Tai Ji

PROBABLY BASED ON AN INTERVIEW GIVEN IN THE 1970s

If you look around at the world of nature you will see that most natural objects are curved and rounded. Think of flowers and leaves, the curving branches of trees, hills and valleys, clouds and pebbles. The angular crystal and sheer cliff face stand out in sharp contrast. Go into the city and look at man’s work, at rectangular blocks of flats, straight roads, pointed roofs. Look at people as they walk by, at their stiff square shoulders and jerky movements which reflect an inner tension and anxiety. What can be done to correct this malaise of modern man and help him to be once more relaxed and natural?

There are several ways by which one can learn to relax. One way which combines movement with relaxation is Tai Ji. As its name suggests it comes from the East, from China, where it has been practised for several centuries. It is often referred to as a martial art but this aspect is secondary to its true purpose which is to link body and mind in a harmonious whole and to promote the free flow of energy, the ‘qi’, throughout the system.

Watch a group of people practising Tai Ji. The first thing you may notice is the extreme slowness with which the movements are performed, demanding poise, balance and concentration. Then you may notice that these movements are all circular: the hands and arms are curved; the legs are bent at the knee; while all the time the back is kept straight, but not stiff; the shoulders are relaxed and the head is kept evenly balanced on the neck.

The movements of a Tai Ji ‘form’ are as intricate as a fugue. Just as a theme recurs in a piece of music, certain gestures are repeated but not in any rigid repetitive way. As in a symphony, there is a steady progression from beginning to end and no part can be removed without destroying the flow of the whole movement.

When you discover that the short form of Tai Ji takes only ten minutes to perform and the long form about twenty minutes, it sounds as if the art is an easy one to learn. But when you discover that to learn the sequence of the short form takes most students about a year and that it takes many years of tuition and daily practice to master the art, you begin to see that like most things which look simple when performed by an adept, it is quite difficult. However, the benefits make the effort worthwhile. Tai Ji gives gentle, regular exercise suitable for the elderly as well as the young. It helps the digestion and breathing, quietens the nervous system, benefits the heart and circulatory system, and makes the joints loose and supple.

Something else that you might notice about the practice of Tai Ji is that as the student moves through the form there comes into the person an absorption which gives to the whole exercise a different dimension. Tai Ji brings about more than just relaxation (which it does), more than poise and balance (which it does), more than health and fitness (which it does). It is one of the ways in which the whole person achieves harmony of mind and body; it gives an interior silence; it is a meditation in movement.

Tai Ji Quan

BASED ON AN INTERVIEW GIVEN IN THE 1970s

Have you ever heard of Tai Ji Quan? This Chinese form of martial art has grown so popular over the past few years that more than 100 million people are said to practice it.

Up until 15 years ago hardly anyone in the West knew anything about it. Neither was it much different in China itself. Until the Communist revolution this ancient system of exercise was traditionally kept a closely guarded secret within families. The knowledge was passed from father to son and only rarely revealed to outsiders. Women were never included, or only in extraordinary circumstances – their lives, to say nothing of their feet, were far too restricted by custom. All this has of course changed. Feet (and breasts) are permitted to develop naturally in Communist China and Tai Ji has proved to be beneficial to everyone – women and all. Indeed, the Chinese government is so convinced of its curative value that Tai Ji is installed as a mandatory subject in public schools. At first, though, the regime had no place for such elitist stuff. Everyone was required to spend their time usefully in fields and factories and the old families either had to adjust as well as they could or escape to Taiwan, Hong Kong and the West where, in order to live, they began giving lessons.

Tai Ji, then, is a subtle, inscrutable art with many aspects. You could say that it is a Daoist form of meditation which aims to integrate physical, mental and spiritual disciplines, bringing improvements to health, posture and concentration. The point is to make the body into a competent and flexible vehicle for co-ordinating body, mind and spirit, thereby achieving the maximum effect with the minimum effort. The emphasis on slowness and grace of movement, on balancing the male and female aspects of our nature, is particularly appropriate for most of us living in our masculine-oriented, urban environments. Balance is one of the key principles. If we are not wholly balanced, we are at a disadvantage in all that we do. The practice aims to develop poise – that subtle quality my mother always longed for in me.

In the beginning you learn the form, a series of gentle movements flowing one into the other, which take 10-20 minutes to perform and which you are recommended to practise regularly morning and evening. When the movements have been mastered and the equilibrium is stable, when the intrinsic energy is developed, then the movements of the form can be employed for self-defence.

Tai Ji is what is known as a soft, internal art, which means that it makes use of interior, intrinsic energy (known in Chinese as ‘qi’) as opposed to external, hard arts like wresting and Western boxing which rely on muscle and force. What makes it so appropriate for women is that its essence is strength through softness. This is illustrated perfectly by one of the many legends as to the origins of Tau Ji. A Daoist monk is supposed to have devised the form after watching a fight between a snake and a white crane. The snake kept swaying its long body, yielding before the attacks of the crane, so that no force could be applied. The bird on the other hand made itself so vulnerable, thorough its aggression and eagerness, that the snake overcame it easily. The principle is that by softening the self, by yielding to a situation rather than opposing it by force, you can build up a strength as fluid, as flexible and as relentless as a great river.

Often we find that we use force automatically through anxiety and fear. This is where relaxation comes in. A tense body acts as a trap for the mind and spirit and Tai Chi works to release tension and the attitudes that cause it. Often physical rigidity is a sign of mental tension which is reflected in holding patterns, like raised shoulders, stiff joints and tight facial expressions. A slouched posture can indicate a negative self-image or a feeling of being burdened. So the series of movements provides a framework in which to monitor tension, observe weaknesses, likes and dislikes, behaviour patterns and energy blocks. It is really a microcosm of life. In other words, the way in which you practice the form can reveal the way you deal with life. Over-extending, for example. If your centre of gravity extends too far forward as you practise, this may suggest that you are inclined to over-extend yourself in life and, like the white crane, make yourself vulnerable.

A relaxed way of living, then, is not just sitting about in chairs doing nothing. It involves a whole adjustment of the body. By learning to soften and relax we will be more able to let go of habitual responses, to act spontaneously and effectively with people and situations, and to meet aggressive actions with tranquillity. By doing the form regularly, relaxation and concentration are improved, a sense of harmony and well-being is established, posture is corrected, strength built up and energy unblocked (any disturbance in our energy flow will interfere with whatever we are trying to express). Eventually the goal is to feel every movement of the form flowing as effortlessly as a branch blown by the wind. It is this liberation of energy flow which is the secret of true beauty. When our energy flows freely it becomes the inexhaustible source of vitality and inner strength. As the body grows strong so does the character and you learn gradually to establish a solid foundation, a solid inner core and, like a plant, develop a root so that the soles of the feet can become like taps, the ankles like hydraulic pumps, pumping up energy from the ground. You learn to restore energy, accumulate and direct it.

By executing the form correctly, the conduits of the body relax so that the blood and vitality may flow unrestricted. The frame that supports the body is like a central beam supporting a house and as we grow older the space between the vertebrae shortens through pressure, the spinal cord shrinks and the posture begins to stoop. By keeping the spine erect, the energy and circulation can flow. It is like an internal massage, pouring life into neglected parts of the face and body, rejuvenating the spine and internal organs.

One of the traditional rewards of practicing Tai Chi is longevity. It is interesting that Taoism is unique among the world’s religions in its belief that personal immortality is possible. Taoist stories abound with immortals flying about on dragons. Certainly the longevity of Taoist masters seems exceptional. As recently as 1930 the death of Li Ching Yuen, aged 250, is recorded. More contemporary still was General Yang Sen who, on his 96^th birthday, went on a long hike into the mountains followed by more than 10,000 admirers. A year or so later, in 1977, everyone was surprised and disappointed when the general died without reaching 100.

To begin with the right teacher is important. It is a good idea to do some research, look at classes and see if you and the teacher are in harmony. It is not possible of course here to describe all those available but one, Rose Li, seems to encapsulate the spirit of Tai Chi. She is one of the rare women ever to have been admitted into a traditional martial art family before the Communist revolution, leaving China in 1948. She started at the age of 8, rising very morning at 5.30 to practise for an hour and a half. The effect over the years is plain to see. Her skin is clear, her vitality sparkles like champagne, she seems ageless and though small she gives the impression of possessing an enormous strength which has nothing to do with muscle.

Tai Chi, she says, is the perfect hobby. She loves to do it. It makes her happy. The more you put in, the more you get out. But it is an art and no less complicated than any other art. A pianist learns a piece of music and becomes technically excellent. He masters it, plays it brilliantly and finally transcends it. So it is with Tai Chi. It is an art of living and when you can incorporate its principles into life you will be able to cope better with the vicissitudes of day to day existence. Then the inner tranquillity, the nobility of character, the beauty will unfold. With movement she says, reality is there, but without practice you can’t find out.

Tai Ji: historical development and contemporary work

BY DON WILKERSON

Kung Fu is one of the most popular series on television, Bruce Lee has brought the martial arts to the silver screen, and Karate and Tai Chi classes are turning people away. Though much of the interest stems from a contemporary concern for self-defence, many of these ancient exercise forms have a complex history which relates to philosophy as well as physical strength. Tai Chi Chuan, for example, is a form of meditation and dance-like exercise which evolved out of the Chinese physiotherapeutic concern with health and care of the body.

Tai Chi Chuan is a very old term signifying the absolute, standing above all else. This concept of the absolute appears in two forms, Yin and Yang. The term chuan means “fisticuffs” or “the art of fighting”. Tai Chi Chuan, “absolute fisticuffs”, must therefore be interpreted as implying that a person’s mind as well as his internal organs, together with the coordination of the limbs, must be in a condition of constant equilibrium to repel any assailant.

To produce such an equilibrium it is necessary to carry out slow, natural, easy movements, breathing normally all the while. The aim is to procure a condition of harmonious interaction for the body’s multiple elements. This state is not only the basis of resistance to disease but allows one to repel physical attack without tension and with a minimum of exertion.

The development of Chi (life-breath) was an early form of respiratory therapy. “Nei Ching”, the Yellow Emperor’s book of medicine (3000 to 2000 BC), mentioned breathing exercises. These were accompanied by slight bodily movement which encouraged from the “outside” the state of equilibrium which the patient tried to attain “inside” through breathing techniques. The Chi is the vital energy that courses through the body along various meridians, stimulating the operation of the internal organ systems.

In the third century AD Hua To, founder of Chinese surgery, observed the locomotive system of various animals and devised a system of circular gestures based on the movements of tigers, deer, bears, apes, and birds. He added these curving motions to the Chi breathing exercises – his emphasis was on physical culture and toughness, and the exercises proved effective for self-defence. Thus a form of physical training with a military bias grew out of what was originally a therapeutic technique.

The Buddhists further extended the theory of developing the physical constitution of the body for self-defence. Boddhidharma, founder of Zen Buddhism and abbot of the Shaolin monastery in Hunan province, taught the monks a boxing technique in eighteen movements (Shaolin) for protection of the monastery and self-defence for travelling monks. The strengthening of the physical constitution of the body became the “art of fisticuffs” or Chuan. The system further developed to include 173 movements, bearing a certain resemblance to Japanese Karate, with the emphasis being almost entirely on self-defence rather than on the meditative qualities of the Chi therapy.

Modern Tai Chi exercise is comprised of 108 movements, the style of which vary with the master. They take about 20 to 25 minutes to perform. The slow relaxed postures of the form involve every section of the body. Mastery of Tai Chi form takes about four years, depending on the degree of dedication of the practitioner.

However, the physiotherapeutic benefits of Tai Chi can be gained quite soon after one begins work. Absence of aches, sound sleep, less lung congestion, and more vitality have been noted by many novices during the first weeks of instruction. A gradual improvement in stamina, posture, mental and physical coordination, accompanied by a relaxed feeling of well-being are often experienced as one continues the lessons.

Tai Chi as taught by modern masters is somewhat divorced from its religious origins but it is still a balanced set of principles embodying therapeutic and martial arts qualities. Which of these is to be emphasised is usually worked out between master and pupil. In smaller groups an intimate atmosphere is possible, allowing for a more thorough study of the exercises and their value.

Currently Tai Chi is being taught by Madam Rose Li at the newly opened Chinese Cultural Center in Santa Barbara. Madam Li tutors in the Peking style of Tai Chi, which she learned in Peking at the age of 8. Although each class begins with a lecture on martial arts theory, internal (therapeutic) and external (physical) progress is geared to the individual.

From the “Santa Barbara News and Review”, Friday September 7, 1973.

On Kung Fu

BY K.P.

Until the recent Kung Fu films shown in Britain, Kung Fu was almost unknown here. However, it is very disappointing that these Kung Fu films do not throw some light on the mental side or the philosophy behind the art. They do express to our Western friends how cruel the Chinese are and thus create a wrong impression of the character of the Chinese people as well as leading to a misunderstanding of Kung Fu.

Kung Fu (the proper name should be Wu Shu) is one of the valuable products of Chinese physical culture developed through the past 2,000 years by the hard working people of China. Many schools of Kung Fu originated in the Shaolin Temple and later branched off into different styles. The hundreds of different styles of Kung Fu are generally divided into two schools: the external systems, ‘wei jia’, and the internal systems, ‘nei jia’. This is not to say that the internal systems are better than the external systems. If one would study the philosophy behind the Chinese martial arts, he would find that at the ‘top’ of the art all systems contain both hard and soft, yin and yang, internal and external factors. Each system is but a different road or path to the same goal, i.e. the training of the body and mind.

As a form of martial art and physical exercise, Kung Fu training leads to good health and the ability of self-defence. But, when confronted with a fight, a devoted Kung Fu man must run before he fights and fight before he kills. Fighting is not the aim in learning and practising this art. Although Kung Fu is in the form composed of different combat techniques, one has to build up a state of peaceful character. One has to learn to control oneself, to shape one’s character and personality to the best. With a strong body and a beautiful personality, he may then face any difficulties in life with courage and offer his ability for the good of human society.

The Chuan in Kung Fu is a prearranged sequence of movement and techniques. It is so arranged according to some forms or patterns. The performance of Chuan may appear in a form of ‘dancing’ and the performer has to interpret the beauty in the hand and foot movements and techniques. In practising the Chuan, one needs a lot of concentration and an ‘empty’ mind so as to improve the performance. By means of concentration and the emptiness of thought, one will achieve a reunion between one’s body and heaven (or the universe).

Kung Fu is one of the paths to perfect one’s character, to enable one to sense one’s responsibility towards society and to get rid of one’s ‘self’ for the union with Nature.