Speaking of "too much force" and talk about "momentum force"

My teacher; Classical Tai Chi Master, Stephen Hwa has said :

"As to the reasons why tai chi, unlike other martial arts, emphasizes the stance with the heel on the ground could be explained both from martial art and health benefits view point. Most other martial arts are emphasizing offensive movements and utilizing considerable amount of momentum force (see discussion in Tai Chi Overview). When you are on the ball of your foot (referred to as “on the toe of your foot” in my video), it is easier to push off and rush your opponent and build momentum in your movement. When one is depending on momentum in his strike force, it is not important that he is well connected with the ground. After all, a flying heavy object in the air could knock a person down."

I am linking you to a video at website here called K9 Coach. At that website you can see a variety of "attack dogs". From left to right, the notable is the large dark Dutch Shepherd "Cannibal". You'll need to click here on the "Nat. Geo. Dog Attack Styles" or on the link on the page.

"Cannibal" the Dutch Shepherd who weighs 130 pounds hit someone who is very close to me even at a lower rate of speed than you see in the video.

I think the point is well taken about how a "flying heavy object in the air could knock a person down" after viewing these videos and hearing of the plight of the poor person that got hit by Cannibal.

Using too much force are we?

Push hands is not "Trench Warfare", here's a couple of experiments to show the dangers inherent in using too much force, too much resistance, too much rigidity, etc. I think overall however what is implicit in the experiments is that trying push hands before internal discipline becomes 2nd nature will frequently result in trench warfare.


A student of mine recently told me that he attempted an "experiment" using the Ward Off movement that I have shown him. He stated he had a much larger person push against his arm but also states that he was pushed back. I should state that I have shown Ward Off to my students while they pushed on my outstretched arm. Each time I demonstrate, I reiterate that my arm is not rigid and that I am using a minimum force necessary to ward off their push. Often, students will push "off center" on my arm and I still continue to ward them off but point out that I am redirecting their push. In other words, I am being discriminating in the amount of force that I use. I think the use of an image to explain this might be of help here.

Take an air filled ball and float it in some water, now try to sink the ball by pressing down on it from the top. The ball does not push back with a rigid force, yet it supports your press. If you press off center on the ball however, it rotates and your arm goes lurching forward and to the side. This is what I mean by "off center" push and redirecting the opponents force.

By saying that my arm is not "rigid", I mean that it is not stiffened up to any degree. The student cannot remember whether he stiffened up his arm but my guess is that is what happened. Pushing slightly on his outstretched arm I see this happening myself. I would recommend to any student to try an experiment that Master Hwa has recommended in Forum 11, previously: "Try to press the back of your hand against a door frame, just like you are blocking an opponent's arm. Do you find that one side of your forearm muscle is energized while the other side muscle is relaxed?"

People report:

• Tightened forearm and back arm
• Tightened whole arm
• Resistance from door jam which seems to push them back

Please take the time to click this link I call "Door Jam" experiment , read the results and it is the very first article . I think it gives good insight into why the student got "pushed around".

"Metaphorical Tai Chi?"

I'm reading "Daoist Metaphors: The Way of Water" at Cook Ding's Kitchen and I find myself nodding in agreement. I see metaphor opening up to a universe of images and I understand how truly scientific Tai Chi is. We live in a physical world and Classical Tai Chi is not a metaphor, it is a living scientific principle. One "images" the movement in the moment before we do it, and the next and the next in continuum as we do our Classical Tai Chi form practice. That is alive, it is vital, it is not dead. Our "yi", our intent leads the way, it exists in the moment, not as a pie in the sky philosophy of regrets for the way we are. Taoism is not an arcane philosophy but a living scientific method for "observing the way the world works".

To my students I say don't make excuses, don't rationalize your absence from class, don't resort to logical discourse with yourself when you are not in class, don't start an internal dialogue with yourself when you don't practice. This is not the way of Classical Tai Chi, this is not the way of water. I understand my nature and hence the nature of all (wo)men as to why I miss practice when I'm not sick, why I blow off class when I'm not busy, from observing the "rhythms and currents of nature". Feeling "guilty" as in "original sin" is of no help because it has no basis in physical reality and hence of no use. Observing the way of water in the mighty Niagara River, only a couple blocks from my house, even the large Lake Meacham where my family goes camping, noting the image of such a body of water however one sees that it is frequently sidetracked, off course, distracted, does anyone think that the water comes up with rationalizations for getting caught up in the many rough spots along the shore line?

Interesting thing about the river, one sees the many rough spots, the physical rocks and boulders along the shore a metaphor for our Tai Chi practice or lack of, our lives for that matter. Observing the river, we see that it uses natural, scientific principles, the water hits the rough spots and does not resist, does not fight, does not struggle, does not rationalize, it keeps circling around however till it finds its way out of the morass. Water a key principle of course, but more importantly it is an image, a picture, a vivid representation that one never really stops practicing because of any rationalizations. Oh, you can certainly quit Tai Chi but the universe keeps "universing", the river keeps flowing, and you are still part of it...rationalize this.

Fuzzy headedness and Classical Tai Chi

My 2 "fuzzy head" Terriers (before haircut) in front of the unitively and incorrectly named statue of "David" by "Michael Angelo". It was only this year, after decades, that Buffalo corrected the name to Michaelangelo.

This blog however, explores the colliquial use of what can only be called "unitive terminology" regarding Tai Chi. For example:"Centering, body and mind" . I frequently receive emails from potential students who use statements such as: "I'm under alot of stress, I want to study Tai Chi for ability to "center", "I want to enroll in your class for "spirituality of body and mind". I vividly recall an angry email from someone who denounced what I was teaching because she had not become "centered" in the 4 days of classes that she had undertaken. Do they think Tai Chi provides some sort of transformative but immediate respite? Sounds like "fast, food and cheap" doesn't it? "Stress, relief and easy" in 4 lessons perhaps?

Tai Chi apparently separated from its martial intent and origins has become a transformative practice in the minds of many people. Examples of which include prayer, meditation, and yoga. The underlying rationale for those and now including Tai Chi is the eventual goal of transforming spiritually, apparently to avoid dealing with what many perceive as the difficulties that life presents. Otherwise, why engage in "tranforming" at all?

What a vague concept to undertake. Could the emails be more vague? The very definition of what we talk about here proves that it is so diffuse and incredibly unlikely to be open to scientific reasoning or rationale. Nevertheless, it has not stopped many modern day scientists engaged with such notables as well known Tai Chi Masters or Buddhist leaders from taking grant money for what has largely been sporadic "research".

Where all this stems from is anyone's guess. I cite my teacher Stephen Hwa:

"When early Tai Chi masters lectured their students, they often used quotes from three Chinese philosophy books to make their points. These three books are: I-Ching (Book of Changes), Lao-Tzu Te-Tao-Ching (sometimes named Tao-Te-Ching), and Sun-Tzu The Art of Warfare. That these three books were part of mainstream Chinese philosophy for more than 2500 years undoubtedly contributed significantly to the development of Tai Chi is evident from the unique characteristics of Tai Chi as a martial art. Also, these books were important text books in classical education during that period. Students were familiar with these books and were taught to revere them for their teaching of the nature of things. Therefore using quotes from these books to explain Tai Chi’s principles impressed students greatly. After the turn of the twentieth century, modern education replaced classical education. Students are not that familiar with these books any more. The use of these quotes in teaching Tai Chi has become much less prevalent."

With the advent of such practices as Zen in the West, AND what thus appears to be a vast spiritual appetite for such practices, there has been increased interest in Taoist thought, eg. Alan Watts, etc.

Tai Chi and Taoism

"Two of the books mentioned above, I-Ching and Tao-Te-Ching are also important philosophical foundations of Taoism. So, Tai Chi and Taoism share some of the same philosophical heritage. There is also the story about the mystical Taoist, Chang San Feng who supposedly developed an early form of Tai Chi by observing fighting movements of animals."

However, he makes an important point in this last paragraph that sheds some light on the origins (or what might better be called lack of origin) of such wishful thinking:

"All the writings about the current practice of Tai Chi only date back about three hundred years, with a majority of Tai Chi books published in the last seventy years in China. From the writings I read, I have not seen any tie in between Tai Chi and Taoism aside from those mentioned above. None of the writings cross over the boundary into metaphysical or spiritual writing. It seems that only very recently, especially in the west, that association between Tai Chi and Taoism and spiritualism becomes more common."

Integrating Internal Discipline into other styles of Tai Chi, Karate, etc.

I received a question from a student of Master Stephen Hwa. I show the question and response in the last few paragraphs and have eliminated any names.

The video on this page is from (see "store") Tao of Martial Applications and seems to pretty much address the issue of integrating internal discipline into other styles of Tai Chi.

Question: "I'm thinking of joining a local recreation center Tai Chi group to practice push hands. Yes, I'd have to practice another form besides Classical Tai Chi Square and Round Forms (click on "uploads"), but if I do it with internal discipline in mind it shouldn't damage my "main" practice.

I'm sure many distance students are in situations where they want to study push hands, but that's something you cannot do solo. Any thoughts one way or the other?"

Answer: I can attest from my own experience and also from how I have mulled this over myself. I also thought I could integrate internal discipline into the form I learned when I studied Wu Style elsewhere, the same with a Yang Style I had studied...bottom line, no luck. One's push hands abilities in Classical Tai Chi depend directly on the skill of internal discipline one has learned from the practice of Form.

Excerpt from (see "articles" page) Classical Tai Chi Forum:

• When one reaches the stage that internal discipline becomes second nature, then one could concentrate more on push hands.
• Considering that push hands works hand in glove with the "13 original movements of Tai Chi" then,
• The problem is that people try to study and learn the 13 Movements without first developing the internal energy for fa jin. It is like putting the cart before the horse

As you see in this video, the question of whether internal discipline can be integrated into other Tai Chi forms, styles, Karate, etc. is asked very directly. The bottom line is that it cannot, simply because of "mechanics", eg., Classical Tai Chi is "compact (stance)",other styles are large...one thinks of "oil and water" here, attempting to put a "Porsche" engine into the body of a "Semi, etc. Here is the big point...one has to be very skilled in internal discipline (it has become second nature to do it) in order to do what might well be called applying it in such general terms, eg., other styles...what also might be called "cherry picking".

Raise hands...but in what context?

Classical Tai Chi is not just a super slow motion art or a super fast one in practice. Conversely, not even just a super slow motion/super fast in viewing. It is a matter of context however...

Ask yourself this question when you practice...in what context is it being used? In light of that, what is its relation to another context, that of an opponent for instance? How do we bring the context of an opponent into our practice when we do not have an opponent to begin with?

Funny isn't it that we cannot "slow down" the postures too much in practice or in video as portrayed here. In either case, slowing it down too much causes continuity and flow to be lost. Yet it is still advantageous for us to be able to view it at such a slow pace...we can see such detail. As the saying goes however, "the devil is in the details" and we come face to face with the issue of "Timing". One practices slow and yet should not allow movement to stagnate, one practices fast and should not lose awareness. Here is the question...How does the mind stay fresh with such continuity? The mind in conjuction with the body has to keep going without stopping as well BUT the mind in conjunction with the body has to stay fresh and alert without losing consciousness of the movement as well.

We speak of course of solo practice of the Classical Tai Chi Round Form, yet the Tai Chi Classics speak of an opponent:

When the opponent rises, I am already taller,
When he sinks, I am already lower
When he advances, I am far ahead,
When he retreats, I am right upon him

So it is with the expert at battle that his strategic advantage is channeled
and his timing is precise. His strategic advantage is like a drawn
crossbow and his timing is like releasing the trigger.

Sun-Tzu The Art of Warfare
Roger T. Ames, Ballantine Books, New York, 1993
Translated from recently discovered manuscript entombed 140 B. C.

What do we make of form practice then? As one gains skill, the student notices that their ability to maintain awareness of the most minute details is improving. Does timing not enter the picture there? Is not the consciousness "expanded" in order to accomplish this feat? Yet, we still have to be conscious of the internal energy, the internal discipline...we strive for circulation of qi to permeate all our movements.

Master Hwa has said that: When the playing speed slows, the level of internal force of the movement does not change. In other words, if you stop your internal movement in the midway, you will find that the internal force remains energized (it is almost like an isometric exercise).

So playing at slow speed gives you more time to sense and experiment the details of the internal move. What is changing with slower speed is the slower circulation of the internal energy in the body. Eventually, one will have a diminished sense of circulating energy or energy flow becoming intermittent. That means the
playing speed is too slow, which will probably happen when it is close to 20 min.

Faster speeds: How fast one can play the form is limited by the internal
energy possessed by the practitioner. Losing firm control of the movement,
skipping details of the internal movement, building up tension and not
being able to maintain the yin-yang balance are some of the signs that the
playing speed is beyond the capability of the practitioner

Happy Holidays...here's Posture 3 & 4

3. Hand Strums the Lute 手揮琵琶
Pay special attention to the feet, this is complex foot movement...failure to understand this will hinder the learning of the hand movements.

• The left foot rotates on the heel so the toes point 90 degrees to the right
• Shift forward onto the left leg
• The right elbow pulls slightly down and out, causing the right hand to slide slightly to the right
• The right forearm makes a chopping movement to the right, palm facing front
• Lift the right hip drawing the right heel up
• The body rotates 90 degrees to the right bringing the palms to face each other at shoulder width and the feet become parallel with the right heel raised
• The Right foot moves forward to straighten the knee
• The left arm and right foot shifts to the right
  

4. Grasp Peacock’s Tail 攬雀尾

• The turning is made by the waist; the waist turns first, and the extremities follow. Notice the role of the opposing force or the stretching; when the arms stretch to the front, the body weight sinks downward through the solid leg
  

Posture 4 – Grasp Peacock’s Tail

• The left fingertips move to the right wrist and the right heel touches the ground to form a right empty step
• The right elbow moves slightly to the left as both forearms rotate clockwise 90 degrees ending with the right palm facing up & the left palm facing down, right palm centered on the body
• The upper body bends forward at the waist
• The right toes push to the ground
• The upper body straightens as the weight is transferred to right leg, causing the body to naturally turn slightly left
• Using the waist, the upper body rotates 90 degrees to the right
• The palms now rotate counterclockwise 90 degrees, right palm facing left, left palm facing right with fingertips at right wrist
• The upper body turns left 45 degrees as the weight shifts to left leg creating a right empty step

相連不斷 xiānglián bù duàn...BUT, raise your hand if you are in your body right now...

OK, you can put your hand down, but c'mon be honest with yourself (because I certainly won't know)...Were you "in the body" when you read and presumably did this, or were you somewhere else? I am not refering to thinking that you were in your body. I do not mean that now you feel something. It also does not mean you felt something and put a label on it immediately afterward. I mean actually feeling the physical sensation, the physical sensations, any physical sensation of being in it...exactly at the moment you read my question and before you raised or did not raise your hand.

My experience corresponds with Ron Sieh as he says in "Tʻai chi chʻüan: the internal tradition": He states that he had many martial instructors and only ever had one who emphasized being aware, mindful, paying attention, as Master Hwa says "putting the center of attention in the core",...but even that seemingly fell by the wayside with the instructor in Sieh's classes. One thinks...Why?, Is it redundant to consistently remind people to be mindful?

I see the looks on people's faces when I first introduce "silk reeling". "Upper body turning" is reasonable, but then "quarter body movement" seemingly puts their facial expression into a tailspin. Yet in a review of the Tai Chi Classics today, I see that Yáng Chéngfǔ talks of "continuity" as being the lynchpin of the "Neijia" and "disconnect" or "dis-continuity" the signpost of "Waijia". How in the world then can one achieve "continuity" of movement if a feeling, sensation, awareness, mindfulness,etc. of the "quarter body" exists for a second or two, then it is immediately pigeonholed into any concept...example "good", "bad" or "indifferent"?

You see, having the thought, labeling the concept, putting a name on it, etc., negates the experience, freezes the moment, conceptualizes the sensation...how can you expect to improve your Tai Chi if you opt to do this rather than give in to the sensation to have continuity of movement?

More on this to be covered in subsequent Blogs...

Happy Holidays...here's to "beginnings"

Posture 1 and 2 with annotations for clarity and slow motion for repetition:

What's in a name?

"What's in a name? That which we call a rose
By any other name would smell as sweet." Romeo and Juliet (II, ii, 1-2)

Over these many years I have come face to face with "well speak" or the "well polished" excuse or euphemism for not coming to class or even quitting Tai Chi.. I have become quite enamored of exposing it in all of its forms...humorously speaking that is. I'm sure some of the students who quit would be so offended by my attempts at humor...after all they were "deadly serious" about starting Tai Chi in the first place...Of course, I'm sure (tongue in cheek) they were "deadly serious" in what they said when they quit.

• Unfortunately, my work schedule and family obligations, plus the new dog, make it impossible for me to continue tai chi but I do take away healthful benefits and hopefully will be able to recommit some time in the future...
• I cannot come to class, my cat peed on the bed
• I cannot come to class, my cat peed on the bed
• I cannot come to class, my cat vomited on the bed
  
• (Empty space here for no euphemism whatsoever offered in explanation)
• I won't be here anymore, I have to find a job
• etc., etc.
  

Speaking frankly, with all of these sayings by students, it would seem the impression they want to leave is that the cost of continuing with Tai Chi is much, much more than the benefits they would reap by staying.

I know, people want to be polite, don't want to offend, etc., so they make use of excuses and in many cases use euphemisms for quitting.

• I'm really busy
• I'm overloaded
• I'm tired
• etc.

I used the words, "hard times" today twice when 2 different pan handlers asked for "spare change". So rather than them saying "hey buddy, give me some money", it is "spare change", rather than saying "I don't want to give you any money", it is "hard times". We do alot of this in this country, but I'll go out on a limb here and say the fine art of speaking euphemistically as opposed to having to explain oneself.

It is interesting in retrospect that in more than a few cases, students told me in no uncertain terms that they have wanted to do Tai Chi for a long time, they could not wait to start, they were excited to start, in several cases students said, "perhaps you could even start a class in my basement", "we could have people meet at my house"... In fact you can precede all of the euphemisms and excuses above with all of these. My mind recoils at even contemplating giving up my studio space and starting a class in someone's basement...only to hear "we can't meet in my basement anymore, I need the space for my dog".

Ah well, so "the bloom is off the rose" after the 3rd for 4th lesson in Tai Chi, who can blame people for "gathering their rosebuds while they may... for the flower that smiles today, tomorrow may be dying".