Are there different schools or sects of Tai Ji ?
Tai Ji embodies a comprehensive set of knowledge, developed
and handed down by our learned predecessor with mystifying principles
and profound philosophical learnings. The Tai Ji movements are scientific
as the principles are based on scientific fundamentals. Our predecessors
developed the art for improving human health, warding off sickness, slowing
down the ageing process, achieving longevity and defending oneself. All
this benefits mankind and society. Good character formation is promoted. An adherent imbibed with the Dao(or philosophy as a way of life)of Tai
Ji would contribute towards proper governance of the country and universal
peace. Tai Ji is not a martial art meant for bragging and antagonistic
purpuses. A Tai Ji exponent would need to understand the principles and
philosophy of Tai Ji. No one should deviate from these principles and philosohpy. The
movements can be developedand modified but the principles are eternal. The
external forms may differ from person to person but the principles are
standart and unvarying. Because of this, there is no basis for differentiation
by schools. Instead a spirit of a single family should prevail. Common interest
of the art should take precedence over personal interest. An open attitude
should emerge, bearing in mind the spirit of the founder and predecessors
to propagate the philosophy of Tai Ji thoughoutthe world so as to improve
the health of mankind.
How should we practice Tai Ji in order to reach accuracy?
The gap between accurate and non-accurate achievement
is wide. Remember the words of the old master, Wang Tsung Yueh that the
body must be naturally and vertically balanced bearing in mind the principles
of being relaxed, rounded and awareness of the various parts of the body. During
practice of the set movements, one must be careful, concious or alert, observant
and must feel where one is moving. Otherwise there is form without substance
and deception to people. To achieve accuracy, the principles of Tai Ji must
be followed in addition to correct methods of practising. A good master
is necessary coupled with one's own constant research. The art must be
learned progressively having to be on firm ground first before advancing
to the next step. Personal requirements are also important. One must be
determant, confident, persevering and motivated. A secure means of livelihood
and having normal environment coupled with single-mindedness, constant
learning and practice and clear understanding of the principles throroughly
- all this will lead to achievment of accuracy. This is in contrast to
those who want to learn fast, who concern themselves with the external
forms and who learn to practise sporadically. These hope to learn first
and be corrected later not realising that it is worse than having a new
person learning from scratch. Others take the principles of Tai Ji lightly
or superficially and liken the art to a common exercise, drill or dance. All
this has form but no substance. One's body must be likened to a perfect
machine where a wrong spare part will affect the operation of the machine. The
founder of Tai Ji has said, "Achieving the Dao is important, acquiring
the skill in the art is secondary;not learning my Dao, he is not my student. "
Therefore also important would be honesty and righteousness or a good
moral character.
There are different forms of Tai Ji? Are the principles different?
The founder created the art. But through the years, the
forms of Tai Ji have differed:some have 24 basic movements while others
have 37; some have 64 set movements and some have 72 while others have
108 movements or even 124. There are long sets and short sets. Movements
have been large and expansive and have been small and compact. Some emphasised
high postures;others opt for low ones. Some practise slowly;others practise
at a faster pace. All this divergence is writter by men. What is important
is that the principles remain the same. Different masters with different
temperaments have been following the basic principles through the ages. They
have engaged in continous research and training. They have reviewed and
improved the art until the ultimate pbjective is achieved where form becomes
formless, limbs are no more important, brute force becomes nonexistent and
stiffness has given way to being fully relaxed. Character formation has
advanced to the stage of "non-self" and of non-resistance so
that the whole body is used and hands are no more used as hands. Youthfulness
and longevity are attained. It is easy to master correct forms as the Qi
and the principles of the art are internally harmonised. Harmonisation
is also to be achieved between the upper, middle and lower parts and between
the left and the right body. Even though difficult it is relatively easier
to master correct forms compared to aquiring skill in the art. This is
so as in training or practising there are a number of normally undetectable
parts of the body that are difficult to keep under control from the aspects
of speed, timing, rhythm and balance. Because of this, skill in the art is
difficult to acquire. But then as the founder says, "Understanding
one portion of the art would mean being enlightened on all portions or
parts. Then all schools and sects become one. "
Is it better to practise Tai Ji more frequently or less frequently?
There are no extremes in Tai JI. The essence is in
the training method. If the method is not correct, it is no different from
ordinary drills with a lot of time spent but relatively little achievement. So
it is not a question of practising more or less frequently but practising
correctly. That is, the central equilibrium must be vertically maintained. Every
movement must be disciplined such that the posture is vertically balanced. The
principles remain unchanged:there is straightness in a curve and vice
versa. There must be constant learning and practice, understanding the principles
and the less obvious points. Mastery of this will produce skill naturally. There
is no question, therefore of practising too much or too little but rather
of practising correctly.
Is it correct to practise the art fast or to practise it slow?
The earth rotates at a constant and specific rate. Similary, Tai
Ji should not be practised too slowly or too fast but should be practised
comfortably. The human body must be moved naturally otherwise there would
be weaknesses. If the practice is too fast, breathing is affected resulting
in uneven respiration, breathlessnessand the heart pulsating too fast. If
the practice is too slow, the limbs and the joints become stiff. Qi is blocked
and is locally stagnant:intent or consciousness is employed but the Qi
is not flowing. Internal force and Qi must be synchronised. Internally, there
is the harmony of the libido, energy, Qi and spirit while externally, the
mind, consciousness(or intent)and body are also harmonised and in turn
both the internal and external harmonies are synchronised. Muscles must
be relaxed and all parts of the body are naturally without tension. It
is not possible therefore to saypractising fast is correct or practising
slow is correct as this has to be based on the standard or level of achievement
of the student. One must practise until the whole body is relaxed and comfortably
balanced. Once there is internal and external synchronisation, then the
question of slow and fast in practice is unimportant. At this stage, one
gets the feeling that the upper portion of the body is like the drifting
of clouds and the lower portion is like the flowing of water. Consciousness
is continuous and is harmonised with movement. All parts of the body are
natural and are unified. There is then no question of being fast or slow.
Is it correct to have either high or low postures in the set movements
of Tai Ji?
The art of Tai Ji does not distinguish high and
low postures, but is rather based on the idea of four "balances"
or equilibriums: 1 balance in the magnitude of the posture or movement
such as both sides of the body must have "balanced" amount of
spatial displacement when moving; 2 accuracy or precision achieved simultaneously
by all parts of the body; 3 bodily balance when moving or turning; 4 steadiness
particularly when moving.
External and internal balance or harmony must be
cultivated where there is no slanting of the central axis of the body. when
hind force is invoked, the hind knee being bend will move up or straighten
slightly though the height of the body remains unchanged. This is so as
consciousness(or intend) and Qi would"close"centrally instead
of coming up while the bent knee is used to adjust accordingly. Consciousness
is used to lead the muscles in relaxing. Joints, muscles and ligaments must
then be loosened, relaxed and "thrown"open but still linked. The
body is then erect and comfortable. consciosness is also used to "move"Tai
Ji principles to parts of the body. Having achieved"four balances
and eight steadiness, "the question of high and low postures is then
answered individually.
How can substantiality and insubstantiality be distinguished between
left and right or between top and bottom parts of the body?
The muscles, the skeleton and the nerves are parts
of the body system. when practising the movements, the use of consciousness
to sink and relax the body is most important. The centre of gravity is
moved while perserving the uprightness of the central axis of the body. It
is important to focus on steadiness, tranquillity, relaxation and rootedness. The
movements propel the external movements in a continuous or uninterrupted
fashion. Internal force is gernerated with turning movements. After a long
time, the whole body is in balance. When left and right is distinguished, one
is substantial and the other insubstantial along the pattern of "cross
alignment". For instance, together with the distinction between top
and bottom parts of the body, when the left upper part of the body is substantial, the
left lower part is insubstantial and similarywhen the right upper part
of the body is substantial, the right lower part is insubstantial. This
pattern of cross alignment is used in shifts of the centre of gravity
from one leg to the other. This is similar to the "cross-roads"of
the nervous system. When moving Qi, therefore, one must separate substantial
from insubstantial, move the step without moving the body or moving the
body and not the hand. If in moving a step, the body also moves, then it
is not separating substantial from insubstantial. If in moving the body, the
hand also moves, then the shoulder and the hands are not relaxed. It is
important to follow the principles of using consciousness to propel movement. The
top and bottom, left and right portions of the body must be coordinated. a
rounded grinding stone may move but the centre is not moving. All parts
of the body become one system characterised by lightness and agility, roundness
and smoothness, even respiration, alternate opening and closing like that
of the sea where with movement from one part of the sea, all parts are
also moved. The movements are guided by consciousness and are properly
regulated like the regular movements of the waves in the sea.
How could the movements be practised in order that they can be usefully
applied?
Take the five loosening(or relaxing) exercises
as an illustration. These exercises are based on Tai JI principles. During
practice there must be full concentration since any distraction will nullify
any effects. Bear in mind the three points of non-mobility:the head which
must be locked on to the body, the hands which must not move of its own
volition and the soles of the feet which must be still and rooted to the
ground. Consciousness(or intend)will lead the Qi along. Steps are made without
affecting or moving the body. Turning movements start from the waist and
hips with hands propelled from the waist and hips in accordance with the
principle that all movements originate from the waist. Principles must
be understood and no movements are separated from the principles. Once
you make it internally you are also "through" externally. Once
you are fully relaxed, you can change according to circumstances and can
therefore, neutralise an oncoming force. You would have reached that position
of "non-self" where the whole body is the weapon and the hands
are no more used as hands. If you are not able to usefully apply your movements
then you still have not understood the basics of the five relaxing exercises. If
you have not mastered the essentials, then there is no point of talking
about application of the movements.
What is the rationale for relaxing the abdomen and withdrawing the coccyx(or
tailbone)?
Qi is stored in the Dan Tien as a result of using
consciousness to sink the Qi to this point. From here Qi should circulate
to the whole body. If Qi just remains in the Dan Tien, then the abdomon
will have the sensation of being styffed. Only when Qi circulates throughout
the body will the abdomen be relaxed and pliable. After a time, the abdomen
will acquire some "bouncy" or"springy" effect and
Qi would have been circulating to the whole body. Qi can be occluded or
absorbed into the backbone. the Song of the Thirteen Postures says, "If
the abdomen is thoroughly relaxed, then the Qi will rise. "So do not
just store the Qi in the abdomen otherwise it will simply bloat. Having
coccyx withdrawn means there is no protrusion of the buttocks while making
sure at the same ime that the hip joints are not"sliding"forward. This
must be combined with relaxing the abdomen and both requirements must
be met at the same time. Otherwise, there is no rootness while the waist
is stiff resulting in vertical imbalance or disequilibrium. It is important
to maintain the uprightness of the central axis of the body in order to
achieve central equilibrium. A test can be made as follows to see whether
all this has been done correctly all along:use one thump to press the
abdomen and release the thumb suddenly. There should be a bouncing or springy
effect of the abdomen. At the same time, the seat of the buttocks behind
should be very soft to the touch.
What is true spirit of Tai Ji?
Good and famous masters of Tai Ji teach the same
stuff but students will learn differently. This is because students differ
in natural endowment and physical make-up. The real acquisition of the
art is not in just mastering the external forms but also in mastering
the principles and philosophy. The learner must be a man of reason having
learnt, practised and understood the art successfully. He applies those
principles and philosophy to his daily life. He will not take unfair advantage
or be selfish. He is wholeheartedly devoted to Tai Ji. He shares the founder's
spirit of striving for mankind to be physically and mentally healthy. This
would be the true Tai Ji spirit.
How many times must we practice the set movements everyday?
The important principle is moderation. The practising
technique must be correct in the first place. Some people say you must
practise the whole set of movements ten times a day with one set lasting
about 25 minutes. This only focuses on quantity and is wasting Qi and energy. It
is contrary to the basic principles of Tai Ji succeeding in only making
you sweat and reducing weight. It is not beneficial to the development
of the internal force, internal organs or gererally the body internally. Grandmaster
Cheng Man Ching has said, "I practise the mobilisation of the internal
force and Qi using the 37 basic movements every day. One set of movements
lasts only 7 minutes. " Practising too much or too little is subject
to whether it is practised correctly or not. Utilising my experience and
following my practising technique, students are encouraged to practise
every morning and evening using about 5 minutes to practise a particular
movement or posture(dividing each of them into 2 parts)over and over again. Those
studens who do so are likely to succeed.
Some students have been learning and practising Tai Ji for several years
and are yet unstable. Why is this so?
A lot of students are using wrong learning and practising
technique. Students must start with understanding the Dao of philosophy, then
the principles, then using the correct method and finally putting in the
effort. He must understand the relationship of man and his surroundings
or the universe and use the method of Qi to practice. He must be humble
and persistent in his practice. Slowly, rootedness will result and the method
of practising be understood. Understand the principles and be aware of
the less obvious and unnoticeable aspects in slowing acquiring skill. Being
rooted and having internal force can never be observed externally. They
can be accomplished through correct method. In practising the movement
and developing the internal force, the joints of the body must be loosened
and yet linked. The whole body is relaxed and is not easily pushed over
by an opponent. Substantiality is distinguished from insubstantiality. Aim
to be flexible and pliable like a snake whose tail will come in to help
if you attack the head, or vice versa or whose tail and head will assist
when the centre is attacked. Be responsive to consciousness(or intent), then
tranquillity and pliability can be achieved. It is easier to lift off a
200 katies iron rod than to lift up a 100 katies iron chain. This illustrates
the principles of throroughly relaxed joints. Students must also understand
the application of yin and yang in the movements and push hand exercises. Yin
and yang principles are in Tai Ji which encompasses the universe:all movements
whether divided according to upper and lower body, right and left, front
and back, internal and external must not deviate from the principles of
substantiality and insubstantiality. Moving and stillness alternate continously:Yin
does not depart from Yang and vice versa. When Yang moves, Yin also moves
and vice versa. This principle must be understood when practising the set
movements. The body and the character is trained together as is the acquisition
of the Dao and the art. Dao is likened to yin while the art or skill is
the yang. Yang is evolved from yin at yin's completion. Being relaxed, stillness
and being rooted become yin comonents. Neutralisation of force forms the
basic foundation where no strength is used. Stillness is like that of the
mountain. No change is seen but it is capable of a lot of changes. The founder
has said, "Dao is the basis, art is the consequential". One must
therefore acquire Dao by learning not to resist, for only then will the
body learn to be obedient. In attacking and defending, one must understand
the method, then acquire insubstantiality and quietude. Only then will the
defence be solid. Attacking will also be successful as one is naturally
comfortable. In pushing hands exercise, one must learn to achieve non-resistance
and stickiness. Having achieved stickiness, then one can achieve the ability
to neutralise force. With adequate reserves, the neutrasising ability is
applied with an involuntary exertion of internal force.
How should a student relate to his teacher?
In the present day, science is very advanced affecting
all aspects of human endeavour day by day. This gives rise to stress and
keen competition in business having a telling effect on the spirit. This
is a common malady. This is why Tai Ji an ancient art, is popular and a
common practice. It has no secrets. It is equitable to all as it discriminates
against no student. But students often commit errors in practising the
art. Students should bear in mind the following pointers:
1 Respect the teacher and accept the philosophy
or Dao of the art;
2 Be honest and do not take unfair advantage;
3 Be conscientious and serious, think, observe and
feel or being aware during practice;
4 Progress step by step;
5 Be humble and practice constantly;
6 follow all the principles mentioned earlier when
practising by themselves. |
|
