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| Excerpts from the Shaolin Arts Student Tai Chi Ch’uan Manual
IntroductionWelcome to T’ai Chi Ch’uan (pronounced ‘tie chee chuwan’). A program that has "stood the test of time." T’ai Chi Ch’uan, Tai Chi or Taijiquan is one of the most ancient forms of Chinese martial arts, or wushu. Chen style of T’ai Chi is the oldest and, in fact, the original form of T’ai Chi Ch’uan from which all others have developed. It has many unique characteristics, such as hardness complementing softness, fast movements being intermixed with slow movements and, in particular, it makes much use of spiral force and silk drawing force, both of which have great therapeutic value. It also contains more movements which are genuinely applicable to self defense than any other form of T’ai Chi. The purpose of this manual is as a reference guide only. It is not meant to replace your instructor. Your instructor is a key to your success. Often students think the more they know the faster they will progress and therefore read ahead. In the arts, knowing a lot of things is not the same as understanding them in depth. Learning each step well will be the quickest method of developing the abilities you want. The Shaolin Arts have been an exciting, successful part of my life. It has much to give. Congratulations on making a good decision. Kerry Gracey Master Instructor
Table Of ContentsFive Animals of the Shaolin Arts The Three Stages of Learning T’ai Chi
Why is the sea king of a hundred streams?
The Five Animals of the Shaolin ArtsThe TigerTenacity, power and courage are the attributes of the tiger. Its energy is like an advancing wall washing over everything in its path. The DragonFlexibility with twisting, raising and falling motions are the mythological dragons methods. It is the thinker. Its energy is carried high, closer to its head and then directed to various parts of its body. The LeopardSpeed with coordinated foot work is the leopard. Its energy is like a lightning bolt flashing off. The CraneBalance, gracefulness is the crane. It represents longevity and teaches us by its calm, quiet nature. Its energy is held back, reserved, to be used when desired. The SnakeSuppleness and rhythmic endurance are the characteristics of the snake. It is known for having the most Chi, or internal strength. Snakes have a natural understanding of pressure points.
Remembering is for those
The BasicsOur Belief SystemAs we develop in our personal lives, we consciously and unconsciously create inner views or mental models of the universe that become part of who we are. This is commonly called our personal belief system. As we move through life this model or belief system is continually challenged, at times falsely and at times correctly. In order to maintain our physical, mental and spiritual health, we must successfully adapt to these challenges and assimilate new understanding. In most North American education we are taught the Scientific Method as the process and means to discover truth and thereby have understanding. As we move through life we often experience things that cannot be completely explained by this scientific method, but none the less, we still use what degree of knowledge we have on the topic. For example, is light a particle, a wavelength or both? What is electricity? The common answer, for electricity, is electron flow. But the electron flow idea just creates more questions and theories with more questions and more theories etc., etc.. All of which doesn’t bother most people as long as the light bulb works when you turn on the switch. As we talk about Chi or energy flows within the body we may be challenging belief systems. But, like the light bulb, if it works, it works! Some cultures are more concerned with why things work while others are more interested in how things work. Systems of Energy — ChiIn the Western scientific traditions we are asked to objectively analyze data and events external to ourselves; in the Eastern tradition we are asked to subjectively investigate the internal world through contemplation, meditation and body control. The conclusion and constructs from Eastern traditions provide models of reality that are different from that of the west — or so it may seem at first. Often it’s more a difference in methods of description. A key premise in Eastern thinking is the existence of energy as associated with the human body. For thousands of years it has been thought of as a specific force; in China it is referred to as Chi or Qi; in Japan as Ki; in India it is Prana. Use of this energy is commonly reported and witnessed through acupuncture, firewalking, homeopathy, acupressure, and the martial arts. Some people perceive the presence of energy more easily than others, but the ability to perceive it is inherent in everyone. Perception of energy is enhanced by the person’s acceptance that it does exist. Expressions like "I’m running out of steam," "I feel high," or "My spirit is low" can all be related to our own experiences with our energy fields. This perception is aided by exercises and techniques designed to stimulate energy flow — namely T’ai Chi. From the broadest viewpoint, as Einstein stated, "everything is made up of energy," or as the Chinese say, everything is a form of Chi. There are two main working models of energy/Chi flow in relation to the human body we would like to consider. The East Indian idea of chakras and the Chinese concept of meridians; each with their own set of terms or descriptive language. First, there are always background energy fields — all pervasive, diffuse, non-organized vibration which permeates the whole body. It is responsive to forces surrounding and passing through it, but has no form of its own. It is sometimes referred to as the background music of the body. Heat radiating from the body is one example of this energy. In addition to heat emanations, a number of more subtle vibrations together constitute the aura or auric field. There are people who are sensitive to the vibrations of these auras in that they can either see, feel, and/or hear them in others. Second, there are vertical energy flows; the body itself acts as a conduit or channel for energy passing through it. The configurations of the body mold the energy into specific forms, most notably the skeletal system with its associated seven major energy centers or chakras; namely the muladhara, svadisthana, manipura, anahata, vishuddha, ajina, and sahasrara. Examples of sources of energy passing through the body would be the sun, moon, and earth. Westerners may think in terms of the gravitational and heat forces, to name just two, each can generate and thereby influence the human body.
Third, there are internal energy flows; energy will circulate as currents within the body. The most common method of identifying these currents or pathways is found in acupuncture and traditional Chinese medicine. The pathways are often referred to as meridians. There are 12 paired meridians labeled with a yin or yang, and with an associated body organ and/or function. Each is also grouped by the five elements; fire, wood, earth, water and metal. These meridians flow in a creative (Shen) cycle and/or a control (Ko) cycle. These energy meridians are often associated with blood flow and nerve pathways but not always. Yin/Yang
The yin-yang symbol of China. There is no absolute yin or yang; this is why each is shown containing a portion of the other. Every object or substance is said to possess negative and positive elements within itself, the yin and yang. Yin is dark, female or soft, as compared to yang: light, male or hard, etc.. The eight trigrams of the I-Ching or Book of Changes, surround the yin-yang symbol. These eight patterns are also used to describe the amount or type of Chi in organs and meridians found in the body. This information in turn is used to treat the body in traditional Chinese medicine. Energy in Human CommunicationThe vibrations of our energy fields affect our surroundings through the principle of resonance. We know that if we strike one tuning fork, place it among other tuning forks of the same resonant pitch, those which have not been struck will begin to vibrate. It has been observed that if a number of grandfather clocks are placed in the same room, their pendulums, after a period of time, will swing synchronistically. On the human level the menstrual cycles of women living together gradually become aligned. As people come together, their energy fields engage. There may be an instant sense of "connecting or bonding" as both persons’ inner "tuning forks" of energy resonate at the same pitch. In some cases this happens only after several meetings. Resonance is facilitated if there is a shared experience or physical contact. As we become more open and resonate with other people’s vibrations our own clarity and centeredness become increasingly more important. If our vibration is disorganized or off center, it is more likely that we will synchronize with another person’s discord. Sometimes we need to put up an "energy buffer" just like a caterpillar constructs a cocoon. We can create a chrysalis of energy by picturing ourselves surrounded by white light, for example. At times stronger buffers are needed. We can envision a massive wall of energy in front of us. By altering our behaviors: becoming less emotional and emphatic, more detached and intellectual, will also detach us. Sometimes environments such as congested cities tend to create people with constant energy buffers in place. This is often unhealthy over an extended period of time. Become aware of your own energy buffers. How to lower them and how to raise them up. The concept of energy flow as associated with the human body is a fascinating topic which at times has been abused by those with a little knowledge and a lot of greed. Hollywood has certainly made great profits in their movie industry over these ideas. As Western society continues to meet Eastern, there is truth and growth for both to share. Together, with the best of both worlds, we are all stronger. In T’ai Chi we will often refer to these energy fields. There are many good texts written covering these topics in great detail. We encourage you to research those areas that interest you. A basic book list, at the end of this guide, is provided for your review.
A ship can find support in water;
HistoryThe real origins of T’ai Chi Ch’uan are obscure. The more romantic and mystical accounts date the beginnings of T’ai Chi as far back as the 15th, 12th or even the 8th century, the preferred version attributing it to a famous 15th century Taoist priest, Chang Shanfeng. An obscure Taoist priest, Chang Sanfeng, is believed to have been the creator of the satisfying exercise system and gentle martial art of T’ai Chi Ch’uan. Ch’uan translates to mean control or fist, therefore T’ai Chi Ch’uan can mean Supreme Ultimate Self Control or Supreme Ultimate Fist or fighting system, depending on your interests and orientation for T’ai Chi Ch’uan. Chang stated, "My own destiny depends upon myself and not upon the heaven." He led a life of active responsibility for his own successes and failures. T’ai Chi Ch’uan may be considered as the first physical therapy program specifically conceived to promote a sound body for a longer life. Self defense cannot be considered at this point because Chang had made it quite clear that in his determination to find the secrets of immortality, T’ai Chi Ch’uan was not created for the purpose of fighting. It was aimed at preserving and prolonging life…not to imply one could physically live forever, but it was designed to supplement the pursuit of longevity. Chang Shanfeng’s T’ai Chi creation was described as "Poetry In Motion." A less romantic, but more reliable account dates the development of T’ai Chi Ch’uan back to Chen Wangting, a 16th century Royal Guard of the Chen village in Wenxian County, Henan Province. After he retired from the army, influenced by Taoism, he led a simple life of farming, and studying and teaching the martial arts. In the 1670’s Chen Wangting developed several T’ai Chi routines, which included the old frame form still practiced today. He was greatly influenced by a famous general of the Imperial army, Qi Jiguang, who wrote an important textbook on military training, Boxing in 32 Forms, but was also influenced by other schools of boxing in existence at that time. His goal was to create a system of exercises to keep fit and maintain health. Chen Wangting assimilated into his martial art routines the ancient philosophical techniques of Daoyin and Tuna, together with the use of clarity of consciousness as developed in the practice of Taoism. Daoyin is the concentrated exertion of inner force, while Tuna is a set of deep breathing exercises which in more recent times has been developed into the popular Chi Kung deep breathing exercises. By combining the martial arts exercises with the practice of Daoyin and Tuna, shadow boxing became a complete system of exercise in which the practitioner’s mental concentration, breathing and actions were closely connected, thus paving the way for its use in future times as an ideal form of exercise for all aspects of health care. T’ai Chi was passed on to and refined by further generations of the Chen family but deliberately kept within the area of Chen’s village until the early 19th century when Yang Luchan learned Chen style T’ai Chi while employed in the Chen household. Yang Luchan soon became a highly skilled and enthusiastic practitioner, developing his own particular simplified style of T’ai Chi, which he taught to a great number of people, including the members of the Imperial Court. The simpler Yang style of T’ai Chi, although lacking the depth of Chen style, was easier to teach, and thus became very popular in modern times. All the other major schools of T’ai Chi in practice today, including the Sun and Wu schools, originate from Chen’s style. Chen Xin, a member of the 16th generation of the Chen family, in his later years wrote and illustrated an immensely detailed book about the Chen school of T’ai Chi that describes the correct postures and movements and explains the philosophical and medical background to the routines. This was not however, published until 1932 after Chen Fake, a great grandson of the celebrated Chen Changxing, had popularized the Chen style of T’ai Chi. Chen Fake, who was of the 17th generation of the Chen family, was one of the most highly achieved and possibly the greatest leader of the Chen school of T’ai Chi. There have been many stories told about his amazing prowess in T’ai Chi and also about his near perfect disposition: he was universally well-liked, making no enemies whatsoever during the 29 years he lived and taught in Beijing up until his death in 1957. Chen Fake was the youngest child in his family and his father was 60 years old when he was born. His two elder brothers had died in an epidemic and as a result Chen was a very spoiled child. He was also rather a weakling and, because he was so spoiled, he was never forced to practice T’ai Chi. He was also a lazy child and, even though he knew T’ai Chi would improve his health, he could never be bothered to spend much time practicing it. His older cousin, on the other hand, was very highly thought of for his strength and expertise in T’ai Chi. By the time Chen Fake was 14 years old he was the laughing stock of his village. His father was recognized as the leader and most highly skilled practitioner of T’ai Chi in the village so as Chen Fake grew older he began to feel ashamed of himself. He began to realize that he was letting his father down. He decided to try and catch up to his cousin’s level of skill. But no matter how much he improved, his cousin also improved by an equal amount, and he began to worry that he would never be able to catch up with him. Then one day, while they were walking to the fields, his cousin remembered they had left something behind and sent Chen Fake back to fetch it. He told him to "…run back and fetch it. I shall walk slowly so that you can catch up to me." As Chen Fake was running back to catch up with his cousin it suddenly occurred to him that if he practiced harder than his cousin he would eventually be able to catch up with him. From then on he used every available minute of the day to practice, even when other people were resting. He soon improved so much in strength and technique that he was able to beat his cousin in a duel. His father had been away from home at that time for about 3 years so Chen Fake’s spectacular improvement could not have been attributed to any special coaching from him. Rather, it was the result of the incredible number of hours he had put into practicing. He kept up this habit of constant practice throughout his life, even after his prowess had been acknowledged by his students in Beijing when they presented him with a silver shield on which was written, "To the Greatest in T’ai Chi." In his teaching he always emphasized to his students the need for constant practice to achieve results. Another interesting story concerns a wushu contest that the chief of the Beijing Wushu Center, Xu Yusheng, was organizing. He was a well known wushu expert before he became one of Chen’s students, and he asked Chen to be a judge of the contest. Chen refused saying that he was not qualified to judge all forms of wushu since he only knew T’ai Chi, but agreed to be an adviser. At a discussion on the contest rules, someone proposed that the duels be limited to 15 minutes. To save time, Chen suggested that 3 minutes should be long enough. When questioned further he confessed that he really thought a count of "one, two, three" should be enough. Li Juanhua, who was a former wushu coach and stood 2 meters tall and weighed 100 kilograms, was extremely dubious about this and challenged Chen to defeat him within this time limit. Li made the first move and Chen parried, with one movement lifting Li some 30 centimeters off the ground and dashing him against a wall, at the same time breaking a picture, showering him in plaster dust, yet not injuring him at all. Chen Fake taught thousands of students during his years in Beijing, many keen to improve their health and even to cure a specific illness. T’ai Chi Ch’uan in the United StatesInterests in the Chinese arts increased in direct proportion to America’s involvement with China. There were different ways the people became aware of this wonderful art. Western science became more open towards eastern science after witnessing the success of acupuncture and acupressure techniques, which caused increased interest in this idea of Chi. In the fighting dimensions of the martial arts, the principles of T’ai Chi have always been taught at higher levels of training. In our own history, Professor Nicholas R. Cerio, who was born in Boston, MA, July 1936, started first with the fighting arts and then learned T’ai Chi Ch’uan from Master Gee Gin Soon. In late 1989 Professor Cerio was awarded the position of Soke by the World Council of Sokes. The World Council of Sokes is an organization of elite Grandmasters, with only 21 members world wide, who have the recognized authority to critique and evaluate all styles of marital arts. Sifu Par’eo Nemodomini also taught and practiced T’ai Chi Ch’uan. He learned his arts from his father and his father from his father’s father. He was born in China, raised in Hong Kong but he chose to move to North America later in his life. Sifu Par’eo liked to use the five animals to teach the different Chi patterns and uses. His students continue to carry on Sifu Par’eo tradition of arts like those before him. It has proven to be a good way of life. Today, masters from North and South America travel to China, Japan, Okinawa and Taiwan, the countries of the "East" to teach and share the arts once developed there. The modern history of the martial arts is still being written…perhaps one day your name will be remembered when a student reflects, "if I could be like my master…"
If happiness is in your destiny,
T’ai Chi Ch’uan and Health"disease," dis-ease, the absence of ease. Methods of Oriental Treatments for the BodyAcupuncture: the insertion of needles into any of over 700 points in the body in order to stimulate or to sedate the flow of Chi. Moxibustion: the burning of Herbs over acupuncture points to affect Chi. Herbs: Herbology teaches that the environment which produces the malady will itself produce the remedy. Massage: acupressure in its various forms as done by one person on another and T’ai Chi which is done by one person on themselves. Diet: there are many sundry methods of diet. Generally one must become sensitive to their own individual needs. The rule of thumb is, the closer you can take something "directly from the nature" the better it is for you. Maintain an educated, common sense approach covering all four basic food groups. Remember the yin/yang concept of balance in all things.
As a result of his important role in the popularizing of T’ai Chi during the 1930’s, Yang Chen Fu is often called the "Father of modern T’ai Chi." In his book, The Application of Taijiquan, he mentioned that when he was a young man he decided there was little point in his learning T’ai Chi because it only enabled him to defend himself against a single person. He preferred to learn a technique which would enable him to fight millions at a time, by which means he could help save China from being conquered and divided up by other nations. His uncle explained to him that T’ai Chi was not just a means of self defense. In fact, primarily, it was a method of making people healthier and stronger. In order to save a nation, his uncle advised him, one should start by making all its people healthy and strong. Then there could be some hope of saving a country from foreign domination. Yang Chen Fu took these words to heart and from that time onwards devoted his life to learning and teaching T’ai Chi, and it is largely as a result of his efforts that T’ai Chi has become so widely practiced around the world. However, it has primarily been T’ai Chi’s immense benefits to health that have caused it to become so popular rather than its usefulness as a means of self defense. T’ai Chi stands apart from other martial arts in its use of the sort of techniques which are used to strengthen the internal Chi. It is this combination of exercises used to strengthen the internal Chi together with the simultaneous performance of a series of relaxed, continuously flowing external movements directed by mental concentration which makes T’ai Chi so immensely suitable for healthy exercise. The accumulation of thousands of years of knowledge and technique has come together in the creation of T’ai Chi to form a completely perfect exercise for good health. Its main use for many years was, of course, as a martial art, and in this form it was also proved to be one of the most effective forms of combat ever devised. T’ai Chi’s origin as a martial art doesn’t invalidate it as a means of attaining good health, since, even in its original form, the main emphasis in its practice was to create a stronger, and thus a healthier body both internally and externally. For example, the external movement known as the "single whip" is designed to help the lungs while "brush knee" helps the lower digestive tract and stomach. T’ai Chi is a complete exercise in many senses of the word. First, it requires complete mental concentration and great clarity of mind, thereby training the central nervous system and promoting mental relaxation. Second, it either directly or indirectly exercises and benefits all the body’s internal organs. Third, it exercises all the muscles, joints and ligaments of the body. There can be no doubt of its immense benefits to health, and the vast majority of people who currently practice T’ai Chi do so for this very reason. Scientific research supports the view that regular practice of T’ai Chi is beneficial to the health of both body and mind. Specifically, regular practice will improve mental health, mental relaxation and the ability to concentrate. It will also affect physical health, by improving many bodily systems such as the cardio-vascular, respiratory and digestive systems. T’ai Chi has also been shown to improve immunity, coordination, body awareness and the skeletomuscular system, and is successfully used for its curative effect on many diseases. It has been used by doctors all over the world to treat different psychosomatic diseases, mental stress, heart disease, hypertension, diabetes, arthritis, etc.. Sundry amounts of research have been undertaken, and many papers published in authoritative journals, concerning the medical benefits of T’ai Chi. Much of this has been carried out in China, the original home of T’ai Chi, but some have also been undertaken in other countries of the world because of its increasing popularity in those parts. It is worthwhile taking a look at these health benefits a little more closely, first from the viewpoint of modern scientific knowledge of human physiology and of modern medicine, and then from the viewpoint of the classical T’ai Chi texts and of traditional Chinese medicine. All forms of T’ai Chi share many basic principles and therefore have many similar benefits to health. Chen style has a greater range of benefits than any other style of T’ai Chi since it is the most complete.
Ten thousand rivers flow into the sea; The Modern ViewpointTai Chi for mind and body The ancient Chinese discipline of T'ai Chi is know for promoting a sense of overall well-being and "alert relaxation." Recent research adds to the evidence that this virtually no-impact exercise also has genuine fitness benefits. In one study, published in Medicine & Science in Sports & Exercise, volunteers age 58 to 70 who practiced T'ai Chi roughly five days a week showed a 15 to 20 percent improvement in aerobic capacity and knee strength after one year. In a second study, presented at a meeting of the American Heart Association, older volunteers with elevated blood pressure who did T'ai Chi for 12 weeks lowered their systolic blood pressure (the upper number) by 7 mm Hg – nearly as much as those who did a moderately intense aerobic-exercise program of walking and low-impact aerobics. The best way to learn tai chi is from an experienced instructor. Consumer Reports on Health, November 1998, page 8. Mental Health In our modern world we travel very much in the fast lane maintaining lifestyles that are often extremely hectic, and resulting in many cases in poor eating habits, too little exercise and a great deal of mental stress. It has been said that more than 50% of illnesses treated by modern doctors can be attributed to psychosomatic disorders or, directly or indirectly, to mental stress. It is well known that mental stress can cause physical illnesses such as cardio-vascular problems and high blood pressure. Stress has been proven to cause increased blood cholesterol levels and even some forms of cancer. Thus mental stress has a very clear and direct relationship to total body health, causing not only mental but also physical illness. In practicing T’ai Chi the principle requirement is for the mind to be completely cleared of extraneous thoughts so that it can concentrate completely on the execution of the required movements. When performing T’ai Chi the mind must be in a relaxed, yet clear and alert state so that it can be used to direct and coordinate the movement of all parts of the body. This exercises the central nervous system and improves mental relaxation. There is a very definite connection between relaxation of the body and relaxation of the mind. Usually when one is mentally tense one’s body tenses up, and when one’s mind is relaxed one’s body is also relaxed. There is a direct physiological connection. When T’ai Chi is practiced properly, the muscles are gently stretched out and fully relaxed and it would be impossible to do this in a tense state of mind. Thus, in order to practice T’ai Chi properly, one is almost compelled to relax mentally. Further enhancing mental relaxation are the complicated, and specific requirements called for at a particular time, for each and every part of the body. In order to execute the movements properly one needs to have a clear mind, relaxed yet totally concentrated, which makes it almost impossible to think of any other matter than taijiquan. In order to fulfill all these requirements, it is necessary to train one’s mind. It is possible through this training to reach a mental state similar to that of meditation, which is why T’ai Chi is often called ‘meditation in motion." Practicing T’ai Chi is also a pleasurable experience, giving the practitioner a feeling of comfort and improving their mood. The idea was verified through the recording of electrical brain waves (EEG) of two groups of people. One group consisted of regular practitioners of T’ai Chi while the other group, a control group, were not T’ai Chi practitioners. In the experiment the T’ai Chi group recorded a larger number of alpha waves than the control group. The production of alpha waves, the study reported, signifies a state of "mental clarity and concentration," and subjects were said to be "highly calm and alert" and to have "improved or restored memory." All these findings are consistent with mental relaxation. The Cardio-Vascular System Another part of the body that has greatly benefited from regular practice of T’ai Chi is the cardio-vascular system. Various studies have shown that regular practice of T’ai Chi improves heart function by exercising the heart in a gentle, yet gradual and well controlled way, in a similar manner to swimming. Exercise of the cardio-vascular system in T’ai Chi is continuous but gentle, and exercises can be tailored to suit different levels of health. So T’ai Chi can be said to be suitable for everybody, and as a form of sustained exercise of the cardio-vascular system, T’ai Chi is now recommended by many physicians to their patients with heart problems. Another means in which the heart benefits from the practice of T’ai Chi is through the abdominal breathing carried out as a part of it. This causes alternate increases and decreases of pressure inside the abdominal cavity which, in turn, cause alternate increases and decreases of pressure inside the thoracic cavity. This in effect gives the heart a gentle massage, having similar beneficial effects to a massage given to tired muscles. Changes of pressure inside the thoracic cavity also improve the ability of the heart and lungs to contract and expand, thus ensuring better blood circulation, and improved air exchange within the lungs. Another factor which can lead to improved functioning of the cardio-vascular system is that when the whole body’s muscles are stretched out, especially when executing spiral movements, this has an effect similar to that of twisting a sponge, efficiently emptying the blood and lymphatic fluid from all parts of the body including the extremities. The subsequent returning movement has an effect like untwisting a sponge; the body is able to ‘suck in’ a greater amount of blood and nutrients than normal, thus improving the circulation of blood through the body and allowing oxygen and nutrients to reach all parts of the body more efficiently. There are other factors which can affect the heart in a less direct way, such as elevation of cholesterol and triglyceride levels, which can cause atherosclerosis (damage to the blood vessels and to the heart). It has been clearly demonstrated in many studies that T’ai Chi can decrease the level of cholesterol and triglycerides in the blood.
Force is followed by a loss of strength.
The Respiratory System The abdominal breathing required in T’ai Chi is performed in coordination with body movements and is deep, slow and rhythmic in nature. This type of deep breathing utilizes the abdominal and diaphragmatic muscles and is very beneficial as an exercise for the lungs. Many physiotherapists teach their preoperative patients deep diaphragmatic breathing as an aid to recovery, since it opens up the full space of the lungs and promotes better oxygenation of the body tissues. By creating alternating negative and positive pressures within the thoracic and abdominal cavities it improves perfusion on the internal organs. Correct coordination of body movement with breathing is very important. When a movement is performed which involves an opening up of the body, such as when both of the upper limbs stretch out, this should be accompanied by inspiration. The movement involved in opening up stretches out the muscles of the chest wall, which controls inspiration, as well as lowering the diaphragmatic muscles. The combination of all these movements of the muscles fully extends the respiratory capacity. When performing a closing up movement, the reverse is also true, with all the air being fully exhaled from the lungs. A study quoted from Traditional Chinese Fitness Exercises by China Sports Magazine and New World Press showed that T’ai Chi practitioners enjoyed greater vital lung capacity, greater lung tissue elasticity and a lower rate of calcification of the rib cartilage, as well as easier breathing patterns after completion of a respiratory function test, and a quicker recovery time. The Digestive System T’ai Chi improves the digestive system in various ways. First, when practicing T’ai Chi, the relaxation of muscles and elimination of mental stress enhances the functioning of the parasympathetic nervous system which aids better digestion and also the general repair and maintenance of the body. Secondly, practicing T’ai Chi increases the flow of blood to the intestines and stomach through the alternate increases and decreases of pressure inside the abdomen resulting from abdominal breathing. With improved blood circulation, the function of the digestive system naturally also improves. The change of pressure caused by diaphragmatic breathing also gives the abdominal organs a gentle massage. Third, in a sequence of events not yet fully understood, it has been shown that the level of blood cholesterol and other blood fats in the body can be significantly lowered by practicing T’ai Chi for as little as six months. It seems that somehow the breakdown of unhealthy fatty substances is encouraged through the practice of T’ai Chi. Fourth, as with all other forms of exercise, T’ai Chi aids the digestion of food and enables the body to utilize a greater proportion of its calorific content. Thus T’ai Chi is particularly suitable for people with poorly functioning digestive systems or who are over weight. The Skeleto-Muscular System It has been scientifically established that lack of physical exercise leads to a thinning and weakening of the bones (osteoporosis) and causes susceptibility to fractures. People with a deficiency of calcium, and those whose body cannot utilize the calcium in it, such as menopausal women, are also affected in this way, but lack of exercise is known to be a common cause of these sort of problems. It is also well known that people who exercise very little are extremely prone to muscular and ligament injuries. Research has quite clearly established that regular exercise increases the density of the bones, making them stronger and less likely to fracture. T’ai Chi is especially effective as a form of exercise because it increases the muscle load slowly, without stress, and gradually increases the strength of the bones. When practicing T’ai Chi, correct, upright posture is essential. Good posture decreases the stress on the joints and the bones and allows them to work more efficiently, and as a consequence to last longer. Poor posture not only affects the internal organs, since there is less space for them (for example, people with hunch-backs have a smaller lung capacity) but also causes more stress on the joints and the bones. The gentle stretching exercises practiced in T’ai Chi will strengthen the muscles and the bones, making the muscles more supple and stronger. This rhythmic stretching out and relaxing of the muscles has the effect of alternately squeezing the muscles dry and then letting the blood flow back in. In this way, more blood becomes diffused into the muscles and the joints, and with the blood comes nutrients and oxygen that will improve the nutritional state of the tissues, muscles, and bones. Also, a muscle that is tense due to physical or mental stress for a long time will be easily damaged, whereas the gentle stretching which occurs when practicing T’ai Chi will prevent such injury or even repair it. Almost all T’ai Chi movements hinge from the waist and involve a great deal of movement of the region around the lumbar vertebrae. T’ai Chi, therefore, greatly benefits the lumbar spine and the muscles around it. The Traditional Chinese Fitness Exercises indicated that only 25.8 % of a group of elderly T’ai Chi practitioners studied suffered from spinal column deformities compared with 47.2 % of a control group chosen to represent the normal population and of the same age. X-ray examination of their spines also showed senile osteoporosis (thinning of the bones) in only 36.6% of the taijiquan group as compared to 63.8 % of the control group. Other Systems T’ai Chi benefits all systems of the body. The immune system, which helps the body to fight invading disease and cleans up abnormal cells, which are the precursors of cancer, is another good example. In 1989 in Dallas, Texas, a research team undertook one of the world’s largest ever studies on exercise and health. The findings showed that moderate exercise, such as obtained from walking or swimming will improve many aspects of health, including the immunological system. T’ai Chi must, therefore, be considered to be an entirely suitable form of exercise for achieving improved immunological activity. All other systems of the body are geared to working more harmoniously and effectively with regular exercise. When the major systems, such as the cardiovascular and respiratory systems, are working well then the repair and maintenance of other systems also functions well. So we can safely assume that practicing T’ai Chi will improve metabolism and also the regenerative capacity of the body. The fact that T’ai Chi benefits so many different parts of the body at the same time does not diminish the level of benefit received by the individual parts. On the contrary, the benefit obtained by one system will actually enhance the benefits obtained by another. For instance, if we compare the benefit to mental relaxation obtained by practicing T’ai Chi for one hour to that obtained from lying down and relaxing mentally, the former is considerably more effective because the relaxation of the muscles enhances mental relaxation, as does the abdominal breathing and the mental concentration required to perform the movements correctly. In fact, T’ai Chi is so well designed that one benefit will always amplify another. To give another example, mental relaxation improves muscular relaxation, muscular relaxation improves abdominal breathing and better posture, which in turn will further improve mental relaxation. It is like a ripple effect, with the benefits compounding on each other to improve the overall health of the body. In summary, T’ai Chi is a gentle form of exercise that is suitable for the entire physiological system of the human body. It is especially beneficial since it combines physical exercise with mental exercise and, unlike many other forms of exercise, has the added advantage that, because it is gentle and relaxing, it also causes minimal injury problems. The Traditional ViewpointIn ancient times, Chinese culture and traditional medicine were considerably more sophisticated than those in practice in many other parts of the world. In fact, many of the theories and practices in use in China two to three thousand years ago have been found to be entirely consistent with modern medical practices. For instance, in the Han Dynasty (25-220 AD) the renowned doctor Hua Tuo wrote, "The human body requires constant exercise," and also that "regular exercise aids digestion, stimulates circulation and helps the body to resist diseases." This is almost the same advise any modern doctor would give. It is hard to believe that it was written nearly 2,000 years ago! Many of the points discussed under the previous section are also entirely consistent with traditional Chinese medicine and do not need to be repeated here. Instead, discussion will mainly be centered on those traditional ideas not yet embraced by modern science. T’ai Chi incorporates the ancient philosophical techniques of Daoyin and Tuna. Daoyin is the concentrated exertion of inner force, while Tuna is a set of deep breathing exercises. Forming the basis of Daoyin is the Jingluo theory of the flow of internal energy throughout the body, which forms the basis of all traditional Chinese medicine. The term meridian which is used in western texts on acupuncture is the equivalent of Jingluo. Chi flows from the Dan Tian along meridians to all parts of the body. Chi as defined as Chi or Qi is a concept firmly embedded in Chinese culture and traditional medicine. Chi is defined as a form of life energy which circulates all over the body in all living people. It originates as a combination of air from the lungs, the essence from the kidneys and the essence from food and drink via the digestive system. Chi not only maintains life and health, it governs almost all activity in the body including:
Chi is stored in the Dan Tian and circulates around, to and through all parts of the body. In summary, Chi is of vital importance to the health of the entire body. A person with strong Chi is both healthier and stronger than a person with weak Chi, and any disturbance of the flow of Chi, or weakening of Chi, will result in illness. Chi is not a tangible substance, and its existence cannot (as yet) be detected by modern scientific methods. Circumstantial evidence is however plentiful. Most T’ai Chi practitioners will testify that they can feel the Chi flowing through their body and will, to varying degrees, be able to direct this flow. Traditional medicine bases much of its theory on Chi. It is an essential part of all traditional Chinese medicine, including acupuncture which is now very well known and accepted throughout the world. Acupuncture is based largely on a belief in the curative effects of correcting the flow of Chi. Acupuncture therapies are used to regulate and improve the flow of Chi precisely in the same way, and for the same reasons, that practitioners of T'ai Chi, through constant practice, aim to improve the flow and strength of their Chi, giving lasting therapeutic benefits to the whole body. T’ai Chi was created with the basic intention of strengthening internal Chi. It can be achieved by following the basic principles of T’ai Chi, that is, by allowing Chi to sink to the Dan Tian, keeping the body erect, keeping the head straight, and relaxing and sinking the shoulders and elbow joints. The flowing movements of T’ai Chi are an excellent means of facilitating the improved cultivation and flow of Chi. With a stronger Chi, and with the ability to direct it at will, the practitioner can concentrate Chi at one point of his or her body when attacked, making this point stronger and less susceptible to injury. When the internal force is delivered during an attack, the power released is very great, as often demonstrated by the famous masters of T’ai Chi. Control of Chi can be used to great benefit in improving health. Not only does a stronger and well flowing Chi allow the body to function better, but it can also be directed to cure illness of a particular part of the body. For many years T’ai Chi has been recommended by traditional Chinese doctors as a form of therapy, and nowadays there are special T’ai Chi units attached to many of the hospitals in China which teach patients how to use T’ai Chi to improve their health. A recent study in Beijing has shown that practitioners of Chen style T’ai Chi have faster reflexes than practitioners of other styles. The fast and hard movements are particularly beneficial to those people who have a need for more rapid expenditure of energy, or for those who need a more expressive emotional outlet. The movements in Chen style T’ai Chi also contain a more clear and direct application for self-defense than any other form of T’ai Chi. This is an added bonus to the practitioner since understanding the application of a movement to self-defense helps the practitioner to better understand each movement and how to direct the flow of internal force within it. It forms a sound foundation for training for self defense purposes and is entirely suitable as a complement to other marital art disciplines. Chen style T’ai Chi involves more hand and finger movements and more stretching of the body joints than other styles, which is very beneficial for those people who have a need for a more comprehensive exercise for all parts of the body. Chen style is more vigorous, usually requiring a lower stance, and includes fast movements and force delivering movements, such as the punch in Cover With Hand and Punch With Fist. These require a greater exertion of strength. Yet the movements can all be performed with differing degrees of exertion; certain modifications and the adoption of a higher stance will make the form much less vigorous. Chen style T’ai Chi is suitable for most people. For younger people who wish to attain a high level of physical fitness faster, or for fitter people who wish to extend themselves further, Chen style has much to offer.
Winning hearts is the best way.
The Three Stages of Learning T’ai ChiEvery individual is different, and progresses at different rates through different areas or dimensions of T’ai Chi Ch’uan. Here are three general stages of training that, when followed, allow individuals to progress most efficiently. These technical characteristics listed are summarized and are best understood by gaining experience with a qualified instructor. During the development of T’ai Chi Ch’uan, a series of treatises were written by T’ai Chi Ch’uan masters. These treatises are collectively referred to as the T’ai Chi Classics. They are written by Chan San Feng during the 13th Century, Wang Chung-Yueh during the 18th century, Wu Yu-Seong and Lee I-yu during the 19th century. These Classics contain the essential principles of T’ai Chi Ch’uan. They teach both the mental and the physical aspects of the art. It is not our intention to reproduce the entire Classic here but rather a synopsis of the principles. First StageHere the student first learns individual positions and movements. Their aim is to understand and practice all the hand, body, foot, leg and eye movements and positions so that they can reach a stage where they can perform each movement correctly and accurately with correct posture using the least amount of muscle tension as possible. Second StageIn the second stage, one loses awareness of oneself and becomes the T’ai Chi form. Once the basic characteristics of each movement have been learned it is necessary to start combining all movements into one whole continuous, flowing, coordinated form. The body must move as one complete unit, keeping his center fixed on the Dan Tien and all movements must extend from that point. Third StageFullness is confidence in the higher spiritual self, and in one’s aptitude for nobility, goodness and truth. Here you regain consciousness of yourself concentrating and remain emersed in the object of concentration. Union is realized. One attains freedom. Once one acquires mastery of a chosen "form" he transcends it through the discipline inherent within that form. For example, a pianist learns a piece of music; he studies it; and later becomes technically correct. Finally he masters it. At this level he can play the piece brilliantly and simultaneously transcend it by "creating" within the given structure of the music. This is often called "inspiration" — an unconscious surge of creativity. Now the artist is co-creating with the composer of the music and creating an interpretation which is his very own. That is why two great pianists will play the same piece of music and each will move the listener differently.
Related SystemsSomewhere between the first and second century BC, the great Risihi Pantanjali formulated his Yoga Sutras which was the first written compilation of Yoga, the holy science. Yoga means "union." One aim of yoga is the union of man with Brahma, which became a religion, called Hinduism. Another system of yoga is a method of self-discipline used to gain mastery over the self, the physical system of body exercise called "Hatha Yoga." There are many texts written on this topic. The Japanese term "Zen" is derived from the Chinese word "Chan" meaning meditation. This too has become a religion for many, sometimes being referred to as Zen Buddhism. The goal being enlightenment through self-realization. For others, it is a tool to improve their understanding of the self. Zen is concerned only with the present, the here and now. It has a great mistrust of books, lectures and organized systems. The only obstacle to the perception of reality is man’s own mind with its confused and distorted perceptions. Thus the state called "no-mind" is sought. Feedback from a trusted friend or teacher can be an invaluable aid in perceiving your illusions. A Koan is a device for self-inquiry. It is a question given by one’s master to bring the mind to a state of agitation that it will have no choice but to transcend itself. A typical Koan is: What is the sound of one hand clapping? What was your face like before your parents were born? These Koans are asked in total seriousness and demand answers. Eventually after much struggle, the answers come. It is through the process of this mental struggle that greater insight of the true self develops. Zen also uses ceremonies or art forms as tools to perceive this essential reality contained within these forms. In Japan these typically are the tea ceremony, gardening and the martial arts.
If one does not begin
Self DefenseMost people's primary reason for studying T'ai Chi is not self defense. However, in advanced levels of training the applications for self defense are excellent. Here is a brief summary for those who are interested.
Give up and follow the opponent.
The classical sequence of study for self defense is as follows:
Sifu Chang is credited to have said, "the true self-defense power of T’ai Chi Ch’uan is rooted in the feet. It develops into the legs, is directed by the waist and functions through the fingers. Beneath the slowly flowing external forms of loveliness there rests one of the fastest, most effective fighting systems in the world". Remember T’ai Chi Ch’uan cannot be limited to form practice, nor to self defense. T’ai Chi is a quality of life and an art of living. When you incorporate T’ai Chi into everything you do you will be able to cope with the variables of life much more harmoniously and critically, with less tension and stress. When all the principles are comprehended and applied in all aspects of life, then one is truly practicing the art of T’ai Chi Ch’uan.
From this point the Student manual describes details of stances, hand and foot positions and movements between. Tai Chi Ch’uan cannot be learned properly from a book or video. It is time to start lessons.
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