i kung) which are designed to clear the meridians, or energy channels, through the body. Organic health problems are seen as related to blockages in these channels, and it is important to keep energy flows clear, especially with advancing age. For this reason, and given the gentle and unpressured style of the movements, tai chi is often recommended for older people.
Perhaps the crowning achievement of tai chi, in the words of the writer Cheng Tin Hung, is that it can change one's disposition: "After practising over a period of time, a hot-tempered man will change into a gentle man." One of my tai chi teachers put it another way. "It brings out the beauty in a person," he said. "With time, you see the change in someone's face."
Just as Communism drove Tibetan Buddhism to the West at a critical time in modern culture, numerous Taoist masters have turned westward and brought an extraordinary tradition of knowledge with them, including tai chi.
This is an art that needs no special place, fancy equipment or expensive outlay, and its regular practice can build up grace, beauty and strength in a remarkable way, whatever age one may be. Maybe we should have World Tai Chi and Qigong Day every week.
TUESDAY, JUNE 6, 2006
LONDON World Tai Chi and Qigong Day has recently come and gone, with thousands of participants in 34 countries giving free tai chi demonstrations and classes. Now in its seventh year, the event aims to send a "positive wave of energy" around the world and draw attention to the benefits of this ancient Chinese form of exercise which is steadily establishing itself in the West.
The early morning practice of tai chi, which can be seen in city parks throughout China, is now an increasingly common sight in Europe and America, too, where it is hailed as the new yoga. Its benefits have been validated by recent studies indicating that regular practice contributes to better balance, flexibility and mobility, can reduce cardiovascular stress, and can help with symptoms of arthritis and multiple sclerosis. Tai chi could well join a growing list of "alternative" therapies invoked by Western health authorities to counter the stress and strain of modern living.
Tai chi was originally developed as a discipline for Taoist monks and hermits who fled the restlessness of the cities to find quiet in remote and mountainous regions. Those places had their dangers, from poor climatic conditions to wild animals, bandits and other aggressors. How was the poor hermit to protect himself against all those threats? The answer, supposedly devised by a 12th-century monk of the Wu Tang monastery, Zhang Sanfeng, was a progressive series of exercises, based on Taoist observation of nature, which would become known later as tai chi chuan, meaning "supreme ultimate fist."
The name reveals it to be a combative art, but much practice and guidance with a master are required to be able to draw on tai chi in a situation of real conflict. Many will not get past first principles, but as the first stage is to make yourself mentally and physically fit and healthy, that is already well worth attaining.
At first sight, its gentle circular movements reveal little of the martial aspect of tai chi. The slow, dance-like form, with a powerful hint of energy coming from an inner center, has something mysteriously attractive about it. As shown by Western TV and film cult figures like the Karate Kid's Mr. Miyagi, or David Carradine's Caine, the underlying philosophy is not one of aggression but of heart, mind and body operating together using a universal source of energy, known as ch'i.
From this surrounding field or source, energy is said to be "gathered" and stored in such a way as to let it flow through the body and create balance and harmony. If this sounds vague and undefinable, that is exactly what it may seem like to a Western mind. Nonetheless, 3,000 years' tradition of using the same principles in traditional Chinese healing adds up to a lot of acquired and precise knowledge. For me, a crucial aspect of this ancient wisdom lies in its closely associated healing and martial skills, both requiring an intimate knowledge of the human body, its strengths and weaknesses.
The link between the health side and tai chi is played out in a series of related tuning-up exercises known as qigong (or ch'i kung) which are designed to clear the meridians, or energy channels, through the body. Organic health problems are seen as related to blockages in these channels, and it is important to keep energy flows clear, especially with advancing age. For this reason, and given the gentle and unpressured style of the movements, tai chi is often recommended for older people.
Perhaps the crowning achievement of tai chi, in the words of the writer Cheng Tin Hung, is that it can change one's disposition: "After practising over a period of time, a hot-tempered man will change into a gentle man." One of my tai chi teachers put it another way. "It brings out the beauty in a person," he said. "With time, you see the change in someone's face."
Just as Communism drove Tibetan Buddhism to the West at a critical time in modern culture, numerous Taoist masters have turned westward and brought an extraordinary tradition of knowledge with them, including tai chi.
This is an art that needs no special place, fancy equipment or expensive outlay, and its regular practice can build up grace, beauty and strength in a remarkable way, whatever age one may be. Maybe we should have World Tai Chi and Qigong Day every week.
LONDON World Tai Chi and Qigong Day has recently come and gone, with thousands of participants in 34 countries giving free tai chi demonstrations and classes. Now in its seventh year, the event aims to send a "positive wave of energy" around the world and draw attention to the benefits of this ancient Chinese form of exercise which is steadily establishing itself in the West.
The early morning practice of tai chi, which can be seen in city parks throughout China, is now an increasingly common sight in Europe and America, too, where it is hailed as the new yoga. Its benefits have been validated by recent studies indicating that regular practice contributes to better balance, flexibility and mobility, can reduce cardiovascular stress, and can help with symptoms of arthritis and multiple sclerosis. Tai chi could well join a growing list of "alternative" therapies invoked by Western health authorities to counter the stress and strain of modern living.
Tai chi was originally developed as a discipline for Taoist monks and hermits who fled the restlessness of the cities to find quiet in remote and mountainous regions. Those places had their dangers, from poor climatic conditions to wild animals, bandits and other aggressors. How was the poor hermit to protect himself against all those threats? The answer, supposedly devised by a 12th-century monk of the Wu Tang monastery, Zhang Sanfeng, was a progressive series of exercises, based on Taoist observation of nature, which would become known later as tai chi chuan, meaning "supreme ultimate fist."
The name reveals it to be a combative art, but much practice and guidance with a master are required to be able to draw on tai chi in a situation of real conflict. Many will not get past first principles, but as the first stage is to make yourself mentally and physically fit and healthy, that is already well worth attaining.
At first sight, its gentle circular movements reveal little of the martial aspect of tai chi. The slow, dance-like form, with a powerful hint of energy coming from an inner center, has something mysteriously attractive about it. As shown by Western TV and film cult figures like the Karate Kid's Mr. Miyagi, or David Carradine's Caine, the underlying philosophy is not one of aggression but of heart, mind and body operating together using a universal source of energy, known as ch'i.
From this surrounding field or source, energy is said to be "gathered" and stored in such a way as to let it flow through the body and create balance and harmony. If this sounds vague and undefinable, that is exactly what it may seem like to a Western mind. Nonetheless, 3,000 years' tradition of using the same principles in traditional Chinese healing adds up to a lot of acquired and precise knowledge. For me, a crucial aspect of this ancient wisdom lies in its closely associated healing and martial skills, both requiring an intimate knowledge of the human body, its strengths and weaknesses.
The link between the health side and tai chi is played out in a series of related tuning-up exercises known as qigong (or ch'i kung) which are designed to clear the meridians, or energy channels, through the body. Organic health problems are seen as related to blockages in these channels, and it is important to keep energy flows clear, especially with advancing age. For this reason, and given the gentle and unpressured style of the movements, tai chi is often recommended for older people.
Perhaps the crowning achievement of tai chi, in the words of the writer Cheng Tin Hung, is that it can change one's disposition: "After practising over a period of time, a hot-tempered man will change into a gentle man." One of my tai chi teachers put it another way. "It brings out the beauty in a person," he said. "With time, you see the change in someone's face."
Just as Communism drove Tibetan Buddhism to the West at a critical time in modern culture, numerous Taoist masters have turned westward and brought an extraordinary tradition of knowledge with them, including tai chi.
This is an art that needs no special place, fancy equipment or expensive outlay, and its regular practice can build up grace, beauty and strength in a remarkable way, whatever age one may be. Maybe we should have World Tai Chi and Qigong Day every week.
Thursday, June 01, 2006
The International Forum on Taijiquan 2006 - Thunder Bay, Canada
From : http://www.taijiforum2006.ca/about.htm
International Forum on Taijiquan 2006
Background - Why Thunder Bay? About the Organizers
At the centre of Canada, an historic event is taking shape: the International Forum on Taijiquan 2006, scheduled for July 17-21, 2006 at Confederation College in Thunder Bay, Ontario.
Held for the first time ever in North America, this is a “must” event for anyone interested in any aspect of Taijiquan, from the theoretical to the practical. It is an unprecedented opportunity to interact with six of the world’s top Masters.
The Forum will feature presentations by internationally renowned scholars, keynotes by each of the six Masters, workshops, showcases and special events. Participants will also have the opportunity to be adjudicated by one of the Masters and will receive a signed certificate.
Fort William Historical Park, ranked as one of the top ten attractions in Canada, will be the site of the opening festivities. The largest historic reconstruction of its kind in the world, the Fort features costumed characters who delight visitors with tales of Canada’s fur trade history.
The Forum Trade Show will be another popular feature, offering delegates the chance to learn more about local and regional products and services, as well as to purchase distinctive items as souvenirs.
Delegates will also be invited to take part in a public showcase at Thunder Bay’s beautiful Marina Park on the shores of Lake Superior, the largest freshwater lake in the world. With the distinctive land formation, the Sleeping Giant, as the backdrop and held in conjunction with a popular “Summer in the Parks” concert, the showcase is certain to attract a crowd.
It will be a chance to look at the how cultures of North America and China are contributing to one another. It has already been decided that the next Conference following Thunder Bay will be in Hong Kong.
Come to Thunder Bay in July 2006 to deepen your knowledge and practice of Taijiquan and to widen your circle of Taiji friends.
We expect more than 300 delegates at the conference, about half of them from China and Japan. The International Forum on Taijiquan will be an exceptional event, full of education and insights, fellowship and fun.
For more information.
International Forum on Taijiquan 2006
Background - Why Thunder Bay? About the Organizers
At the centre of Canada, an historic event is taking shape: the International Forum on Taijiquan 2006, scheduled for July 17-21, 2006 at Confederation College in Thunder Bay, Ontario.
Held for the first time ever in North America, this is a “must” event for anyone interested in any aspect of Taijiquan, from the theoretical to the practical. It is an unprecedented opportunity to interact with six of the world’s top Masters.
The Forum will feature presentations by internationally renowned scholars, keynotes by each of the six Masters, workshops, showcases and special events. Participants will also have the opportunity to be adjudicated by one of the Masters and will receive a signed certificate.
Fort William Historical Park, ranked as one of the top ten attractions in Canada, will be the site of the opening festivities. The largest historic reconstruction of its kind in the world, the Fort features costumed characters who delight visitors with tales of Canada’s fur trade history.
The Forum Trade Show will be another popular feature, offering delegates the chance to learn more about local and regional products and services, as well as to purchase distinctive items as souvenirs.
Delegates will also be invited to take part in a public showcase at Thunder Bay’s beautiful Marina Park on the shores of Lake Superior, the largest freshwater lake in the world. With the distinctive land formation, the Sleeping Giant, as the backdrop and held in conjunction with a popular “Summer in the Parks” concert, the showcase is certain to attract a crowd.
It will be a chance to look at the how cultures of North America and China are contributing to one another. It has already been decided that the next Conference following Thunder Bay will be in Hong Kong.
Come to Thunder Bay in July 2006 to deepen your knowledge and practice of Taijiquan and to widen your circle of Taiji friends.
We expect more than 300 delegates at the conference, about half of them from China and Japan. The International Forum on Taijiquan will be an exceptional event, full of education and insights, fellowship and fun.
For more information.
Thursday, May 25, 2006
Week 4 Manual
Form: Grasp Birds Tail - tell the name and that we are doing the Right ward off, the Roll Back and Press.
Demo: that "ward off" is any upward motion in Tai chi, Demo on roll back.
Philosophy: "Stacking the Paper"- The value of each Tai chi session or practise is minimal. The benefits of each practice is small, and little difference if you practise or you don't.. Its benefit is paper thin. However, just like stacking the papers together, after some time, the benefits are substantial.
Assignment: Practise the form - 3 days out of the coming week.
Further understanding:
Q: Why do we move so slowly in Tai chi? It's very boring to me.
A: We move slowly in Tai chi, and it appears to bore you. Its not that the Tai chi steps and postures are boring. No, that's not it. You need to understand the nature of your mind.
Your mind loves to travel, and wander, and hates to stay still. Where does it wander to? Everywhere. More accurately, it wanders into the future - and day run day dreams; and it wanders into the Past - going over what had already transpired, and perhaps changing a senario or two. It goes over and worries over the one hundred and one maddening things that you have to do, in order to survive, and in order to be happy.
Your mind resists the Now. It wants to run away from the Present. Now, when we do Tai chi slowly, we are training the mind to focus on the incremental movements, the millimeter-by-millimeter movements; in our thouroghly relaxed way. The Tai chi game is that we do not move abruptly and quickly from the start of a movement to the end of a movement. No, we are interested in the journey of the hand (or waist or foot) as it moves from the start to the end of a posture. We are not concerned with just the destination of the hand.
The Tai chi postures are upright, hence the body is in harmony and perfectly poised.
What happens when you witness and are keenly aware of each and every part of our body movement described? Your mind is still, and you experience quiet, and stillness, and peace. This is the calming effect of being aware.
Demo: that "ward off" is any upward motion in Tai chi, Demo on roll back.
Philosophy: "Stacking the Paper"- The value of each Tai chi session or practise is minimal. The benefits of each practice is small, and little difference if you practise or you don't.. Its benefit is paper thin. However, just like stacking the papers together, after some time, the benefits are substantial.
Assignment: Practise the form - 3 days out of the coming week.
Further understanding:
Q: Why do we move so slowly in Tai chi? It's very boring to me.
A: We move slowly in Tai chi, and it appears to bore you. Its not that the Tai chi steps and postures are boring. No, that's not it. You need to understand the nature of your mind.
Your mind loves to travel, and wander, and hates to stay still. Where does it wander to? Everywhere. More accurately, it wanders into the future - and day run day dreams; and it wanders into the Past - going over what had already transpired, and perhaps changing a senario or two. It goes over and worries over the one hundred and one maddening things that you have to do, in order to survive, and in order to be happy.
Your mind resists the Now. It wants to run away from the Present. Now, when we do Tai chi slowly, we are training the mind to focus on the incremental movements, the millimeter-by-millimeter movements; in our thouroghly relaxed way. The Tai chi game is that we do not move abruptly and quickly from the start of a movement to the end of a movement. No, we are interested in the journey of the hand (or waist or foot) as it moves from the start to the end of a posture. We are not concerned with just the destination of the hand.
The Tai chi postures are upright, hence the body is in harmony and perfectly poised.
What happens when you witness and are keenly aware of each and every part of our body movement described? Your mind is still, and you experience quiet, and stillness, and peace. This is the calming effect of being aware.
Thursday, May 18, 2006
Tai Chi Format - Manual Week#3
Tai chi week 3
Intention of the classess: [Repeat to the class
] :To achieve measurable results in the area of learning the form, manage your stress, and to have fun (and not to be afraid to make mistakes or to "look bad"). That way you learn better and easier. Its better: Don't be strsssful, be playful.
Test: Ask the students for the 10 basic points for Physical alighment.
Form:
Revise previous classes
New addistion: Left ward off -> Grasp bird's tail (ward off).
Here, with this new movements, you may have to break it up -> do the feet fisrts, and later, do the hands movements.
Philosophy: Assure you that its ok that some of you are finding it difficult to rememeber all these new steps, little twists here, and turns there. Its the beginning, its week #3. You are learning everything new - the Tai chi vocabulary, the movements, the posture requirements, and that's ok it seems difficult and alot to learn. This is not the same rate you will learn as the weeks progress, your learning will be much faster- exponential, because you'd have climbed the learning curve.
Intention of the classess: [Repeat to the class
] :To achieve measurable results in the area of learning the form, manage your stress, and to have fun (and not to be afraid to make mistakes or to "look bad"). That way you learn better and easier. Its better: Don't be strsssful, be playful.
Test: Ask the students for the 10 basic points for Physical alighment.
Form:
Revise previous classes
New addistion: Left ward off -> Grasp bird's tail (ward off).
Here, with this new movements, you may have to break it up -> do the feet fisrts, and later, do the hands movements.
Philosophy: Assure you that its ok that some of you are finding it difficult to rememeber all these new steps, little twists here, and turns there. Its the beginning, its week #3. You are learning everything new - the Tai chi vocabulary, the movements, the posture requirements, and that's ok it seems difficult and alot to learn. This is not the same rate you will learn as the weeks progress, your learning will be much faster- exponential, because you'd have climbed the learning curve.
Wednesday, May 17, 2006
Week 1 & 2 of Tai chi class
Week 1
About Tai chi
Inspired From Tao, Change, yin yang, soft overcoming the hard (water v rocks; concentrated water vs rocks)
---------------------------
Week 2
Forms
Repeat steps of previous week and corrections
Add - Left ward off
About Tai chi
Your story
Why move slowly - not to make it hard for the students. Their minds don't see the "in-between movements" (in meditation its the Gap), only see the end postures.
Demonstrate being attentive to every milimmiter of movement. Enjoying the Being Present. Being in the NOw- "the Present" the gift.
About Tai chi
- Put in - Fun / Playfulness
- Myths 1 - softness/ formlessness
- 10 points of physical requirements
The Forms
- Suspend the head
- Tuck in the chin
- Tail bone tuck in
- tongue on palate
- sink shoulders
- sink elbows
- hollow the chest
- movements are led by the waist
- differentiate the yin from the yang
- knee over the toe
Forms Postrures
- Raise hands - 6
- Shift and to hold ball
Inspired From Tao, Change, yin yang, soft overcoming the hard (water v rocks; concentrated water vs rocks)
---------------------------
Week 2
Forms
Repeat steps of previous week and corrections
Add - Left ward off
About Tai chi
Your story
Why move slowly - not to make it hard for the students. Their minds don't see the "in-between movements" (in meditation its the Gap), only see the end postures.
Demonstrate being attentive to every milimmiter of movement. Enjoying the Being Present. Being in the NOw- "the Present" the gift.
Friday, May 12, 2006
Tai chi Intensive course for advanced students
Sylabus
A) Special Students Coaching Program
i) Acomplished Students of Non-Tai chi Styles (eg Wing Chun, Shaolin etc).
ii) Acomplished Students of Other Tai chi Styles (eg. Chen, Yang etc)
Structure: Intensive course of either:
18 day x 1 hr
9 days x 2 hr
6 days x 3 hr
Include Theories, Principles and Forms and Demos.
Fees: RM 2,800
Other courses : www.wellnessBiochi.com/taichi
A) Special Students Coaching Program
i) Acomplished Students of Non-Tai chi Styles (eg Wing Chun, Shaolin etc).
ii) Acomplished Students of Other Tai chi Styles (eg. Chen, Yang etc)
Structure: Intensive course of either:
18 day x 1 hr
9 days x 2 hr
6 days x 3 hr
Include Theories, Principles and Forms and Demos.
Fees: RM 2,800
Other courses : www.wellnessBiochi.com/taichi
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