Sunday, 26 November 2017

Through realisation not speech...

Chenjiagou's facelift
In November Chenjiagou is quiet. I've been coming to the village for over twenty years now, training in the Chenjiagou Taijiquan School with GM Chen Xiaoxing since 2003. The changes in the village year on year have been quite remarkable. That said, I was unprepared for the difference in the last twelve months: the centre of the village has become a green pedestrianised oasis; on one end of the village a new "mountain" has appeared; even the small dark room two doors down from Chen Xiaoxing's living quarters within the school has had a facelift, with a coat of paint, a mirrored wall and a pair of calligraphys hanging opposite to each other. That aside it remains the place where he teaches day in day out. 

One thing that never changes is Chen Xiaoxing's demanding training regimen. Each morning the first session is scheduled for 8am and always begins with zhan zhuang (standing post). As Chen Xiaoxing likes everyone to be standing when he comes in, people usually start five or ten minutes earlier. The floor is paved with stone tiles each about a metre square. As students come into the room they fill up the squares on the floor with one person to each, lining up from the back of the room. By the time he enters everyone is already training. Student by student, Chen Xiaoxing then systematically adjusts the posture of everyone in the room. 

Many people describe zhan zhuang as a type of standing meditation. In contrast, I remember Chen Xiaoxing joking some years ago that the thing his students feared the most was the standing. His corrections lead students into a deep and very demanding position - always sitting further back and deeper than their assumed position. Over the course of forty minutes or so the group do their best to maintain the posture. Within a short time some people's legs are shaking uncontrollably, other stronger and more experienced practitioners on the surface seem to hold their shape, but everyone imperceptively moves out of position. After ten or fifteen minutes Chen Xiaoxing returns and repeats the process again leading everyone to a place that tests their limits. The training is painful and mentally challenging and the results come millimetre by millimetre. Chen Xiaoxing brings the standing to a close with a clap of his hands and there is a palpable sense of relief as everyone moves about, some going out into the winter sun to bring some life back their aching  legs.

Disciples and students of GM Chen Xioaxing
After five or ten minutes' respite the class continues, now lining up facing the mirrors. For the next three quarters of an hour the training focuses on silk reeling exercises designed to instil Chen Taijiquan's spiralling movement. Chen Xiaoxing doesn't specify which drill students do and most stick to the single front reeling silk exercise or the double hand front to back exercise. Again he moves from person to person carefully moving students through the movement route - always holding the hips down and back so there is no respite  for the legs. Correcting each person through touch, individually addressing their shortcomings: relaxing the chest, back or shoulders; ensuring the body doesn't lean in any direction; fixing any inconsistencies of coordination between upper and lower body; anything that doesn't conform to the standard he requires.

Shaolin fighter Yi Long feels the burn
Altogether this first part of the class training zhan zhuang and chansigong lasts about an hour and a half. Throughout the process the students do not talk or ask questions. Their job is to "listen" to and try to feel and understand the posture and movement method and to replicate it as closely as they can. On a blackboard fixed to one of the training room walls some previous student has written the phrase "through realisation not speech". This method of transmission through direct experience is fundamental to a true understanding of Taijiquan. In China there is a saying that to experience once is better than to hear a thousand times. Like the difference between someone describing a dish and actually tasting it for yourself. No matter how articulate the person, words can give some idea, but they can never transmit the experience of actually eating the dish. The same holds true for Taijiquan's method and expression. A short film last year featured Yi Long the Shaolin "Fighting Monk" during which he visited Chenjiagou. Delong is one of China's most famous and colourful fighters who last year lost a close decision in a bout with Thailand's famous Muay Thai boxing champion Buakaw. When his posture was adjusted by Chen Xiaoxing you could see him gasping in an effort to maintain the position.


Drilling single movements...
During the next hour and a half of the class the group separate to train whichever aspect each person wants to, either in the training room or in the yard outside - some training the different handforms, a few training push hands drills. This part of the class is more informal as Chen Xiaoxing wanders around often joking, sometimes offering pointers to the faults he inevitably finds. Now people can ask if there is anything they are not clear on - bearing in mind his lack of patience for stupid questions. One less experienced and over-eager student would often spend this time doing the forward and backward stepping push hands drill. Frantically bobbing up and down as he trained, ignoring the advanced students who laughed at his efforts and advised him there were no shortcuts and that gongfu couldn't be laid down in this way, prompting Chen Xiaoxing to say "don't tell people that I have taught you to do that"!  Another often quoted expression is that "If you train quan without training gong,  a lifetime of training will bear no fruit". They, for the most part, trained individual movements from the forms or carried on training the fundamental exercises. Slowly and systematically embedding the required shape, energetic state and movement method until it becomes the default state of the body. Without following this path an individual can fool themselves gaining false confidence by collecting a large number of applications. However, at the time their skills are needed, ultimately they will not work optimally when tested under  pressure. The session finishes at 11am when everyone breaks to eat and rest. At 3pm the process is repeated...

Western students  often find this approach problematic, as they are educated through a school system that values and rewards students who constantly raise their hands and ask questions. The paradox is that while seeming to ask fewer questions, most of the students in Chen Xiaoxing's class have a far greater awareness of Taijiquan's underlying theory and principles. While it may be difficult to put into practice, this theory has never been more readily available to students than it is today. One of the most frustrating part of teaching is the constant need to reteach people the choreography of forms that they simply don't train enough to become genuinely familiar. The preliminary stage of Taijiquan training requires students to drill the forms repetitively until the form is completely familiar. The next stage then  is to dismantle the form, training each movement to conform to the requirements. This can only be done in a slow, meticulous and mindful way.

Chen Xiaoxing's 65th Birthday

Afternoon training was suspended on the 23rd to celebrateChen Xiaoxing's 65th birthday. One of the things I love about him is his aversion to pomp and show. I remember celebrating his 60th birthday not in some fancy hotel, but in the main training hall of the school. This wasn't possible this time, as the hall now houses a full size boxing ring and a permanent raised tuishou platform. Instead we decamped to Chen Ziqiang's training centre. Like before students of the school waited on the tables and the food was cooked on the premises by instructor Wang Yan's father who is a chef and restaurant owner.  The participants were an intimate group of disciples and close friends with not an official to be seen. Some of these guys have trained with Chen Xiaoxing since the 1980s and have their own schools being renowned teachers in their own right. But when they come back to Chenjiagou they still line up in the small dark room to train the fundamentals...


Pre-party photo: L-R: David Gaffney, Chen Xiaoxing, Davidine Sim  













Saturday, 21 October 2017

Why train weapons?


Chen Wangting, creator of Taijiquan with his favoured weapon
Weapons training has always played an important part in the Chen training curriculum. At the time of its creation, Chen style Taijiquan was practiced essentially to develop the martial and military skills of the villagers of Chenjiagou. Without a doubt the training would have greatly enhanced the health of the Taiji boxers but this did not provide the main reason for practicing the skill. In Chen Wangting’s day guns had yet to make an appearance; traditional weapons were still being carried onto the battlefield and used in actual combat.
 
Today, the weapon routines of the assorted Chinese martial arts are considered by most people only from the perspective of demonstrating or exercising in the park. Viewing the Chen weapon forms in this way shows a superficial appreciation of their fundamental nature. Preserved within each of the Chen weapons routine is a complex martial training manual. As well as the flexible sinuous movements, the forms include numerous dynamic actions, swift changes in tempo, and fierce chopping, slicing or thrusting movements.
 
Viewed in the light of the whole system, weapons training add to the barehand training of the Chen Taijiquan exponent by magnifying certain requirements. For instance, the mind and intention must be extended all the way through the length of the weapon; movements must stay relaxed, agile and efficient at the same time as controlling a weighty object; and footwork must be lively and responsive to permit rapid changes in the actual fighting sequence. Within the training curriculum of Chen style Taijiquan numerous weapons are still practiced today, including sword (jian), broadsword (dao), spear (qiang), halberd (guandao), pole, double-sword, double-broadsword and double iron mace.
 
Short Weapons
The sword is one of the most ancient weapons in Chinese martial arts history. Archaeologists have uncovered swords from as far back as the Bronze Age. When the Terracotta Army was unearthed in the early Chinese capital Xian, a find dating back to the Qin dynasty more than two thousand years ago, the officers and generals were found carrying swords.
 
In Chen Taijiquan, the sword used is generally light in weight, with a flexible blade. For the Chen Taiji swordsman, success on the battlefield depended more upon skill, precision and speed. Chen Taijiquan contains one single straight sword form consisting of forty-nine postures. The forty-nine postures can be sub-divided into thirteen basic techniques: thrusting downwards (zha); level or upward thrust (ci); pointing by flicking the wrist (dian); chopping (pi); slicing levelly or obliquely upwards (mo); sweeping (sao); neutralizing in a circular path (hua); circular deflection with point uppermost (liao); hanging (gua); pushing up (tuo); pushing (tui); intercepting (jie); and raising opponent’s weapon overhead (jia)”.
 
The sword’s flexibility allows the proficient swordsman to inflict injury from a great range of angles utilizing many diverse techniques. Its great versatility has led to the saying that there is “no gap the sword cannot enter, and no gap that another can enter”.

Chen Xiaoxing training sword

The different weapons help to train the many diverse qualities essential in honing a “Taijiquan physique.” Practicing the Chen sword form allows an exponent to develop the ability to project energy in a relaxed manner to the tip of the sword. It also helps to create an efficient Taiji body, with repeated practice loosening the large joints such as the hips and shoulders, as well as helping to increase the suppleness of the wrists and hands.
 
Chen Family Temple mural - Broadsword
Another of Chen Taijiquan’s short weapons is the Broadsword. Easily distinguishable from the sword, which is double-edged and light, the broadsword is single-edged and heavy. The resultant strength of the broadsword led to cutting movements that are large, expansive and powerful in nature. In appearance, using the broadsword is said to be “like splitting a mountain.” In character, the Broadsword is traditionally compared to a ferocious tiger, with each movement being more direct and easily understandable than the straight sword. This is reflected in the Chinese martial arts saying “Dao like a fierce tiger, jian like a swimming dragon.”
 
The Chen Taijiquan Broadsword form is short in length and dynamic in nature. Although classified as one of the system’s short weapons, the broadsword can cover a surprisingly long distance by utilizing explosive leaping and jumping movements. Movements can be performed in different ways depending upon the ultimate objective of practice. Often the routine is executed with long, low stances as a way of conditioning the body, increasing one’s power and speed. As a means of overall body training, the explosive leaping and jumping movements much in common with modern plyometric training exercises used by many of today’s elite sports performers. Simply put the combination of speed and strength is power. For many years coaches and athletes have sought to improve power in order to enhance performance. Throughout the last century and no doubt long before, jumping, bounding and hopping exercises have been used in various ways to enhance athletic performance. In recent years this distinct method of training for power or explosiveness has been termed plyometrics (Flach, 2005: 14). In Chenjiagou, Taijiquan exponents have long understood this method of training to enhance the explosive reaction of the individual.
 
When training for combat use, however, using very low stances, prevents the dexterity and fleetness of footwork required in a real conflict. The Taiji boxer focusing on training the applications within the broadsword routine would usually practice in a higher posture to enhance mobility. Consequently, to achieve both martial and conditioning benefits, practitioners in Chenjiagou have traditionally trained over a range of heights.
 

Chen Taijiquan Spear
Long Weapons
As well as its short weapons, Chen Taijiquan also has a number of weapons for long range combat, including the halberd, long pole and the “King of Weapons” – the spear. An often-cited phrase -“one hundred days to practice broadsword, one thousand days to practice spear” – reflects the intricacy and level of difficulty contained within the form.
 
Also known as the “Pear-Flower Spear and White Ape Staff” (Li Hua Qiang Jia Bai Yuan Kun), the Chen Taijiquan spear is trained through a form that includes the functions of both spear and staff. The routine dates back to Chen Wangting, making it one of the earliest Taiji forms. In his comprehensive review of Taijiquan, The Origin, Evolution and Development of Shadow Boxing, Gu Liuxin cites the evidence gathered by historian Tang Hao, who came to the conclusion that the texts of the famous Ming general Qi Jiguang had a profound influence on Chen Wangting’s creation of Taijiquan. Qi’s military training text, in turn, documented the spear techniques of the Yang Family 24-Spear Form. The Yang family in question refers to a renowned female warrior of the Song dynasty, who used the form to avenge the slaying of her male relatives, so should not be confused with the Yang Taijiquan family.
 
The earliest version of the Chen Taiji spear form followed the sequence of the Yang 24-movement
Ming General Qi Jiguang
form in both posture and name. Its uniqueness came as a result of the application of Taiji movement principles to the existing method. In the ensuing years, the Chen spear form has increased from 24 to 72 movements with the addition of a variety of staff movements.
 
Watching a skilled exponent performing the, its martial roots are immediately apparent. The overall tempo is forceful, direct and rapid with few movements being done slowly. Today it is highly unlikely that anyone would need to use the spear for its original combat purpose, yet the Chen family spear form remains a highly practical training tool. Spear practice enhances barehand skills by improving balance through the use of intricate and rapid stepping movements as well as developing upper body strength and overall flexibility.
 
Variously known as the “Spring and Autumn Broadsword,” the “Green Dragon Crescent Moon Broadsword” or simply the “Big Knife,” the halberd is one of the oldest weapons forms in the system. Characterized by strong and powerful movements, the halberd is a large and heavy weapon requiring a high degree of upper body strength and a stable root if it is to be manipulated freely. The Chen Taijiquan halberd trains the practitioner to move and be responsive in every direction. The halberd provides today’s practitioners with a tangible link to the earliest days of Chen Taijiquan. The favored weapon of Chen Wangting, it is recorded in the Genealogy of the Chen Family that:


Guandao training - Chenjiagou Taijiquan School
Wangting, alias Zhouting, was a knight at the end of the Ming dynasty and a scholar in the early years of the Qing Dynasty. He was known in Shandong Province as a master of martial arts, once defeating more than a thousand bandits. He was the originator of the barehanded and armed combat boxing of the Chen school. He was a born warrior, as can  be proved by the broadsword he used in combat.
While the individual names of the weapon or hand forms describe the movements, the halberd form is unique. Each of the thirty movements of this form is given a seven-character song or poem. When taken in their entirety, they recount the story of General Guan, a famous warrior from the turbulent Three Kingdoms Period (A.D.25–220) of Chinese history. Consequently every time the form is practiced, his exploits are re-enacted.
 
Contemporary practitioners should not overlook the importance of the weapons routines as they offer a tangible link to past generations. The forms are at once practical and aesthetic. Artistically pleasing to watch, the weapons routines are physically complex and demanding to complete. Many of the weapon forms have changed little since the time of Chen Wangting. Consequently they provide a window to the origins of Taijiquan and represent an important legacy to today’s Taijiquan practitioner.

 


Tuesday, 26 September 2017

UFC legend Anderson Silva meets Chen Taijiquan...

Chen Taijiquan Chen Xiangin meets MMA's Anderson Silva
I saw this interaction between UFC legend Anderson "The Spider" Silva and Chen Xianglin one of the branch instructors of the Chenjiagou Taijiquan School and a member of its fighting team and thought some of you might enjoy it.
 
Mixed martial arts website bloodyelbow.com reported recently that "the UFC is headed to Shanghai in November with Anderson Silva expected to headline in a bout with Kelvin Gastelum. The UFC is finally headed to mainland China five years after their first event in Macau, back in 2012".
 
 
Brazilian mixed martial artist Anderson "the spider" Silva holds the longest title streak in UFC history, which ended in 2013 after 2,457 days, with 16 consecutive wins and 10 title defences of the UFC middleweight crown. He was described by UFC president Dana White and a number of mixed-martial-arts publications as the greatest mixed martial artist of all time.

Silva and Gastelum are currently in China promoting their upcoming bout. One of the most dominant strikers the sport has ever seen Silva's main martial art is Muay Thai, but he is a black belt in Taekwondo and Brazilian Jiu Jitsu and Judo.

After the press conference yesterday (25th Sept) for the upcoming fight the "Spider" met with Chen Xiangln for dinner and for a friendly exchange of skills. Chen Xianglin is one of the guys we've watched over the years emerging from the ranks of students and developing into an accomplished martial artist.

In the short clip of their meeting Silva's jaw  visibly dropped at the explosiveness of Chen's short range fajin. What's the chance he'll add Chen Taijiquan to his repertoire?
 
Legendary MMA champion Anderson Silva experiencing Chen Taijiquan

 

Monday, 25 September 2017

On Taijiquan, weightlifting and a shared world view...


Unveiling Chenjiagou's new statue of Chen Wangting
Chenjiagou is buzzing at the moment with the unveiling of a new and bigger statue of Chen Wangting. At the same time, coming across the following quote by Wang Xian made me chuckle: “What’s the biggest secret in Taijiquan – train, train, train and train again. If you just look and don’t practice even Chen Wangting couldn’t teach you”! A simple and unmistakable message that nobody could fail to understand! Everybody gets the idea that superior skills require bitter training. Ultimately every person makes a decision how hard they are going to work and, by definition, the elite level is built on a commitment that the masses cannot commit to. As bodybuilding legend and multiple times Mr Olympia winner Ronnie Coleman puts it: “Everyone wants to be a bodybuilder, but don’t nobody want to lift no heavy-ass weights”!

Joking aside, a serious obstacle faces many western students of Taijiquan that cause many students to get a disproportionately small return in real Taijiquan terms for their hard efforts. The various internal martial arts systems share many training methods and theories which practitioners, while sweating and knocking out the reps, often pay lip service to. Requirements such as:

Chen Xiaoxing - "without understanding China's
traditional culture you cannot go past a basic level"

Head held as if being suspended by a string
Eyes kept level
Tongue against the upper palate
Shoulders relaxed and elbows sunken
Chest relaxed and contained
Qi to dantian
Kua relaxed
etc. etc...

These are the core requirements. The problem is that the benefits of training these aspects are not at all obvious. Many students are able to quote these rules, but lose confidence in prioritising their attainment in their daily training. The average Chinese student has less internal conflict when their teacher asks them to follow these requirements. Not that there are no lazy or impatient Chinese students, or that all Chinese students pay strict attention to these details and don't get distracted by the more dynamic side of Taijiquan. But these ideas are shared throughout Chinese culture.  Many of the same requirements underpinning Taijiquan are also central to the theories of Traditional Chinese Medicine,painting and calligraphy etc. Even the ultra stylised medium of Beijing opera requires performers to keep their kua level, to sink qi to the dantian, lift the crown of their head etc. In an interview with Chen Xiaoxing he went as far as describing the lack of understanding of traditional Chinese culture as one of the most significant barriers for non-Chinese students. Without this, he believed a person could never get beyond the basic level of imitating the outside shape.

During the London Olympics I watched the weightlifting event. As one of the Chinese contestants prepared to make his final lift his coach quietly said "chen qi" or "sink your qi". At this pivotal moment he for sure wasn't looking to make some kind of obscure philosophical point. The advice carried a clear and understandable message to his lifter. The lack of understanding this shared world view is a barrier that western Taijiquan students must overcome if they are to be successful in their practice.
 
Chinese weightlifters understand what is meant by "sinking the qi"



Friday, 15 September 2017

Doing it "correctly" v "quickly"...

It's always a pleasure to return to Poland. As usual Chen Ziqiang's week long series of workshops was ably hosted by Marek Balinski's Chen Taijiquan Academie in the suburbs of Warsaw. A recurring pointer over the different sessions was the need to be patient and to do the right thing. Haste, impatience and the urge to do it quickly- be it the handforms, weapons or push hands - only lead to poor realisation. Ultimately this kind of short-cut thinking kills any chance of developing authentic skill. Conversely, careful repetitive practice allows one to systematically train out any mistakes of structure or timing and coordination. To quote Chen Ziqiang, "Be patient. Do it right. If you do the right things, the right things happen".

We reviewed the spear form over the course of two days going deeper into  the essential points of the weapon. Despite it being an experienced group that knew the choreography well, he spent  half of the first day working on three core basic drills which combined, trained the "martial flower" pattern. The martial flower synchronises fast and agile footwork with movements of the spear, "as if there were an axle turning two wheels closely on either side of the body".  As mentioned in a previous post, people often incorrectly do this movement by turning the spear in front of their body as if paddling a canoe.

Students often get impatient during this kind of basic practice, but that is what gets results. Commenting on one over-zealous student moving furiously up and down the room: "Look at him spinning the spear around as if he knows what he's doing". Superficially the hand movements were OK, but the footwork was completely uncoordinated,

stepping back as if both feet were fixed on tramlines. Chen Ziqiang recalled how he was instructed to train the martial flower for two years before being allowed to begin learning the spear form. And to train the basics of the sabre for five years before learning the form. Training in this way ensured that the essential characteristics became default settings over which it was easy to learn the form correctly. Obviously this time scale might not be practical or possible for a middle-aged practitioner who enjoys Taijiquan as a hobby and trains a couple times a week. However, it does point to the importance of careful mindful practice and the fact that doing it correctly is far more important than doing it quickly.
Qinna training...

 On a similar theme, during push hands training emphasis was placed on fixing the movement track until it is seamless. For instance, repeatedly training a single qinna with the idea of adding speed in the future when it can be applied instinctively without excessive or telegraphed movement. Going through the dingbu drill, carefully paying attention to the moments when you or your opponent were vulnerable to attack. Being mindful of changes in weight and the points where the opponent became double weighted and unable to take their foot off the ground.

In the beginning learners are naturally anxious to get everything, but at some point there's a need to realise that the best results only come if training is approached in a particular way. Above simply training hard (which is a given), what's needed is the mental capacity to take a step back and undoing mistakes.  Adopting a state of relaxed mindfulness, in a sense, not trying too hard and not fixating on any one particular aspect. Many people may misinterpret this as advocating some kind of easygoing less than optimal approach. This is a serious misunderstanding. Relaxed in this sense doesn't mean just sloppily doing what you want, but building slowly from fundamentals and adding to them layer by layer - no matter how long it takes...
Warasw spear group

Wednesday, 6 September 2017

Taijiquan's "Placing Hands"

Kenji: Manga and Chen Taijiquan come together

Many people approach Chen Taijiquan’s “push hands” without really appreciating its subtleties and its place within the training curriculum. Interestingly even the term “tuishou” or “push hands” is a relatively recent term. Go back through the literature left by earlier generations and the term more commonly used was “geshou”. The literal translation of this is “putting hands”, but for readability in English we can say “placing hands”. Think of the action of putting a glass of water onto a table. Without paying attention and putting it down carefully we’ll either spill the water on the way to reaching the table. Or, worse we’ll drop the glass onto the floor if we release it too early. From this simple example we can see that the distance, angle etc must be exact.
 
The following text is adapted from Paul Brennan’s translation of Chen Ziming’s 1930s Taijiquan treatise.  “…you will begin to sense that the subtleties of the placing hands exercise come entirely from the ordinary practice of the Taijiquan form. All of the principles within the form manifest from a balanced energy. Placing hands is the application of that balanced energy.
Diligently practice the form. Once you are accomplished at it, you will naturally be able to move on to placing hands… In the beginning, work hard and unceasingly. But you must not learn placing hands first as it will undermine everything you are working towards, and for your whole life you will never be able to reach the heart of the art. If you do not first learn the form, and you instead want to start with placing hands exercise, you will be like an infant who learns to walk before learning to stand – ie always falling over. To abandon the beginning in search of the end is to start with the goal and neglect the work that will get you to it. If you do not know what comes before and follows after, how can you be on the right path? It is the form that is to be practiced first. People who first learn placing hands are all impatient for quick results, and they do not start with the form because they are all afraid of the hard work it entails and want only comfort. Unable to face up to the proper sequence of training, they just want to jump ahead. It is like wanting to draw lines and circles without the use of compass and square. In this way, they all produce something that a true craftsman would deem worthless”.   
Chen Ziming "placing hands"
Even with the basis of good form skills students must not become transfixed with the idea of pushing their opponent or forcing their techniques on and “winning” the encounter. This is a serious misunderstanding of the exercise. While it may seem to have been applied instantaneously, an accomplished practitioner applying a technique goes through the following four stages.

    1. ting jin (listen to an opponent’s energy)

    2. dong jin (understand…energy)  

    3. hua jin (neutralise…energy)

    4. fa jin (release your own energy)
 

 

Monday, 28 August 2017

Integrating Body and Mind…

Six harmonies to unify body and mind
The famous Chinese military strategist Sunzi stated that: “Victory comes from deep thinking, detailed preparation and long calculation”. Chen Taijiquan’s systematic training methodology takes into account every aspect of an individual. Its unique training method was devised to unify body and mind and sayings such as “concentrate on one thing lose everything” reflect an implicit understanding that no single facet can be understood except in relation to the whole. Recognising this practitioners work towards harmonising the opposing forces or aspects within the body through the gradual realisation of Taijiquan’s “six harmonies” – divided into three external and three internal harmonies.
Understanding and applying the six harmonies is not easy, especially the three internal harmonies and learners shouldn’t expect to achieve this overnight. To take them in turn, the external harmonies refer to aspects of  structure and alignment and the coordination of the external aspects of the body. The three external harmonies represent the connections between:

Hands – Feet

Elbows – Knees

Shoulders - Kua

The realisation of the external harmonies is sometimes referred to as the skill of “everything arriving at the same time”.

Working Towards Integration
Chen Xin
Broadly speaking we can say that anything that leads us towards integrating the body and mind leads us towards realising the six harmonies. Over the generations different ways have been used to explain this process. For example, Chen Taijiquan makes use of “three sectional movement” explained by Chen Xin as follows: “Jin is divided into three sections, every section is interconnected [jin] moving from section to section”. The following passage taken from the Chen family classics explains how to use this theory to synchronise the whole body:

“In truth it can serve the purpose by discussing them [the different parts of the body] by three parts: the upper, the middle and the lower, or root, middle and tip. For the entire body, head is the upper part, chest is the middle part and legs are the lower part. For the face, forehead is the upper, nose is the middle and mouth is the lower. For the torso, chest is the upper, stomach is the middle and dantian is the lower. For the legs, kua is the root, knee is the middle and foot is the tip. For the upper limb, arm is the root, elbow is the middle and hand is the tip. For the hand, wrist is the root, palm is the middle and finger is the tip, from which the case of the feet can be deduced. So there are three parts from neck to feet. It is important to focus on the three parts in their cooperation. If the upper is not clear, there will be no source, if the middle is not clear, the internal body will be empty, and if the lower is not clear, instability will occur. From this it is obvious that the three parts of the body cannot be overlooked”.

The bow has the function of stretched power between two opposing forces. 
Others use the idea of “Five Bows” to explain Taijiquan’s internal power mechanics – simply put, bows have the function of stretched power between two opposing forces.  The body consists of five primary bows - the torso, the arms and legs which, when combined, form the basis of focused whole body jin.  They allow the collective force of the entire body to be emitted through one point, hence the saying, “five bows combine into one”.

In practice it is important to become more aware of movements opposing and complementing each other - recognising the fact that if there is a motion upward, there will be a motion downward. If there is a motion forward, there will be a motion backward.  If there is a motion leftward, there will be a motion rightward. This is reflected in advice passed down such as: “The heels sink down while the achilles tendon lifts up. The kua loosen while the lower spine lifts up. The shoulders relax while the neck lifts up”. Or the “three liftings” of the internal martial arts which instructs practitioners to use intention to lift the baihui, tongue and huiyin while everything else sinks down.

To summarise harmonisation:
-      No action in isolation

-      When one part moves another part harmonises (upper/lower, left/right, hand/foot/ qi/action etc) 

While Taijiquan is considered to be an “internal” martial art, there is a close relationship between the external and internal aspects. So for instance, the process of quieting the mind leads to the calming of the emotions and inevitably to the relaxation of the body. In the early stages of training practitioners use the external shape to lead the internal, eventually using internal energy to drive the external shape.

Taijiquan’s three internal harmonies are usually described as the harmonisation of one’s xin (heart/mind), yi (intention), qi (intrinsic energy) and li (body strength). These are unified through the connections of:

Xin – Yi

Yi – Qi

Qi – Li

Or alternatively:

Xin – Yi

Qi – Li

Jin (Tendons) – Gu (Bones)

Zhu Tiancai summarised the body’s internal connections as a chain reaction:

1.   Xin is activated in instigating an action.

2.   Yi dictates the direction and power of the action.

3.   Yi sets in motion qi energy (that starts to move under the direction of yi).

4.   This in turn produces li or physical power.
Singapore 2002 pushing hands with Zhu Tiancai: "Intention dictates the power of an action"
Heart and Intention

The xin represents the centre of human feelings and emotions, from tranquillity, calmness and serenity to anger, grief, disappointment and frustration etc. The yi, on the other hand, refers to the logical decision-making mind. To cultivate mental unity both the emotional mind as well as the logical mind must be present. Fully focused energy can only be achieved with a decisiveness of purpose.

Nowhere is this more important than in the arena of combat where conflicting thoughts and feelings can easily lead to an unsuccessful outcome. Here xin is needed to summon up courage and fighting spirit and yi to make clear judgements and logical decisions. To paraphrase 14th generation master Chen Changxin, when facing an opponent “stand like a living dragon and then crush him like plucking a weed”.  
Chen Changxin statue in Chenjiagou






Monday, 7 August 2017

Taijiquan's "Big Four" Joints...

Chen Zhaoxu
An article published on Taiji Yiren, a Chinese site created to promote Taiji culture, reported the response by Chen Zhaoxu to the question – “How do you train this martial art”? Chen Zhaoxu (the eldest son of Chen Fake and father of Chen Xiaowang and Chen Xiaoxing) answered, “You have to fangsong (loosen) the “four big pieces” in the body”. That is the two shoulders and the two kua.

His younger brother Chen Zhaokui expanded on this, advising practitioners of the need to pay attention to relaxing the chest as only if your chest relaxes can your shoulders relax. He gave the example of push hands: “During push hands, the first thing is to control someone’s shoulders. If your shoulders are not flexible, you are actually locking yourself”. He went on to suggest that once you’ve solved the problem of the shoulders - that is they are flexible and can execute full rotation – even if someone locks you from behind,
 
Chen Zhaokui - "First thing is to control an opponent's shoulders"
you can reverse the attack and escape. Chen Zhaokui spoke of the relationship between the shoulders and the kua:   “Relaxing the chest and shoulders facilitates the folding movement of the torso and that has a direct relation to the kua being relaxed.  

Sun Lutang - "First solve the problem of the shoulders and kua"
Sun Lutang, the renowned internal martial artist and creator of Sun Style Taijiquan believed that, such was the importance of these four joints that in the early stages of training learners should focus upon them above everything else: “The key is in the shoulders and kua. In the beginning don’t think about anything else – just solve the problem of these two parts”. He advised learners to constantly think about how to relax and sink (ie don’t lift) the shoulders. This focus should be carried over to encompass one’s daily activities – “In your everyday life think about sinking your shoulders and dropping your elbows. [In time] you’ll see an obvious change”. Sun Lutang was of the opinion that a lot of people who have trained gongfu for many years have not succeeded in opening their kua.  Concluding that this was a serious failing that he believed meant that no matter how much effort they put in, without addressing this shortcoming, whatever they you train will be incorrect”.
Sun cautioned practitioners to be patient, advising them to only move on to other aspects of training when this basic requirement was achieved. Relaxing the shoulders and the kua is crucial if one is to develop an integrated body and from that point start to open up and stretch the rest of the joints: “After your shoulders and kua open other things are not so difficult. If you are diligent and persevere your body will start to change shape – you might even get unexpected results”.

Friday, 28 July 2017

Taijiquan's "Potential Strength"


Taijiquan's potential by Mary Johnston
Taijiquan teachers often use the expression - “be strong in eight directions”.  But what does this actually mean in practice? Fundamental to understanding how the Chinese understand dynamic processes is coming to terms with the character shi which can be loosely translated as the “configuration of energy”, or we could say latent energy. In texts from as far back as the Warring States and Qin period the term shi can often be found paired with the character xing, “external shape”. For example, a boulder has a shape. If it is balanced at the edge of a cliff it is said to have shi. The term is used widely in the Chinese tradition to describe the manifestation of energy from potential. China’s most revered military strategist Sunzi described the potential of a rock perched on the edge of a cliff and the devastating power that could be released from this quiet and harmless state. The art of war teaches us to rely not on the likelihood of the enemy not coming, but on our own readiness to receive him; not on the chance of him not attacking, but rather on the fact that we have made our position unassailable. Similarly, Taijiquan appears quiet on the surface, but a highly trained practitioner seeks to be in a place of balance where they can instantly react to a force coming from any direction. 

Sunzi would have seen the potential of this
 rock perched high above the Grand Canyon
perch
John Hay (1994) in his introduction to Boundaries in China describing shi wrote: “Its boundaries are therefore in time as well as space; they are never geometrically precise. Instead of exterior planes, they have a changeable envelope of textured energy”. Little wonder then that western Taijiquan players often misunderstand their Chinese teachers. During one training camp in Chenjiagou a student asked whether a particular movement was peng or lu. The answer he received was, “It could be peng and it could be lu”. That is, it had the potential to be either depending upon the intention at that moment. The student walked away confused and disappointed that they had not received a “straight answer”.
 

Friday, 7 July 2017

On push hands competitions...

A common phenomenon at competitions is the sight of those on the sidelines shaking their heads and criticising the competitors.  These armchair experts quote Taijiquan ideals such as “using four ounces to uproot a thousand pounds” and “using softness to overcome hardness“, to pour scorn on the contestants, none of whom measure up to their standards of what Taijiquan should be.  The criticism is often unfair.  Firstly, most of the critics have never put themselves into the competitive arena and experienced for themselves the performance-sapping effects of nerves and pressure. 

 Secondly, the sayings represent a perfect model that all Taijiquan exponents aspire to.  For example, “giving up yourself to follow others” requires an individual to remain circular within their postural framework, sticking and following an opponent without losing contact.  At the same time maintaining agility and sensitivity throughout with the ability to assess the opponent’s attacks and determine the distance, direction, speed and power of any threat.  All the while maintaining the ability to assess and respond to minute changes.  Following the opponent’s posture and borrowing his strength rather than resisting reaching a stage of being able to react according to the situation.  To reach a stage where you can do this is no easy task, so perhaps it is a bit unfair to criticise the average competitor for not living up to these ultimate standards.  After all, no one would expect a club runner to keep up with Usain Bolt, so one should not be too surprised when an average competitor does not live up to the standard of the great masters.

 It is important to make the distinction between modern push hands competitions and the hitting or connecting hands of the past.  Before techniques such as throwing, seizing and striking were used, not dissimilar from today’s sanda and sanshou.  Much of what Taijiquan uses for self defence is prohibited in tournament style competition, and whenever a fighter’s arsenal of techniques are restricted, inevitably what they can do is weakened and diluted.  For this reason competitions are viewed as sport rather than real combat.

 Competitions are best viewed as a testing ground to see what does and does not work for an individual and then, with this feedback, to adjust their training accordingly.  If the competitors have trained hard and developed some degree of rooting, balance and neutralising skill then they should not be too worried about being taken or thrown by an opponent.  Without ever being tested many practitioners continue to walk around with a false sense of their true level of martial skill. That said, you shouldn’t put too much importance on sporting competition. At the end of the day push hands competitions take place in an arena with rules and referees and is not the same as real combat, and techniques that win a point may be less effective in the unforgiving real world.  
 
 1997 British Open Chinese Martial Arts Championships: -80Kgs Final

 

 

Tuesday, 13 June 2017

The spiritual dimension…

Laozi image in the Chen Family Temple
A prospective student phoned me recently informing me that he had studied martial arts for some years and was now ready to do "something spiritual"! It brought to mind a case in the news a little while ago about a yoga teacher who was told by the church where she taught that she would have to find a different room. Yoga teacher Naomi Hayama was outraged at the suggestion that she was doing a "spiritual" discipline: "They are trying to say it is a spiritual practise but my classes are not… I respect people who are religious but I am not. That's what attracted me to yoga”. I was tickled by the response of a friend of mine (who happens to be an Indian guy and a committed yoga practitioner) on Facebook who dryly commented that, "900 million Hindus might disagree".

In one of the featured articles in the book Asian Martial Arts: Constructive Thoughts and Practical Applications, Michael Maliszewski Ph.D. revisited a ten year research project  he had previously completed dealing with meditative practices and indigenous healing traditions associated with many Asian martial arts. Some twenty years since his work was published he believed, “there had been a decline in the depth that has characterised the more traditional systems. The spiritual or meditative focus is more “generic” in the sense that any loose association with the ethereal is deemed spiritual”. Maliszewski concluded that, “in general martial arts study today, practitioners do not have the dedication to endure the long hours of training required to reach a level of authentic mastery in a tradition”.
During one of our training trips to Chenjiagou someone asked about the “spiritual dimension” of Taijiquan. They were told that there are three reasons for training Taijiquan: first for training an individual’s strength, constitution and general health; second, on the basis of good physicality training for combat; finally, on the basis of the previous two aspects they could begin to talk about spiritual development.
 
Over a lifetime’s training the committed Taijiquan practitioner embarks on a process of nurturing and cultivating or “xiu yang”. In The Taoist Body Kristofer Schipper describes xiu yang as the: “means to arrange, to smooth down any roughness or irregularities by  repeating an action many times in harmony with the cosmic order, until perfection is achieved. The perfect and complete body is thereby nurtured, its energies strengthened; it thus becomes totally integrated into the natural and cosmic environment. From there, the way is led – by repeated, cyclical movements – to spontaneity, which is the essence of the Tao”. 


Morning practice in the Chenjiagou Taijiquan School - ongoing daily effort, the real path...