Question : On the Natural way website the 3 Dan Tians are reffered to particularly with reference for physical alignment in the body, but apart from aiding awarenss in the hips and belly particularly for being sung, should we pay much attention to the middle and upper Dan Tian's whilst doing form and Push Hands? If so can you explain how they are utilised as such please?
The three tan tiens are centres which correspond to an activation or function of subtle ch'i and mind. In the Indian system they correspond to the heart chakra and the pineal/ pituitary chakra.
The function of the middle tan tien is to extend away from the body and also to receive a feeling connection on a ch'i and mind level. We can contemplate the phrase 'my friend was in pain and my heart went out to him.' It is responsible for the 'expanded heart' of increased consciousness. From a martial perspective it allows us to extend out be aware of our opponent, to be able to link in with them to be aware of the slightest movement of mind intent and body action.
The upper tan tien, especially the pineal, can function to allow us to have objective seeing. This means that we are not clouding our perception with emotional content or interference. Together with the pituitary it can also function to enable perception of more subtle objects such as the ch'i itself. This is only possible when the three tan tiens are in a balance.
To function in a balanced way the lower tan tien must enable us to root the body and mind. When a person naturally extends out and is able to link in with themselves and others the middle tantien can function. When there is clear and objective seeing then the upper tantien is active.
This answer is brief and incomplete but I hope it can provide a basic overview.
Questions can be posted as comments. Just click onto the 'comment' under any post. I read all comments and a comment does not have to relate to the post that it attached to.
Bristol 10.02.09
Tuesday, 10 February 2009
Step Forward to the Seven Stars
Coming out of Squatting Single Whip remember to stretch the little finger side of the left hand to create a curving upward force. After the hand has been pushed upward by the weight shift, the force is the directed across the front of the body by raising the elbow. At the beginning of this movment form the fist and strike towards your right side.
Bring the centre of gravity of the body forward relaxing the muscles of the right leg as your weight shift to the left. Sink through the foot and bring the leg and right arm forward making a fist, raising the elbow and striking towards the left.
The crossed arms are level with the throat.
Bristol 10.02.09
Bring the centre of gravity of the body forward relaxing the muscles of the right leg as your weight shift to the left. Sink through the foot and bring the leg and right arm forward making a fist, raising the elbow and striking towards the left.
The crossed arms are level with the throat.
Bristol 10.02.09
Sunday, 8 February 2009
Pushing Hands Class starts on Thursday
The new pushing hands class starts this week. I am not going to teach in the traditional way that gives emphasis to the martial aspect of the practice. Instead I want to use pushing hands to help understand the inner qualities and philosophy of t'ai chi.
The topics to be covered :
What can you expect to learn from doing pushing hands?
Contemplation of the philosophy of t'ai chi within pushing hands.
Co-ordination of the body to create a sense of stillness.
Developing sensitivity to the levels of being of another person : Body, Ch'i, Mind and Spirit.
Using t'ai chi principles of application.
Application of postures of t'ai chi to deepen your understanding of the t'ai chi short form.
In the future there will be a self-assessment scheme to help keep a record of your own development. It will be your choice if you want to take part in this.
Bristol 8.02.09
The topics to be covered :
What can you expect to learn from doing pushing hands?
Contemplation of the philosophy of t'ai chi within pushing hands.
Co-ordination of the body to create a sense of stillness.
Developing sensitivity to the levels of being of another person : Body, Ch'i, Mind and Spirit.
Using t'ai chi principles of application.
Application of postures of t'ai chi to deepen your understanding of the t'ai chi short form.
In the future there will be a self-assessment scheme to help keep a record of your own development. It will be your choice if you want to take part in this.
Bristol 8.02.09
Friday, 6 February 2009
Suggest Reading
For anyone who can't find the reading list it is here.
My own favourite varies from time to time. I like Louis Swaim's book, and The Dao of Taijiquan, Way to Rejuvenation.
At the moment I am following up interest in Candice O'Denver at her website. Her reflections inspire my own.
My own favourite varies from time to time. I like Louis Swaim's book, and The Dao of Taijiquan, Way to Rejuvenation.
At the moment I am following up interest in Candice O'Denver at her website. Her reflections inspire my own.
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
Letting go of the physical body
When we relax we let go of holding and allow the natural state to be there without interference. To let go of the physical body we can contemplate why it is so difficult at the beginning.
We think we are our physical body or at least we feel that we own our physical body. If we have a stomach ache we say "I have a stomach ache." or, "my stomach aches." We don't usually say "there is an ache in the stomach."
We identify with our body. The sense of who we are gets mixed up with the experience of body sensations. In order to relax we have to find a way to disentangle this mix up. So we can allow the body to feel like it does not belong to us, that we have little control over it, that it is unpredictable in the way that it moves. Well... this helps a little but we still have this habit to hold on to something.
When we have managed to 'get the ch'i' and have a sensation in the body that the ch'i is everywhere we can cultivate an identification with the ch'i. When we feel that we are fully connected to the ch'i we can let go of the physical body more easily.
To let go of the ch'i we can progress to the next level and let go into 'mind states.'
Bristol 2.2.09
We think we are our physical body or at least we feel that we own our physical body. If we have a stomach ache we say "I have a stomach ache." or, "my stomach aches." We don't usually say "there is an ache in the stomach."
We identify with our body. The sense of who we are gets mixed up with the experience of body sensations. In order to relax we have to find a way to disentangle this mix up. So we can allow the body to feel like it does not belong to us, that we have little control over it, that it is unpredictable in the way that it moves. Well... this helps a little but we still have this habit to hold on to something.
When we have managed to 'get the ch'i' and have a sensation in the body that the ch'i is everywhere we can cultivate an identification with the ch'i. When we feel that we are fully connected to the ch'i we can let go of the physical body more easily.
To let go of the ch'i we can progress to the next level and let go into 'mind states.'
Bristol 2.2.09
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