If our elbow joint is attacked and we feel force from an opponent we must relax so that the force does not meet with resistance. During the act of relaxing the opponent's force moves to try to maintain the force. When the movement occurs you must introduce a rotation of the arm to move the elbow joint away from the force.
It is important to note that when you relax the arm you actually relax the whole of the body and especially the upper body. It is not sufficient to just relax the arm muscles. If you do this you will not be able to release your opponent's force.
It is also necessary to match your opponent's speed.
Finally if an opponent is able to apply a force towards your joint it is a little too late and so improving your sensitivity, whole body coordination and lightness will avoid such problems.
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.
Wednesday, 29 April 2009
Beginning the internal
When we have learnt the form then we have to rebuild the practice from the inside to create the external movement. T'ai chi is an internal martial art. This means that the mind intent leads the force and this, in turn, expresses through the physical body.
The first principle of internal practice is that we should coordinate the idea, the feeling (or ch'i) and the action.
The first position is adjusted to be open with the joints drawn out. Then contemplate wu chi or practice the sleeping/waking meditation.
Close your eyes, withdraw the senses and cultivate a sleepy feeling. As this intention becomes effective remember wakefulness. When wakefulness pushes away the sleepy feeling return to cultivating the sleepy feeling. In this way equalise the two qualities and try to remain in this balanced state. When you choose to begin the form cultivate the wakefulness.
The second posture opens the back. Remember it is both upper back and lower back. Do you know how to do this?
The next posture is used to bring the ch'i up the back and down the front. Remember that until the body has been purified through practice it is unwise to take the ch'i into the head. However, as preparation for this in the future, practise with the tongue touching the roof of the mouth behind the front teeth.
The first principle of internal practice is that we should coordinate the idea, the feeling (or ch'i) and the action.
The first position is adjusted to be open with the joints drawn out. Then contemplate wu chi or practice the sleeping/waking meditation.
Close your eyes, withdraw the senses and cultivate a sleepy feeling. As this intention becomes effective remember wakefulness. When wakefulness pushes away the sleepy feeling return to cultivating the sleepy feeling. In this way equalise the two qualities and try to remain in this balanced state. When you choose to begin the form cultivate the wakefulness.
The second posture opens the back. Remember it is both upper back and lower back. Do you know how to do this?
The next posture is used to bring the ch'i up the back and down the front. Remember that until the body has been purified through practice it is unwise to take the ch'i into the head. However, as preparation for this in the future, practise with the tongue touching the roof of the mouth behind the front teeth.
Continuity of Force
When we practise we create forces which move through the body. These forces function with martial application and also bring benefit for health.
To maintain the force from the beginning to the end of the form there are various pointers one should pay attention to.
The first point is to sink the substantial feeling of ch'i beneath the feet and into the ground. This is called developing a root. It is produced willfully to begin with and then as deep relaxation becomes natural so the root is maintained naturally.Then, the second point is that, at the early stages of practice, one must pay attention during the transitions in the postures to avoid the root floating upwards. The weight shift is felt under the ground and when an upward force is generated the two forces, downward and upward, need to be separated so that the root is not disturbed. It is necessary to sink whilst issuing a force.
There are other factors which cause a break in the force such as blinking and loss of concentration, etc.
Bristol 29.04.09
To maintain the force from the beginning to the end of the form there are various pointers one should pay attention to.
The first point is to sink the substantial feeling of ch'i beneath the feet and into the ground. This is called developing a root. It is produced willfully to begin with and then as deep relaxation becomes natural so the root is maintained naturally.Then, the second point is that, at the early stages of practice, one must pay attention during the transitions in the postures to avoid the root floating upwards. The weight shift is felt under the ground and when an upward force is generated the two forces, downward and upward, need to be separated so that the root is not disturbed. It is necessary to sink whilst issuing a force.
There are other factors which cause a break in the force such as blinking and loss of concentration, etc.
Bristol 29.04.09
Saturday, 4 April 2009
Active Steps
We practise changes of direction with active steps so that we develop the muscles to be able to do so as well as the habit to have a low centre of gravity and most important the mind that is coordinated and able to lead the body movement.
When we have developed the habit to be able to change from forward to back, back to forward, or to dodge to the side, without being awkward we no longer need to work on the technique. We always have the potential to move from the feet without disharmony and maintain the feeling that we can do so.
When we have developed the habit to be able to change from forward to back, back to forward, or to dodge to the side, without being awkward we no longer need to work on the technique. We always have the potential to move from the feet without disharmony and maintain the feeling that we can do so.
Friday, 3 April 2009
Anticipation and expectation
When we practice with a partner for martial application we should not anticipate their movement or intention. We remain open to them without expectation. We match their slightest movement exactly. If they shift their weight we adjust our weight accordingly and so on. After many years of sticking to their movement we can interpret their mind intent. Anticipation destroys our feeling connection with an opponent.
When we practise the form we complete the posture we are doing and create the appropriate forces. We do not think of the next posture until we reach the end of the posture we are performing. The intention moves at that moment.
When we practise an exercise like the solo version of wo bu there is the intention to change direction after every three steps. We are not following a partner and we do not need to complete postures and create forces, therefore we do not practice leaving the mind open without expectation. We are practising to develop our technique and so we check if the substantial feeling is sunk, the change of direction is crisp and clear, the rhythm is fluid, and so on.
In daily life we give up thoughts about the past and future. When we check up we cannot find anything that we can recognise as the past and the future has not happened. Of course we can have mental events which we believe to correspond to past events but we cannot say that our memories are actually the past. If we really take time to check carefully we cannot even find anything that we can identify as the present! In daily life experience unfolds.
When we practise the form we complete the posture we are doing and create the appropriate forces. We do not think of the next posture until we reach the end of the posture we are performing. The intention moves at that moment.
When we practise an exercise like the solo version of wo bu there is the intention to change direction after every three steps. We are not following a partner and we do not need to complete postures and create forces, therefore we do not practice leaving the mind open without expectation. We are practising to develop our technique and so we check if the substantial feeling is sunk, the change of direction is crisp and clear, the rhythm is fluid, and so on.
In daily life we give up thoughts about the past and future. When we check up we cannot find anything that we can recognise as the past and the future has not happened. Of course we can have mental events which we believe to correspond to past events but we cannot say that our memories are actually the past. If we really take time to check carefully we cannot even find anything that we can identify as the present! In daily life experience unfolds.
Wednesday, 1 April 2009
Points I like to remember in my own practice
The following points together with a commentary, were shared with students on the one-day course last Saturday :
- Practice patience. Have few expectations. Let go of anticipation.
- Open to the bare essence of experience.
- Experience afresh.
- Be willing to allow new preceptions to arise and new experiences to come to awareness.
- Reduce preconceptions - practice only the essential principles.
- Cultivate Shen : enliven awareness and open-hearted consciousness.
- Cultivate the Yi : pure decision without being forceful. Uncomplicated, with no desire for result beyond the creation of force.
- 'If you think there is a method, that is not it.' (Five word secret)
- Forget self.
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