The punch in t'ai chi is performed with a soft fist. It is worth spending time to understand the correct way to form the fist.
When the hand is open and stretched out the ch'i is able to extend out beyond the finger tips. When the hand is curled this flow is then fed back into the arm. The arm itself then forms a block of chi. In this way heat is also prevented from leaving the body on a cold day. From a tai chi point of view the arm is sealed and the fist itself is able to function as an abrupt ending to the arm. The hand is soft and the accumulation of substantial force makes the hand similar to a peice of clay.
It is important that the thumb is not inside the fingers against the palm. The thumb is on the outside of the fingers. The softest method is with the thumb on top of the hand, resting on the index finger. There is more tension in the hand when the thumb bends accross the first and second fingers.
When the thumb is touching the base of the ring finger and the fingers closed over, it prevents loss of ch'i but it is never used in the martial context. You will see a very young child naturally use this fist when they defecate. It is advised by some chi kung masters to avoid loss of ch'i even as an adult!
Finally remember that the t'ai chi force must leave the fist and therefore when using the mind intent it is not directed into the fist but beyond it.
Showing posts with label Wednesday Class. Show all posts
Showing posts with label Wednesday Class. Show all posts
Thursday, 4 February 2010
Thursday, 18 June 2009
To 'get' the ch'i you must separate the bones and flesh.
There are two aspects of the body which we need to separate : the bones, and the muscles, or flesh.
The bones are the support structure of the body and, the spaces between the bones, or joints, are drawn out away from each other. This is achieved with an expansion out in every direction using the mind intent. It is important not to use the muscles directly with some kind of physical effort but to open into the feeling of expansion. It is a mistake to allow the body to collapse into itself closing the spaces between the bones.
The bones are aligned from the feet and create a connection through the body so that you can feel a mechanical connection to the hand or wherever you wish to exert force.
The muscles are relaxed and loose as far as possible. The ch'i passes between the muscle layers and unifies the feeling of the body as a whole. With a coordinated and unified feeling in the body it is possible to generate various different forces. The simplest and easiest force to generate is like a wave ripple that begins at the foot and passes through the body to the hand. It is created with the mind intent. In the early stages of development and refinement there can be some movement of the bone structure but without losing the alignment and coordinated function.
The separation of bone and flesh is important for health because the pathways of ch'i are opened and activated more strongly when applying this principle.
The muscles structure gradually changes and the body looks increasingly like that of a child as the muscles appear to puff outwards with a rounded contour. The muscles are relaxed and fill out with ch'i.
Bristol 18.06.09
The bones are the support structure of the body and, the spaces between the bones, or joints, are drawn out away from each other. This is achieved with an expansion out in every direction using the mind intent. It is important not to use the muscles directly with some kind of physical effort but to open into the feeling of expansion. It is a mistake to allow the body to collapse into itself closing the spaces between the bones.
The bones are aligned from the feet and create a connection through the body so that you can feel a mechanical connection to the hand or wherever you wish to exert force.
The muscles are relaxed and loose as far as possible. The ch'i passes between the muscle layers and unifies the feeling of the body as a whole. With a coordinated and unified feeling in the body it is possible to generate various different forces. The simplest and easiest force to generate is like a wave ripple that begins at the foot and passes through the body to the hand. It is created with the mind intent. In the early stages of development and refinement there can be some movement of the bone structure but without losing the alignment and coordinated function.
The separation of bone and flesh is important for health because the pathways of ch'i are opened and activated more strongly when applying this principle.
The muscles structure gradually changes and the body looks increasingly like that of a child as the muscles appear to puff outwards with a rounded contour. The muscles are relaxed and fill out with ch'i.
Bristol 18.06.09
Sunday, 24 May 2009
Friday, 1 May 2009
Using muscles then releasing them
Whenever we move of course we use our muscles. However during t'ai chi we use muscles to make a particular movemement and then we should release the strength from those muscles before we begin the next movement. For example, if we take a step, after the stepping foot has landed we need to let go of the muscle strength and allow the leg to rest before shifting the weight. To begin with this means that you practice very slowly but the habit becomes natural before too long.
Dr. Chi liked to call t'ai chi 'resting in movement.'
Generally the body feel as if we have no strength. This feeling is produced when all of the muscles are as relaxed as possible. Using t'ai chi principles of movement the whole body moves as one piece so it feels as if we don't use any muscles but in fact we use all of the muscles in a coordinated way. When we do this we can't feel individual muscles working harder and it feels as if we don't use any.
Dr. Chi liked to call t'ai chi 'resting in movement.'
Generally the body feel as if we have no strength. This feeling is produced when all of the muscles are as relaxed as possible. Using t'ai chi principles of movement the whole body moves as one piece so it feels as if we don't use any muscles but in fact we use all of the muscles in a coordinated way. When we do this we can't feel individual muscles working harder and it feels as if we don't use any.
Saturday, 7 March 2009
'Forget Self' : the supreme principle
When we think to relax there is a sense that we observe the process of relaxation from some place within ourselves. From this place of observation there seems to be a controller of the relaxation. The relaxation seems to take place somewhere else. It is as if there are two aspects to the action. Yet the 'controller' is not involved in the relaxation. In this way our relaxation could be limited because it is easy for the 'controller' or 'self' to be a source of holding and tension.
When Dr. Chi advised me to 'forget self' it had many applications and implications for practice and daily life. If we can forget self the experience of relaxation, for example, is total. There are no parts of our being that are left out. We are 'taken over' by the feeling of relaxation - it is all embracing.
If we forget self we can become one with our experience or with others. To complete the quote from Dr. Chi : 'forget self, become one with the tao.'
Bristol 7.03.09
When Dr. Chi advised me to 'forget self' it had many applications and implications for practice and daily life. If we can forget self the experience of relaxation, for example, is total. There are no parts of our being that are left out. We are 'taken over' by the feeling of relaxation - it is all embracing.
If we forget self we can become one with our experience or with others. To complete the quote from Dr. Chi : 'forget self, become one with the tao.'
Bristol 7.03.09
Squatting Single Whip
If you try to perform squatting single whip externally using ordinary strength you will require great effort and determination. If you use internal movement of force you will achieve the same results with less effort.
The posture begins with a sink towards the front foot whilst extending through the left hand. As mentioned before on this blog 'sinking' must be a total experience. By this I mean that we should not think to sink in one area of the body. Relaxing and melting the substantial in the upper body occurs throughout the whole of the upper body. Even at this early stage the legs also loosen and relax. At this stage it is possible to feel the substantial internal feeling moving downwards. To achieve a low stance it is important to follow this substantial movement. Not only this but we relax and follow the substantial. This way of sinking naturally brings the balance through the legs correctly and through the feet. The body is very stable and allows greater relaxation and deeper stance.
It is important to follow the force. In the lower position the force is directed forward and comes through the left arm to the fingers.
Many students are wary of squatting single whip and yet it is an opportunity to use internal force to open the legs and hip joints.
Bristol 7.03.09
The posture begins with a sink towards the front foot whilst extending through the left hand. As mentioned before on this blog 'sinking' must be a total experience. By this I mean that we should not think to sink in one area of the body. Relaxing and melting the substantial in the upper body occurs throughout the whole of the upper body. Even at this early stage the legs also loosen and relax. At this stage it is possible to feel the substantial internal feeling moving downwards. To achieve a low stance it is important to follow this substantial movement. Not only this but we relax and follow the substantial. This way of sinking naturally brings the balance through the legs correctly and through the feet. The body is very stable and allows greater relaxation and deeper stance.
It is important to follow the force. In the lower position the force is directed forward and comes through the left arm to the fingers.
Many students are wary of squatting single whip and yet it is an opportunity to use internal force to open the legs and hip joints.
Bristol 7.03.09
Thursday, 5 March 2009
Conditioning and learning to 'let go.'
When I studied with Dr. Chi at one time he advised that I think of myself as a master. When we think of ourselves as a student we have the idea that what we want to achieve is beyond where we are. When we think of ourselves as a master we relax into the attitude of valuing the experience as it is and we can let go of negative feelings about our experience of practice. We can recognise the value of our practice in the moment and this attitude increases the power of our effort.
Generally we don't need to distance ourselves from that which we want to cultivate. If you want to develop your relaxed state it is better to imagine you are already relaxed and allow the feeling to take you over. If you think to 'try to' relax you already separate yourself from the experience as if it is a quality that you need to aquire. The reality is that you are relaxed to a degree and that if you embrace that fact it is easier to allow it to increase.
We condition ourselves with our own ideas, we unconsciously accept the cultural ways and habits. We have been conditioned by our responses to past actions, by parents, friends and the environment. When we practise t'ai chi it is an encounter with 'natural.' It is unconditioned in its purity and yet we bring our own conditioning to the experience. When we think to 'let go' we are encouraging ourselves to see afresh and allow the experience of the encounter to present itself without too much pre-conditioning.
When we think of 'basic practice' we can think of it as being fundamental. All so-called advanced practises are based upon the 'basics' which we encounter even in the first lesson. Really the very basic practices are the most profound because ever experience of practice is dependent upon them. Understanding this interdependence of all the principles of t'ai chi can inspire us to be happy to always practise 'the basics.'
Generally we don't need to distance ourselves from that which we want to cultivate. If you want to develop your relaxed state it is better to imagine you are already relaxed and allow the feeling to take you over. If you think to 'try to' relax you already separate yourself from the experience as if it is a quality that you need to aquire. The reality is that you are relaxed to a degree and that if you embrace that fact it is easier to allow it to increase.
We condition ourselves with our own ideas, we unconsciously accept the cultural ways and habits. We have been conditioned by our responses to past actions, by parents, friends and the environment. When we practise t'ai chi it is an encounter with 'natural.' It is unconditioned in its purity and yet we bring our own conditioning to the experience. When we think to 'let go' we are encouraging ourselves to see afresh and allow the experience of the encounter to present itself without too much pre-conditioning.
When we think of 'basic practice' we can think of it as being fundamental. All so-called advanced practises are based upon the 'basics' which we encounter even in the first lesson. Really the very basic practices are the most profound because ever experience of practice is dependent upon them. Understanding this interdependence of all the principles of t'ai chi can inspire us to be happy to always practise 'the basics.'
Wednesday, 25 February 2009
Thursday, 12 February 2009
Thursday, 5 February 2009
The Levels of T'ai Chi
According to Dr. Chi Chiang-Tao, the first level of t'ai chi is achieved when there is never force applied against force. This is in relation to another person's force or within our own body.
The second level is 'correct technique.' This, for the most part, refers to t'ai chi principles of movement. If we can manifest the ch'i and achieve deep relaxation then really we cannot move without correct technique.
The third level refers to 'energy states,' or t'ai chi forces. Following on from this are 'ch'i states.' and 'mind states,' and 'natural way.'
The practical experience of learning t'ai chi will give glimpses of many, if not, all of these states. However, development and mastery of a particular level is dependent upon achieving some stability in the previous levels. For example, in the sword form, the body must move as a coordinated whole for the internal movement of force to be transmitted to the sword. If the body is disconnected in its external movement this will break the internal flow of force. The mind cannot lead the force if there is any break. Through careful practise we can develop a habit to not break anywhere in the movement, the feeling of the whole body, the ch'i and the mind, then it is possible to lead the force with the Yi. If we have the correct idea then everytime we practise we will be closer to 'correct habit.'
Bristol 5.2.09
The second level is 'correct technique.' This, for the most part, refers to t'ai chi principles of movement. If we can manifest the ch'i and achieve deep relaxation then really we cannot move without correct technique.
The third level refers to 'energy states,' or t'ai chi forces. Following on from this are 'ch'i states.' and 'mind states,' and 'natural way.'
The practical experience of learning t'ai chi will give glimpses of many, if not, all of these states. However, development and mastery of a particular level is dependent upon achieving some stability in the previous levels. For example, in the sword form, the body must move as a coordinated whole for the internal movement of force to be transmitted to the sword. If the body is disconnected in its external movement this will break the internal flow of force. The mind cannot lead the force if there is any break. Through careful practise we can develop a habit to not break anywhere in the movement, the feeling of the whole body, the ch'i and the mind, then it is possible to lead the force with the Yi. If we have the correct idea then everytime we practise we will be closer to 'correct habit.'
Bristol 5.2.09
Monday, 2 February 2009
Thursday, 22 January 2009
Sinking
Sinking is the internal, downward movement of ch'i. It occurs as a result of relaxation and allowing a change in the substantial solidity of the body - the body softens and melts. It has a direct effect on the increase of substantial, solid accumulation, or storage, of force.
When a substance melts it transforms its state from a solid unmoving state to a fluid movement influenced by gravity.
The key ideas are : Relaxation, Transformation, Melting.
Bristol 22.1.09
When a substance melts it transforms its state from a solid unmoving state to a fluid movement influenced by gravity.
The key ideas are : Relaxation, Transformation, Melting.
Bristol 22.1.09
T'ai Chi force is directly related to the Substantial.
What is the substantial?
When relaxation is sufficient and the body functions as a unified whole, when the ch'i is able to flow throughout the body, then it is possible to practise internally and move the substantial with martial application.
It is necessary to have a good habit to move according to t'ai chi principles in order to be able to pay enough attention to the internal experience. When the body is a unified whole and is able to move from the feet there is a quiet unified sensation. When the body movement lacks harmony the internal sensation is like noise. To bring complete quiet to the internal sensation requires a great care.
The substantial becomes apparent after accumulating as a result of sinking. There is an increase in the sensation of heaviness moving down towards the ground or to the feet. From the foot the solid heavy sensation can be directed to the appropriate place according to the application. When we practise we keep awareness of the solid feeling of force. It is moved using the mind intention.
Bristol 22.2.09
When relaxation is sufficient and the body functions as a unified whole, when the ch'i is able to flow throughout the body, then it is possible to practise internally and move the substantial with martial application.
It is necessary to have a good habit to move according to t'ai chi principles in order to be able to pay enough attention to the internal experience. When the body is a unified whole and is able to move from the feet there is a quiet unified sensation. When the body movement lacks harmony the internal sensation is like noise. To bring complete quiet to the internal sensation requires a great care.
The substantial becomes apparent after accumulating as a result of sinking. There is an increase in the sensation of heaviness moving down towards the ground or to the feet. From the foot the solid heavy sensation can be directed to the appropriate place according to the application. When we practise we keep awareness of the solid feeling of force. It is moved using the mind intention.
Bristol 22.2.09
Contemplating the seven features of T'ai Chi
Dr. Chi Chiang-Tao recommended that we contemplate yin, yang, full, empty, open, close and central equilibrium.
You can say that yin, yang, full, empty, open and close are all aspects of the same principle of dynamic opposites. They have no meaning in isolation and are defined in relation to each other. One leg may be full in relation to the other. Central equilibrium is the central axis around which the other six qualities manifest.
How do we contemplate these opposites? In some traditions of chi kung it is important to separate yin and yang and it is true of t'ai chi. This means that they approach their extremes in practice. When one side of the body becomes full the other side is empty and we cultivate this difference so that the full becomes more full and the empty becomes more empty. At the beginning this separation is slow to manifest. It requires a very good level of relaxation and the patience to wait until the process of becoming full has reached a natural conclusion. Although this is a slow process there should not be any stagnation or stopping.
When taking a step it is a common mistake to try to move the leg before it is completely empty. If you do this you will need muscles to move the leg on its own, separately and not be able to move with the body as one piece. This fault creates clumsiness and prevents speed in martial application.
Bristol 22.1.09
You can say that yin, yang, full, empty, open and close are all aspects of the same principle of dynamic opposites. They have no meaning in isolation and are defined in relation to each other. One leg may be full in relation to the other. Central equilibrium is the central axis around which the other six qualities manifest.
How do we contemplate these opposites? In some traditions of chi kung it is important to separate yin and yang and it is true of t'ai chi. This means that they approach their extremes in practice. When one side of the body becomes full the other side is empty and we cultivate this difference so that the full becomes more full and the empty becomes more empty. At the beginning this separation is slow to manifest. It requires a very good level of relaxation and the patience to wait until the process of becoming full has reached a natural conclusion. Although this is a slow process there should not be any stagnation or stopping.
When taking a step it is a common mistake to try to move the leg before it is completely empty. If you do this you will need muscles to move the leg on its own, separately and not be able to move with the body as one piece. This fault creates clumsiness and prevents speed in martial application.
Bristol 22.1.09
Wednesday, 21 January 2009
Saturday, 17 January 2009
Thursday, 15 January 2009
From 'lifting hands going into shoulder stroke.'
When the arms come down from lifting hands position they do not move independently.
Our habit is often to experience the arms as something separate from the body. When they move this feeling of separation can be increased. This is a mistake.
We should adjust the feeling sensation in the body and arms so that, on a feeling level, they have an unbroken sensation. The body and the arms do not feel as distinctly different. This adjustment can be achieved in part by making the arms feel a little bit more solid or substantial and the body lighter or less substantial - so they feel roughly the same.
When you wish the arms to come down to begin the pull before shoulder stroke, sink the substantial feeling in the body towards the feet. As you begin this allow that force to transmit to the arms and hands. There is a slight delay. First the substantial feeling sinks and then slightly later the arms move.
The arms function as an expression of the downward sink that you have created in the body. If the arms feel different from the body you will not be able to transmit the force through the hands to pull down.
Bristol 15.1.09
Our habit is often to experience the arms as something separate from the body. When they move this feeling of separation can be increased. This is a mistake.
We should adjust the feeling sensation in the body and arms so that, on a feeling level, they have an unbroken sensation. The body and the arms do not feel as distinctly different. This adjustment can be achieved in part by making the arms feel a little bit more solid or substantial and the body lighter or less substantial - so they feel roughly the same.
When you wish the arms to come down to begin the pull before shoulder stroke, sink the substantial feeling in the body towards the feet. As you begin this allow that force to transmit to the arms and hands. There is a slight delay. First the substantial feeling sinks and then slightly later the arms move.
The arms function as an expression of the downward sink that you have created in the body. If the arms feel different from the body you will not be able to transmit the force through the hands to pull down.
Bristol 15.1.09
Wednesday, 7 January 2009
How to gain insight into 'Natural.'
When we learn t'ai chi postures for the first time we need to think and get the body to move in the correct way according to the instructions from the teacher. Or, we may look and copy what we see. Later, when we have learned postures and know some of the principles of movement and can 'get' the ch'i and create forces in the postures we cannot think how to improve any more.
How do we develop our understanding? We pay attention to what we do but at the same time open ourselves to what we feel how the ch'i is moving when we practice. If we know that a spiral force passes through the arm when we lower the elbow in push we can bring awareness to that potential. If we feel something we can let go, relax more, and allow the sensation of force to manifest more clearly. Subtle sensations of force become more powerful when we become more aware of them and adjust our practice to stay connected to them. This does not require much thinking but relies on subtle sensitivity and carefully controlled practice.
Bristol 7.1.09
How do we develop our understanding? We pay attention to what we do but at the same time open ourselves to what we feel how the ch'i is moving when we practice. If we know that a spiral force passes through the arm when we lower the elbow in push we can bring awareness to that potential. If we feel something we can let go, relax more, and allow the sensation of force to manifest more clearly. Subtle sensations of force become more powerful when we become more aware of them and adjust our practice to stay connected to them. This does not require much thinking but relies on subtle sensitivity and carefully controlled practice.
Bristol 7.1.09
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