Why we explain “Internal”

 Here’s Why Explaining What We Do In Classical Tai Chi is So Important 

The Introduction of the book is a complete sourcebook on finding the route to Internal Energy and how to achieve it. 

Uncovering The Treasure: Classical Tai Chi's Path to Internal Energy & Health

by Stephen Hwa

 

“There are so many books, classes, and styles of tai chi today. There is talk of internal energy in many of them, yet the definition is vague, and the route to achieving it is left unexplained.”

Master Stephen Hwa: “Jim, they cannot explain because they don’t do Internal”!

Master Hwa and I share our decades of doing and teaching Tai Chi. I have more than my share of teachers—a better word is rule enforcers—who don’t like to explain how to achieve Internal and why and likely will not/can not. 

Why Not?

I have my educated Tai Chi from Master Hwa because they “…do not do internal…”! 

My experience with several unsuccessful questions about “Internal” over 40 years leaves me wondering why people are “…vague…” I am left to think it is because they are egotists. It seems to reason that when people refuse to explain by being vague, they show they are more concerned about themselves and wanting to appear dominant rather than furthering the other person’s understanding. 

“Could you explain to me why those definitions were put in the first place? They don’t make sense to me and if I understood it would be much easier for me to  follow the route and achieve “Internal”.

Letter to my teacher

 Hi Jim, I went through the same discovery some years back! I enjoyed reading this.

 Stephen

 

-----Original Message----- 

From: Jim Roach 

Sent: May 9, 2010 10:39 AM 

To: Master Stephen Hwa 

Subject: I hope you enjoy reading this about Tai Chi principles. 

 

Hi Master Hwa:

 

Bear with me in the deciphering of specific "insights" that I have had recently, but I hope you will enjoy the reading of things as well: 

 

 

• It has become clear that an overwhelming number of Tai Chi students will elude understanding, ultimate implications, and even the mere existence of Tai Chi principles.
• It has become clear that the understanding, implications, and existence of Tai Chi principles will not come easily to the overwhelming majority of Tai Chi students simply because most teachers do not understand them.   
• It has finally become clear that attention and adherence to the basics through understanding the ultimate implications of Tai Chi principles is the holy grail. It will not be found (except in imagination) by catering to students' desires for things like sparring or “40” kinds of push hand training, etc.  In so many words, you have said that Young Wabu did not teach you to push hands. The implication of that statement has finally become crystal clear.  
• It has also become clear to me that what certain instructors do is really in violation of fundamental principles simply because they deviate from the tenets since, of course, they do not know them.  The "flailing" that takes place during "sparring," the numerous "numerical" variations of the Tai Chi form, etc., the extraneous arm and leg movements (pushing with external leg power since it only is strong in the upward direction), etc.  
• After years of stubbornness, it has finally become clear that what you did in the Tao of Martial Applications is the absolute truth about Tai Chi.  For decades, I accepted the widely promulgated notions of various teachers that things like numerous types of push hands, etc., were the truth. If I may be frank and mean no disrespect, I just needed (like any science) to test the veracity of what you have said and written and finally understand for myself; I believe I have finally done that.    

 

In the forums, you have also spoken that the Classics are "considered to be the holy writ" and that "they do contain some key insights and principles, well worthwhile to be acquainted with."

 

• My question to myself as one of the results of this exposition is: What does it matter how many movements, how many push hands, weapons, etc., as long as one does not deviate from the principles?  If a study of the murky history only shows more murk, what is the best link with the past of Tai Chi? If a link is not found in the accumulation of all kinds of push hands but in linkage through the classics, they are not the only link, but they certainly may be the best. 
• In re-reading DeMarco's review of Tao of M.A., the statement struck me: "You will not find many details in the push hands section describing movements in detail; single and double push hands are presented mainly to illustrate how taiji principles work." 

 

• So here are a couple of questions I ask myself:  Why are so many students interested in martial applications, and are, of course, attracted to things like push hands at the expense of the form?  The apparent but maybe not only answer is that everyone looks for easy ways to do things.  
• In light of taking the easy way, If someone teaches so many different kinds of push hands, how does that influence one's ability to perform applications if it comes at the expense of losing the principles?  In the same vein, if someone teaches the long form, how does that influence one's abilities to perform applications if it comes at the expense of losing the principles?   
• The internal discipline binds the principles, which is the "key" to doing the form. Those principles are expounded in the classics, albeit in cryptic phrases, and the words themselves have what seem to be varied levels of meaning.  
• After numerous re-readings of the classics,  I'll conclude that there is nowhere in the classics beyond the 13 postures mentioned by the names of techniques, movements, or push hands (much less so many).  The exposition of the principles, some Taoist philosophy, and some tactics are given.  There is no "cookbook" for even the 13 postures or "how to do it"; on the contrary, things are provided as references to internal energy as principles.   
• Finally, what has become crystal clear to me is that my skill adeptness and ultimate understanding of the principles alone determine how well I can decipher how to apply things martially.  Since the principles are bound up in internal discipline, the knowledge of those principles will not come from anything but solo form practice.  The ability to do the movements of the form and only a complete mental and physical understanding of the Tai Chi form will allow a student to begin to do applications.  
• The final blessing seems to be that staying the course and remaining faithful to long-form through regular practice will generate martial skill, but the skill will not come through artifice or force.

Jim

Learning is “Easy as pie, a piece of cake”

 Master Hwa recommendation of at least 1/2 hour daily is echoed by the Queen to Alice as: Alice: "There's no use trying," she said; "one can't believe impossible things."

Queen: "I daresay you haven't had much practice," said the Queen. "When I was younger, I always did it for half an hour a day. Why, sometimes I've believed as many as six impossible things before breakfast”

Wu Style Classical Tai Chi Square Form Video teaches how to NOT move!

“…sometimes it is more difficult teaching people how to NOT move than teaching them how to move…”.

Learn to NOT move a   At 6:15. brief Square Form video included with Round Form!

The phrase "as easy as pie" is a colloquial idiom that describes a task or experience as simple and pleasurable. It is often used interchangeably with "piece of cake," which has the same meaning.

There is a caveat on “…easy, simple, pleasurable…” by Master Stephen Hwa, Ph.D. 

 “…sometimes it is more difficult teaching people how to NOT move than teaching them how to move…”.

Classical Tai Chi is often described as a challenging practice that requires dedication and focus. A student once said, “…learning this is like baking a cake or a pie; so much you have to include…” I agree that It is similar to the metaphorical journey of baking a cake or pie, where one must combine various ingredients correctly to achieve the desired result. 

However, the most essential ingredient of “movement inhibition” must take precedence. This metaphor highlights the need for patience and persistence in mastering Classical Tai Chi, which involves integrating physical movements with mental clarity.

Inhibiting (not moving)  “…movements from shoulders, hip joints…” is more of a skill than simply moving them, which tends to spread where it's not wanted or needed. Imagine the movements of an infant. Any intention to accomplish a movement goal tends to activate all the muscles in the body. Reaching for an object gets the legs kicking.

 

 Or consider the uncoordinated movements of someone learning to do any complex movement activity for the first time. However, with the inhibition “indredient”, learning better movement in Classical Tai Chi as an analogy is more like sculpture than painting. 

In a sense, one might say you improve your Classical Tai Chi by taking things away, not adding them. Remember, as Master Stephen Hwa said, “…sometimes it is more difficult teaching people how to NOT move than teaching them how to move…”.

“The following article is based on the lectures and my studies and discussions with him" (E. Marie Koepsell speaking about Stephen Hwa, Ph.D., while teaching Tai Chi at the University of Buffalo).

 

 According to Dr. Hwa, "The internal physical discipline of T'ai Chi Ch'uan involves the intensive training of the body and mind to develop discipline in movements so that the movements originate from the abdomen (dantien) and back. The energy flow of these movements is developed in a relaxed body, giving an appearance of effortlessness."

 

As a reference point for correct movement, Dr. Hwa used the example of the movement of children, who use much more of their torso for initiating action. He said when children use their arms or legs, the motion originates from the torso, the strongest part of the body. He said the arms and legs should be treated as appendages that must be taught to move in coordination with and under the direction of the torso.

 

 "As we start aging,” according to Dr. Hwa, "less and less of our movements come from the waist and back. We hold our middle stiffly, and more of our movements originate from the shoulders and the hip joints. This puts pressure on joints, and we lose strength and mobility. Ultimately, we may stop using this area of our bodies altogether; atrophy sets in, creating major aging problems.”

 

Old masters did not explain this!

Old Masters did not explain this!

Or this!           

Or this!

Or this!

Why? The Tai Chi “Families” reserved it for their family and what are known as “Indoor Students”.

Tai chi internal discipline: by master stephen hwa

Internal Discipline is the most challenging aspect of learning Tai Chi. The central element of the practice dictates how a movement should be made from the body's internal core—the abdomen and the back—not from the external parts of the body, such as arms and shoulders.

This discipline is essential to obtain the full benefits of Tai Chi. Without it the entire logical structure of Tai Chi disintegrates and can no longer be considered an internal martial art.

Tai chi is known historically as an internal martial art with a legendary reputation of cultivating neigong or internal energy and thereby achieving exceptional health benefits. Unfortunately, this art has been lost in most modern tai chi teaching.

When the legendary Master Wu Chian Chuan taught Tai Chi to Grand Master Young Wabu, Wu taught him the methodology of cultivating neigong through Internal Discipline. Wu learned the Tai Chi from his father who learned from the Yangs—without alteration. The Yangs learned the art from the Chens. Internal Discipline should be a common thread through all the classical tai chi forms. And is of particular importance when one wants to develop the full health benefits of Tai Chi and to learn martial arts applications of Tai Chi.

The concept and practice of the core element of classical Tai Chi, Internal Discipline, is discussed extensively by Master Stephen Hwa. A brief discussion is presented here in word and video at the above links:

Internal Discipline enables you to initiate movements from the body's internal core (the abdomen and back) rather than from the external parts of the body (the limbs). It cultivates and mobilizes your internal energy for health benefits and martial arts applications.

Classical Tai Chi, or Taiji, utilizes the philosophy of yin and yang in every aspect of its practice. This philosophy asserts that every entity needs to coexist and interact with a counterpart of opposite nature to achieve balance and vitality. For every internal movement, a moving part of the body (yang) works against a stationary part (yin) that provides support and power for the move. The junction between yin and yang is always located in the torso.

• The junction is around the upper-quarter body area for the arm push forward movement described above.
• In the case of the turning movement, the junction is in the waist region.
• The junction is at the lower-quarter body region above the pelvis for the step forward movement.
• If one pushes the hand forward with the arm, the junction is at the shoulder.
• If the turning movement is accomplished by crossing the legs, the junction is at the legs.
• If the step forward move is done with the leg, the junction is at the hip. (These later cases are not internal movement.)

When you perform an internal movement correctly, you will feel the sensations of stretching and intense energy flowing across the junction in an otherwise relaxed body. Classical Tai Chi, or Tai Ji form, teaches students how to use Internal Discipline in every move so internal energy circulates continuously throughout the body during form playing, tuning, and cultivating internal energy in the body. From the martial arts point of view, playing the classical Tai Chi form is, among other things, practicing the mobilization and delivery of the internal power until it becomes instinctive, spontaneous, and instantaneous.

The appearance of internal movement is very deceptive. Most uninitiated observers will think it is a small, unremarkable, and simple movement and may opt for a more showy style. In fact, internal movement is demanding to learn, both mentally and physically. But, the results of the effort will be unparalleled in improving health and well-being, martial arts applications, and sports performance.

He said all Tai Chi is not "natural"!

 Master Stephen Hwa “half body turning” at Fausts USA Karate, while Karate class stretches. Master Hwa taught Classical Tai Chi at Fausts. 

 

Half Body Turning at Seminar 

YouTube video

 

Mr. E.H.,  commented on the YouTube video, essentially saying only his Wu Tai Chi is correct and all other styles, including other Wu are wrong:

 

"In Wu Tai Chi, the movement starts with the hand. The elbow follows the hand. Shoulder follows elbow. Hip follows shoulder. Foot follows hip. That is the way of natural movement. Chen's Style is wrong. Yang is wrong. Wu Style Tai Chi taught with hands following the feet is also wrong."

 

Sifu Jim Roach said: Sir, your statement is comparable to hitting a bell with a rather large stone and making a lengthy sound, so my response is appropriately enormous.

 

Thank you for the comment. I see that you are a student/teacher in a "branch" of the Wu Tai Chi style; I am as well. I was also a student in another "branch" for many years. I was in that branch for most of the 1990s, directly under Wu Kwong Yu (Eddie). Students are told to "turn the hip" instead of "turning the waist." However, they "start the movement with the hand" instead of "mobilizing the hands or other extremities from the waist."

 

One "branch" within the Wu Style also raises its arms very high above its head and starts  such "hand movement"; Classical Wu Tai Chi does not do this. I will not argue the point from the perspective that one is right while the other is wrong; I would have my work cut out for me in doing so.

 

However, you imply that if something is natural, e.g., "natural movement," then it is somehow good, thus suggesting that what is unnatural, e.g., "unnatural movement," is terrible. This characterization of "natural" presents many problems. Even if we agree that some things are natural and some are not, what follows? Nothing.

In other words, I do not see facts presented to support that what is "natural" movement is good (right) and what is, by implication, "unnatural" is bad (wrong).

Do you state that "movement starting with the hand" is valid to the extent that all other schools are wrong? You say some schools, even within the same Style (Wu in this case), will start the "six harmonies" ( 1)hand follows 2) foot, 3) elbow follows 4) knee, 5) shoulder follows 6) hip by using the hand first. In this case, I see you are from the "Wu" school. You also do not mention using the core, the "hands" connection to the core, the feet, the elbows, etc.

 

Stating about the "six harmonies" being "wrong" as presented herein as Classical Wu Style is not sound. Simply stating the premise that "movement" is "wrong" because it is not "natural" does not make or present facts to make it "wrong."

There are, however, certain observable things that one can take note of: Here, in Classical Wu Tai Chi, the movement does not start with the hand; it begins with the waist. In using the hand to begin first, one uses an extremity of the body. Whether in Classical Tai Chi or any Tai Chi, it initially reduces or drains off some of the power of the movement, as the action is not connected to the core.

 

Tennis players, baseball players, golfers, etc., use an external action first with the arms/hands, then it is connected to the core, presumably for power, once the arc of the swing reaches the proximity of the core. However, using the hands/arms first does not mobilize the body's core effectively before the fact, for the core itself should be used to mobilize the hands, arms, and legs. 

After all, we are talking about Tai Chi for health and martial purposes, not baseball. *Hand and arm movements in and of themselves are abstract; when not connected to the core of the body, they lack strength and cannot move in a relaxed manner. Excessive hand and arm movements in Tai Chi make hand and arm movements merely extraneous.

 

*Using the hand first and thus allowing the arms to move independently of the core, you compromise the movement and diffuse the neuromuscular signals for the body's core even to respond.

 

*Using the hand first, you place the junction for the delineation of yin and yang (what is moving/ what is not moving) somewhere in the area of the elbows or shoulder.

 

*Using the hand first creates a disconnect right where the shoulder meets the core.

 

*Using the hand first, you are short-circuiting and disrupting the flow of "qi," placing the disruption somewhere in the hand/elbow/shoulder…there is no circuit completion of qi flow through the core to the arm…It only begins in the core when the hand leads the arm, which engages and stretches the shoulder connected to the core.

In other words, it stops and then begins at the shoulder. Qi is also going where Yi goes. After a move from the core, however, the qi should flow to the arms and hands; most internal energy should continue circulating in the torso until needed.

 

*Using the hands first in Tai Chi sounds like how typists and piano players use their hands. As we said, this disrupts the flow of qi between the body and fingers. Using the core first ensures that the localized nerve activity of the hands/arms remains dormant and lets the qi from the body take over. This is a good reason to learn the square form of Classical Tai Chi so that a practitioner can get used to movements with steady arms and hands without localized nerve impulses.

 

Wu Chien Chuan himself told Yeung Wabu: "Every movement in Tai Chi Form has to have two complementary parts of the body, a moving (yang) part and a stationary part (yin). When the Yin-Yang junction is located in the torso of the body, it is an internal move. When it is outside the torso, it is an external move."

 

This is the key to a methodology that enables Tai Chi practitioners to mobilize the body's core for Tai Chi movements to generate internal energy and internal energy circulation. I have done Tai Chi from both sides of the coin, hand first, waist first, and the latter is the most powerful. Try using the waist first and keeping the hand still, and you will see the difference in power generation.