MiscTaiChiNotes
From Simreal
Taiji Notes
From Chuck's Notes
What is T'ai Chi Ch'uan? Ch'uan means fist, and has come to mean "fighting" or "martial art." T'ai chi is usually translated as "grand ultimate" or "supreme pole." (C. K. Chu, p. 5)
"In the t'ai chi form, health and self-defense are inseparable in terms of mental and physical training. What is good for the body in terms of execution for offense is also good for the body in terms of its effect on the nervous and circulatory systems." (Ibid. p. 17)
"Through the practice of push-hands the student learns the central principle of four ounces against a thousand pounds . . . ." (Ibid. p. 43)
The three "methods": "Hand Method: The First Stage. Hand method refers to the execution of techniques by the body's extremities. Techniques include punching, blocking, kicking, striking, locking, and chin na. Stretching is important, and movements are usually large, fast, and forceful. All hard, external schools stay within the bounds of the hand method. . . . Unfortunately, most Tai-Chi players also remain at the first level, for the performance of form and push-hands will simply be the exercise of techniques until players learn to apply the Master Key (the application of the eight trigrams and the five elements) and thereby break through to the next stage. Torso Method: The Second Stage. The hallmark of the second stage is the use of torso method . . . characterized by use of the body, specifically the waist and spine, to initiate and empower the movements of the arms and legs. That is, the torso learns to lead all movements. . . . In this stage, suppleness, connectedness, inner movements such as breathing, and the spiral motion pictured in the Tai-Chi diagram unlock the power of innate energy, or ch'i. . . . No parts of the body move independently; the movement of any part is contingent on the matched motion of all other parts and all parts are continuously alternating between the extremes of yin and yang. . . . Mind Method: The Third Stage. Finally, there is the mind method. It is difficult to talk about this third stage, as I myself have not reached it and I have not met anyone who has broken through to this level. The classics attest that it is possible . . . . In the mind method, all movement has been absorbed into the body. Techniques formerly executed with the extremities now begin and are consummated within the energy of the individual. Where previously the torso led, now it is the mind that leads, the energy which follows, and the player's intention is accomplished with little or no external action. . . . [P]hysical energy, ch'i, has been transmuted into psychic or spiritual force, called ëshen.' . . . ." (Jou, Tsung Hwa, Preface to the Fifth Edition, pp. A30-32)
"[Tai-Chi Chuan] is based on three major principles of Tai-Chi philosophy: the changing trigrams of the I Ching . . . , the Tai-Chi diagram . . . , and the five elements . . . ." (Jou, Tsung Hwa, p. 2)
History of tai chi: "Although there are various stories about the founding of Tai-Chi Chuan, Chang San-Feng . . . , who certainly was the greatest teacher of the system, is generally given the major credit. . . . [He] was born at midnight on April 9, 1247, and th e anniversary of this day is now celebrated by followers of Tai-Chi Chuan with dining, drinking and demonstrations of Tai-Chi Chuan. . . . Shao-Lin Chuan is an exercise invented in the famous Shao-Lin Buddhist temple in Ho-Nan . . . , a northern province of China. . . . [Chan San-Feng] stayed at the temple for about ten years and mastered all of the Shao-Lin exercise. . . . Tai-Chi Chuan differs from other martial arts because Chang San-Feng added the theory of the I Ching and Taoist breathing techniques, or Chi-Kung . . . . to Shao-Lin Chuan. Therefore, the way of practice transcends martial art towards will, mind, body and natureñvery close to the practice of Tao itself, or the way of Nature. . . . According to [one] story, . . . [Chang San-Feng] heard birds making an unusual noise and saw them all staring at the ground where a serpent was lifting its head and watching upward. A moment later, a magpie, spreading its wings, descended to attack the serpent, which m oved slightly to escape the attack, but maintained its usual circular shape. So, the contest continued, up and down, back and forth, several times . . . . Chang then realized the truth of softness over firmness . . . and created Tai-Chi Chuan." (Ibid. pp. 2-7)
History before Chang San-Feng: "In the Tang Dynasty (. . . 618-905 A.D.), it is said that there was a martial art similar to Tai-Chi Chuan, known by a different name. . . . [The] stories about Hsa Suan-Ming and Li Tao-Tze illustrate the existence of martial arts like Tai-Chi Chuan in the Tang Dynasty. In the Liang Dynasty (907-921 A.D.), Hen Kon Yu . . . , an expert in the Tai-Chi martial arts, developed the Nine Little Heavens . . . . In summary, while there were several Tai-Chi martial arts before Chang San-Feng, it was he who achieved their union. From Tai-Chi's narrow martial origins, Chang San-Feng added the Taoist breathing techniques or Chi-Kung and utilized the I Ching principles in order . . . to finally broaden Tai-Chi Chuan to help all people enjoy a long, healthy life." (Ibid. pp. 9-10)
Chen Family: "Tai-Chi Chuan has been recorded in formal documents since the time of Chen Wang-Ting . . . [who] was born in . . . the late sixteenth century . . . . At the time he began teaching Tai-Chi Chuan, it consisted of five Lu . . . , or ëroutines.' . . ." (Ibid. p. 11)
Yang Family: "Tai-Chi Chuan was considered a family treasure of the Chen's and was kept secret, rarely being shown to people outside the family. . . . Yang Lew-Shan (1799-1872) . . . had a family name other than Chen [and at first] was refused as a student. O]ne night . . . [p]eeping through the fence, . . . [he] saw Chen Chang-Hsin teaching his students Tai-Chi Chaun. From then on, he watched and practiced right away before returning to his bedroom. . . . Chen realized Yang's talent . . . and taught him . . . ." (Ibid. p. 42)
