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  • A Kowtow To The Boxers Of Old

    A Kowtow To The Boxers Of Old

    Wu Yu Xiang’s Taijiquan

    This article is based on Sun Jian Guo’s book on the Taijiquan of Wu Yu Xiang (1812-1880), and some of it’s components.

    In It are included 3 traditional fist forms, an excellent timetable of events, 2 postures from the practice of the training logs situated above the ground, some self-defense applications, biographies of several important boxers and a short lineage chart. Also included is a DVD.

    There are photos of Sun Jian Guo (student of Li Jin Fan 1920-1991) with the sword, knife, and staff and also demonstrating Fa Jing (explosive power). Two of his students are posed to begin sparring with knives. These knives are shaped like one half of a spearhead on the dull side of the blade for catching weapons in combat. The author is also shown practicing the staff with a Caucasian student in the mountains, and even Chen Xiao Wang from the Chen family, makes an appearance on page 6.

    Also included are certificates, and old manuscripts in this 286-page book, with Sun Jian Guo posing on the cover of the book in a posture from the Wu style 2nd routine called Pao Chui or Cannon Fist.
    The author has been frequently featured in Chinese martial arts magazines, and has almost 100 listed students, and his teacher Li Jin Fan, is a direct student of Li Yi Yu’s (1832-1892) student.

    The timetable of events as everything else, is written in Chinese, but not the years in which events take place, from 1634-2011.

    The 1st routine or form of Wu Yu Xiang was created by him in 1857, and called the center or main form. In 1859 he created Pao Chui, 13 Posture Knife, and 13 Posture sword. Li Yi Yu the prized student of Wu Yu Xiang, is actually the one credited with the creation of the 3rd form simply called “Xiao Jar” (small frame), in the year 1862.

    Even for one whose grasp of written Chinese is a foreign subject, the timetable is a fascinating read. Familiar names appear and disappear, associations are seen, and creations of the boxers are born.

    Some comparisons of the forms are as follows; the first routine is quite long and the stances are large. All 3 forms begin the same way, but the first form has large stances. The second form has even larger stances than the first, while the third form has small stances.

    Each photo is given a number, for example the first routine numbers from 1-374, the second routine 1-159, and the third routine 1-141.

    These photographs are large, performed by the author, and beautifully done. There are arrows outlining the movements, and instructions and commentaries. In this one book the author wears 5 different outfits.

    There are no jumps or skips in the 3rd form, as there are in the first two. In form 1 posture 159, both feet leave the surface, left hand extended forward with the right hand hidden by the body, right foot higher than the left with the left toes pointing towards the surface, leading up to the movement of striking the opponents groin.

    In posture 164-165 of the same form, there is the slapping of the right foot with the right hand, also with both feet in the air.

    The jumps in the second routine of Wu Yu Xiang are very pronounced, and when turning the pages of the book, cause one to just stop and look. In posture # 64, the author (demonstrating all 3 forms), looks up into the air, lowers his body, opens his eyes wide, spreads both arms to his sides, before springing into the air into our directional view of 9 o’clock. Both hands are at his left and right sides, similar to athletes giving each other a chest bump.

    Video of Sun Jian Guo performing Pao Chui form.

    From posture # 72 also in the second routine, from a posture resembling the Yang’s family “Crane Spreads Wings” with the weight mostly on the back left foot with hands forming into fists, the hands switch (left going down and the right coming up) and once again both feet leave the surface looking as if the author is being blown from behind by a very strong wind. The first jump lands in a bow and arrow stance, while the second jump lands in a horse stance.

    The second routine is pretty much its own form. Besides the opening and a few postures such as a large “Single Whip”, it bears little resemblance at all to the first routine, although some postures are seen in all 3 forms.

    Continue to page 2…

  • Lessons from Taijiquan Interactive Weapons Practice

    Lessons from Taijiquan Interactive Weapons Practice

    Many Taijiquan (太極拳) practitioners never learn interactive weapons, and some do not even study weaponless interactive principles. This article will introduce some of the benefits of learning interactive weapons, and what those weapons can teach that may not be emphasized in weaponless study.

    Each weapon type has unique characteristics that emphasize different aspects of Taijiquan. Although my experience with interactive weapons is somewhat limited, I do have at least some training in all of the five classic weapons of Taijiquan that correspond to the five elements/phases (五行 wuxing) of Chinese philosophy.

    In the wuxing, weaponless corresponds to Earth. Practitioners should learn to interact without weapons prior to studying interactive weapons. I will not cover interactive weaponless work specifically, but will point out how the weapons, as I learned them, differ from weaponless work. Weaponless principles should be applied to weapons work.

    All weapons will add weight to be controlled, and will improve the connection through the body in order to do so. Practitioners will also need to extend their energy beyond their own body and into the weapon in order to enliven the weapon, and to interact with the opponent through weapons which are less capable of sensitivity than when skin is touching skin. Since stick and adhere, connect and follow (zhan nian lian sui 粘黏連隨) are more difficult through a weapon, practitioners working with weapons will have another vehicle to improve these fundamental skills.

    In addition to harmonizing oneself, weapons practice requires that one harmonize with the weapon. It is not easy to smoothly control a foreign object. A weapon has its own center, balance point, and movement characteristics which need to be followed by the practitioner. Holding the weapon creates another joint and/or an extension of the arm.

    The creative cycle of the wuxing has Earth producing Metal. Metal corresponds to the saber (刀 dao; knife, single edged sword). Although the saber is not as popular in Taijiquan as the double edged straight sword, according to the wuxing, it should be practiced first after learning weaponless interactive principles.

    The choreographed sparring form that I learned is very similar to Fu Zhongwen’s version given in the following translation by Paul Brennan:
    YANG STYLE TAIJI SABER ACCORDING TO FU ZHONGWEN

    The style of saber pictured is called liuyedao (柳葉刀 willow leaf saber) and would traditionally weigh about 1 kg or more (2-3 pounds) and is typically about 36 to 39 inches long. Some Yang and Wu style schools prefer a longer liuyedao blade, and they utilize an “S-shaped” hand guard and a longer handle with a ring pommel. These differences facilitate two-handed techniques. Some practitioners prefer using a niuweidao (牛尾刀 ox-tail saber) instead; a style that developed in the early 1800’s and has a flaring tip (this is the most popular reproduction style and was a folk weapon that was never a part of the official Qing Dynasty weapons inventory).

    A saber emphasizes chopping and hacking techniques over thrusting, although thrusts are still possible (depending on the design, some sabers have angled handles to help retain thrusting ability when the curvature of the blade is pronounced). Because of the powerful chopping energy, defense against a saber tends to avoid the blade rather than blocking or deflecting it, and this can be seen in Fu’s sparring form where the saber blades never touch.

    fu-saberSome variants of the form do occasionally deflect or block the opponent’s saber; for example Fu’s movement 4B, a check to the opponent’s wrist, can instead be used to deflect/block the opponent’s blade. Other forms may use the saber to deflect the opponent’s saber (especially against thrusts) in a manner more common to double edged straight sword sparring.

    If you picture facing a chopping saber as being similar to having an axe swung at you, then you can understand why evasion is the primary defense. Dao training therefore emphasizes footwork. Practitioners step to avoid the opponent’s saber, and step again to attack. This means that distance and angles are important features of saber sparring.

    When stepping defensively, the saber is often used to strike the opponent’s attacking arm, preventing the opponent from changing directions with their weapon to follow you. This defensive approach (stepping to evade the opponent’s weapon while attacking their arm/wrist) frequently creates openings that allow one to then attack the opponent’s body.

    The fierceness of the saber, combined with the emphasis on stepping, reflect the quality associated with this weapon of an enraged tiger charging down a mountain.

    The sword (劍 jian) is associated with a flying phoenix or a swimming dragon and, according to the wuxing creative cycle (Metal creates Water) would be the next weapon to learn. Although more difficult to use than the saber, the sword is much more popular for Taijiquan because of the circularity in usage (both dragon and phoenix are said to move in circular, coiling manners). This circularity fits with Taijiquan’s flavor better than the more linear saber usage.

    Swords are historically approximately the same length as sabers, but typically weigh slightly less. Personalized measurement for swords and sabers is from the floor to the navel, although some schools prefer longer swords with the length up to the sternum.

    I have not been able to find written information online on the interactive sword sparring form that I learned, but the following link from Brennan Translation for Wudang jian gives information about interactive sword:
    WUDANG SWORD

    This video shows a version of the Taiji jian sparring form that I learned:

    Sword usage has more stabbing and cutting than the saber, and teaches lightness and intelligence over power. There is typically deflecting and guiding control over the opponent’s weapon, and the two person drills often look similar to weaponless push-hands drills. The sword is somewhat intermediate between the directness and power of the saber, and the softness of the hand.

    Continue to page 2…

  • Don’t Know Mind

    Don’t Know Mind

    The article Don’t Know Mind is reprinted on Slanted Flying website with the permission of the author Sam Langley from his personal Blog.

    Don't Know Mind

    Several years ago I read book called ‘Wanting enlightenment is a big mistake’. It was about the teachings of Korean Zen master Seung Sahn and written by one of his students . Central to the teachings was the importance of don’t know mind. Master Seung Sahn was against the books publication and described it as poison. I think his point was that reading, talking and thinking about Zen would only further delude and distract people from the real practice.

    Many wise people have expressed the importance of ‘Don’t know’ in different ways. Socrates realised that true wisdom came from knowing one knew nothing, Chuang Tzu couldn’t determine whether he was man dreaming about being a butterfly or a butterfly dreaming about being a man and many centuries later Robert Anton Wilson asserted that ‘Belief is the death of intelligence’.

    It seems to me that human beings are seldom just being, we are constantly thinking, talking and doing. Which is fine….But it means we are never at peace. I think the majority of people experience a constant level of mild anxiety which is only relieved by alcohol and television. The default setting for a human seems to be one of restlessness.

    Meditation is supposed to help but what IS meditation? Our mind is constantly busy, thinking thinking thinking, conceptualizing and judging. In Buddhism they call this monkey mind. The monkey mind always wants something to do, so to calm the mind we need to give it something to do. In this way anything that requires focused attention could conceivably be called meditation. Not all activities are equally conducive to meditation however and the mind soon becomes restless again. Within many eastern traditional forms of meditation, particular attention is placed upon posture and relaxation.

    Tai Chi is a particularly good method as we focus on the whole body. The monkey mind always has something to occupy it because there’s always something to adjust. Initially Tai Chi seems difficult, the legs hurt , the moves are complex and the mind wants to give up. But the fact that it’s difficult is what makes it such a good practice. If your legs hurt while your doing standing Qigong, you are in the moment experiencing that feeling, that’s real meditation!

    Whilst meditating we drop into the state of ‘Don’t know’ we have moments where we are no longer conceptualizing. To start with these moments are brief and then become longer. Once you can bring your focus into the body for long periods the mind will become very calm.

    Even just trying to bring the concept of ‘don’t know’ into your life can be helpful. It creates a wonderful feeling of release to admit on a regular basis that you don’t know. I myself like being right. I like a good debate and often make my point vigorously. More and more I find that need to be right lessening, after all I don’t really know what I’m talking about. Most people don’t know what they’re talking about either.

    The problem arises with language. We are trapped by words. Robert Anton Wilson was opposed to using the word ‘IS’ which in his view gave rise to all conflict and misunderstanding in the world. By removing IS from your speech you suddenly sound a lot more reasonable – ‘The grass is green’ or ‘The grass appears to be green’

    There’s no scientific evidence that Ghosts exist which leads some people to conclude that they therefore definitely don’t. I think it’s more reasonable to say that we don’t know, but that doesn’t satisfy the desire in most people to have an opinion, to know if something exists or it doesn’t, yes or no.
    I have a feeling that peace of mind exists between yes and no, between yin and yang and that this place between the poles is the non judgmental feeling of don’t know mind.

  • Cheng Jin Cai Passes Away

    Cheng Jin Cai Passes Away

    cheng-jin-caiCheng Jin Cai (1953 – 2016) passed away on Sunday, November 6th after a three month battle with pancreatic cancer. He was a 19th generation master of the Chen style of Tai Chi Chuan. Cheng began learning the Chen style of Tai Chi Chuan in 1970 under the guidance of Wang Xian, and continued studying with him until 1973. In 1973 he then began training under the famous 18th generation Chen Family Grand Master Chen Zhao Kui (1928 – 1981). He trained with Chen Zhao Kui until his death in 1983.

    In 1994, Cheng Jin Cai move to the United States to live in Houston, Texas. It was there that he founded the International Chen Style Tai Chi Development Center in the same year. Cheng Jin Cai then became the only successor of Grand Master Chen Zhaokui in the United States.

    Please enjoy the video below of memories of Master Cheng Jin Cai, which was put together by his students.

    Cheng Jin Cai was very heavily involved in the Tai Chi community in Houston, the United States, and across the globe. Cheng Jin Cai was President of The US Chen-Style Tai Chi Federation, President of the Southern US Henan Association, Advisor to the United States of America Wushu-Kungfu Federation and US Tai Chi Federation, Leader of the International Chen-style Tai Chi Promotion Center. He was also Honorary President of the Jiaozuo Tai Chi Research Association of Henan Province, China, and Vice President of Jiaozuo City Martial Arts Association.

    Cheng Jin Cai was the publisher of a U.S. magazine called “World Kung Fu”, and produced numerous books and videos on the instruction of the Chen style of Tai Chi Chuan. He worked tirelessly to promote the Chen style of Tai Chi Chuan, and taught many students from around the world. He trained some of these students to become teachers to carry on the art that he had loved.

    Cheng Jin Cai will truly be missed by the world’s Tai Chi community. Our condolences go out to his family, friends, and many students. The funeral service will be held at the Windford Funeral Home in Houston, Texas on Saturday November 12th, 2016 from 1:00pm to 4:00pm. All are invited.

  • Taijiquan And Its Evolution

    Taijiquan And Its Evolution

    shen-jia-zhen
    Shen Jia Zhen

    Shen Jia Zhen’s book on the Chen family’s Taijiquan written in Chinese, is the source of the Chen first and second routines illustrated in the “Dao Of Taijiquan” by Jou Tsung Hwa.

    At the end of the commentary on the movements (44-45 in the “Dao Of Taijiquan”), Shen Jia Zhen says “this move was created by master Chen Fa Kur in his old age.” He also says in the commentary on movements 18-22 in the 2nd routine Pao Chui or Cannon Fist, “the introduction of this move is actually credited to Chen Fa Our who, in order to popularize Chen style Taiji, added on the “High Pat On Horse” and “Wave Hands In Clouds” within the sequence.”

    Hao Shao Ru’s father took out the jump kick from the Wu’s Taijiquan, and the Yang’s Taijiquan went through changes as well. In a book on old Wu style Taijiquan, there is actually a form called Pao Chui translated as Cannon Fist. It is energetic and attributed to Wu Yu Hsiang.

    It is therefore fitting that the Chen family’s Xiao Jia or “small frame” form should evolve as well. Chen Zi Ming had a book published around 1930 on small frame Chen’s Taiji with fixed isolated postures which are in several Chinese bookstores, but we are in 2016.

    Zhi Ru Lei’s book on the same subject as Chen Xin’s student Chen Zi Ming, and although written in Chinese like Chen Zi Ming’s book, has more of an instructional leaning.

    The drawings of the 64 posture form (1st routine), in Zhi Ru Lei’s book are shown with arrows, and 4 postures of Chen Jinao (1899-1971) are also included.

    alan-sims
    Alan Sims

    Chen Jinao was a student of Chen Yao and also his grandson. He also studied under Chen Xin, whose book is well known in Taiji circles. Chen Yao is the brother that Chen Xin refers to in his book when mentioning his brother with excellent Taiji skills.

    Also shown and discussed in the book are Chen Boxing and his teacher Chen Kezhong as well as past lineage practitioners.

    I would like to give special mention to Jay Dunbar, an original student of Jou Tsung Hwa, and an editor of the Taiji newsletter. Ralph Rodriguez and Pai Diaz are two very good martial from the Taiji Farm. Charles Wang was responsible for the translations from Shen Jia Zhen’s book, along with all of the wonderful students of Jou Tsung Hwa.

  • T’AI CHI Magazine Founder Marvin Smalheiser Passes Away

    T’AI CHI Magazine Founder Marvin Smalheiser Passes Away

    tai-chi-magazine

    Marvin Smalheiser, the founder, publisher, and editor of the popular T’AI CHI Magazine, passed away on October 21, 2016 from undisclosed causes. He was in his mid 80’s.

    Marvin Smalheiser began learning Yang style Tai Chi Chuan in 1969 from Marshall Ho’o, who was a student of Tung Hu Ling. After learning from Marshall Ho’o, Smalheiser began learning from Tung Kai Ying, who was the son of Tung Hu Ling. In 1974, Smalheiser took over teaching Tung’s classes at his Tai Chi studio at the Silver Lake location because he was relocating to the West Side of Los Angeles

    Smalheiser founded the T’AI CHI Magazine in 1977, at a time when information about Tai Chi Chuan could only be found in the odd book, or a rare article in Black Belt Magazine and Official Karate Magazine. Over the years, Marvin Smalheiser has provided an invaluable service to the practitioners of Tai Chi Chuan.

    T’AI CHI Magazine featured interviews of notable Tai Chi masters from China, biographies of famous masters of the past, articles on Tai Chi styles, and training tips.

    Our condolences go out to Marvin Smalheiser family, friends, students, and staff of the magazine.

    This book is a compilation of Marvin Smalheiser’s own writings from his magazine “T’ai Chi” from its beginning in 1977 up to 2016 when he passed away.

  • The Professor: Tai Chi’s Journey West – Film Review

    The Professor: Tai Chi’s Journey West – Film Review

    The Professor: Tai Chi’s Journey West (First Run Features, 2016)

    Collaboration. Tolerance. Innovation. Naturalism. Terms associated with the historically significant teachings of Cheng Man-Ching. Filmmaker Barry Stugartz has crafted a loving and respectful tribute.

    “The Professor” as he was known, was the first major Tai Chi master from China to expose a generation of Americans to what until then had been shrouded in secret from Western culture. He felt the Eastern practice of internal arts like Tai Chi should be accessible to all. This was evident in the variety of students who were drawn to his classes in New York City in the mid-1960s. He pioneered teaching the art of Tai Chi as a healing practice, distinct from other martial arts, like Karate.

    chengmanching-1

    Cheng himself was a living example of Tai Chi’s healing energy and physical benefits, as he believed it improved his lung function. Likewise one of his students mentions in the documentary Tai Chi alleviated knee pain. Still another, with polio, found meditative release in the sword form. Two of my own sifu’s have similarly exorcised musculoskeletal demons through the assistance of Tai Chi and Qigong.

    Director Barry Strugatz carefully builds a chronological journey of Cheng Man-Chin’s time in America, framed by chapters defining characteristics of the art of Tai Chi –naturalism (Daoism, or “the way”), relaxation and simplicity, healing, push hands, chi (energy) and philosophy. The number of former students who participated in the documentary is a testament to Cheng’s impact, years after his death. Strugatz, who also studied Tai Chi, is a writer and director. Both the Newport International Film Festival and Stony Brook Film Festival awarded his work on the short film Transformation in 2000. His screenplay lit up Jonathan Demme’s 1988 comedy Married To The Mob.

    Cheng’s students interviewed on camera bring up the master’s other disciplines, including medicine, art, and especially calligraphy–itself a mirror of the art of Tai Chi.

    “In Chinese calligraphy, a single dot requires as many as five distinct motions of the wrist and shoulder to be formed properly, and that same dot will be formed differently depending on which of the several tens of established styles you are studying. Once you are able to brush the dots, lines, hooks and circles, you must learn how to put them together into aesthetically balanced characters. After that, you learn to write the separate characters as if an invisible, unbroken line existed between them, to give them continuity and life.” [Mark Saltzman, Iron and Silk, 1987].

    Please enjoy the official trailer of the documentary below:

    Through Barry Strugatz and generations of Westerners influenced by the Cheng style of Tai Chi, a whole new audience is now able to appreciate the legacy of Cheng Man-Ching and the unbroken line of tradition for this non-verbal and peaceful communication.

    If you are interested in viewing the documentary, you can find more information by clicking on the image below or following this link: The Professor: Tai Chi’s Journey West

  • Book Review – Tai Chi: The Story of a Chinese Master In America

    Book Review – Tai Chi: The Story of a Chinese Master In America

    Book review:
    Tai Chi: The Story of a Chinese Master In America, by Marc Meyer

    Family. A common thread in this charming story surrounding an adolescent boy and his uncle navigating duty, education, a culture’s oral history, and the ancient art of T’ai Chi in New York’s Chinatown during the 1960s.

    tai-chi-masterWhile others may interpret the central character of Meyer’s novel to be respected elder T’ai Chi Master Kuo Yun San, I believe it is really his nephew Paul Chen’s tale to tell. It is through Paul’s eyes and ears that we experience the world around him, living with his younger brother Fa, mother Mei and stepfather Harry. It is the uncle’s return to the US from the Cultural Revolution of China that guides the path ahead for the Chen family and the two impressionable boys.

    Practitioners of the internal arts liken the form to a strand of silk thread woven through a string of pearls. So too are the threads of martial arts study, first love, family secrets, a mentor’s substance abuse, silent benefactors and competition woven through Paul’s maturity and growth.

    Those familiar with the Five Chinese Elements (Wood, Metal, Fire, Earth and Water) will delight in the spot-on nicknames for Kuo’s students–devotees who remain with the master throughout his years at the dojo in Chinatown.

    The author Marc Meyer is a T’ai Chi instructor and jazz pianist. Both are disciplines where sparring, improvisation, adaptation, pushing and redirecting are essential elements. This first novel shows a knack for blending topical issues like immigration, addiction, debt, athletic organization protocols, trust and faith with the beautiful story of one extended family half a century ago.

    “The idea of using slow movement from a martial perspective is to practice unifying all parts of the body. With proper training, a T’ai Chi fighter can harness the forces of nature against an opponent yet appear relaxed as if nothing was happening.”

    In Taichi: The Story of A Chinese Master, Marc Meyer’s protagonist Paul Chen and his uncle Kuo Yan Sun serve to unify the mind, body and spirit.

    Get your copy today!

  • Ma Jiang Bao Passes Away

    Ma Jiang Bao Passes Away

    Ma Jiang Bao (1941 -2016) passed away on October 12th, 2016. He was a well respected teacher of the traditional Wu style of Tai Chi Chuan. Ma Jiang Bao came from a long family history of the Wu Family Tai Chi Chuan. He is the third son of the well known Wu Ying Hua and Ma Yue Liang, who were the daughter and son-in-law of the famous Wu Chien Chuan.

    Please enjoy the video below of Ma Jiang Bao teaching a Push Hands seminar in the summer of 2008.

    Ma Jiang Bao worked hard in promoting and furthering the teachings of the traditional Wu Family style of Tai Chi Chuan which he had learned from his mother and father. In 1986 he went to Europe with his father, Ma Yue Liang to teach the family art. He eventually moved to Rotterdam, Netherlands, where he continued to teach the Wu style of Tai Chi. He traveled to countries such as Germany, Spain, Great Britain, and South Africa to teach seminars on the family’s art.

    Check out this interesting interview of Ma Jiang Bao on the Blog of Martin Boedicker.

    Our condolences go out to the family of Ma Jiang Bao, as well as his many students.

  • 11,000 Demonstrate Tai Chi Together

    11,000 Demonstrate Tai Chi Together

    11,000 Tai Chi practitioners from all across the country gathered together in Handan, which is located in Hebei Province of northern China. On the ancient walls and on the streets of the city, even on the water, they performed a mass demonstration of Tai Chi together.

    This type of mass demonstration of Tai Chi in China has been seen lately to promote the art of Tai Chi, one of the treasures of China.