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Sword Form

We practice the sword form because it helps us to understand footwork and real time movement, large circles and the relation of mind to direction and intent.  The sword extends the "straight within the curved" in a fashion that makes error easy to notice and correctness easy to feel.  We also practice this form because its movements, when practiced with principle and natural ease, are very beautiful.


The Sword Dance of a Pupil of Madam Gongsung

There lived years ago a beautiful woman called  Madam Gongsung
Who, dancing with her sword, drew from all
Four quarters an audience,
Like mountains lost among themselves

Heaven and Earth breathed her rhythms,
Her flashing swoop was like the nine suns
Whirling from the sky, transfixed
On the Great Archer’s arrows.

Her soaring  flight was like angels driven
before the wings of dragons.
Her dance began like the rolling thunders
  Gathering up in dreadful rage.
Her dance ended like the shining calm of a
Mighty river or ocean regaining its shiny reflection.

        Tu Fu, Tang Dynasty







“The feminine energy can be devastating, but she is so ‘subtle’ that many women do not perceive it and insist on fighting like men.”

                                                                 Hu Shu Ming, swordswoman
                                                                                     

Sinking the Chi (to the Tan Tien)

The three means to cultivate ch'i, the energy of vitality that we most focus on are sinking the ch'i to the tan t'ien, harmonizing the heart and spine meridians and threading the spirit of vitality to the head-top. First and foremost among these practices is sinking the chi to the tan t'ien. Having stated that I would post every weekend, I am now uncertain as to what manner of advice I can give on this topic.  Clear words are not easlily come by.

When I first began Taiji my abdominal area was as hard as a rock.  Relaxation was impossible even when lying down.  Little by little my belly has softened enough to sink the ch'i a bit.  As my ch'i has sunk my balance and stability have improved markedly.  It is still difficult for me to string even so few as several postures together with my ch'i stabilized in the tan t'ien.  Year by year, however, I get improvement. Success in this practice has benefited from learning not to use any force, to remain patient and calm, and to realize that the use of ideas, thought or opinions is not the use of mind that facilitates sinking the ch'i.

Before I write more on this topic I would like to hear from you.  What does it mean to you to sink the ch'i?  What is your experience? What means have facilitated success? What were the results?  What of this can be put into words that we might help one another with our practice?

Here are some notes on the topic:

 "Tan t'ien is a Taoist technical term which literally means the "field" planting the tan (an elixir or gland-like secretion conferring upon the owner super-normal powers).  In the practice of Tai Chi Chuan we are asked to keep the mind and the ch'i in each other's company in the tan t'ien.  Cheng Man-ching writes that "when the ch'i sinks to the tan t'ien all the internal organs above the bulk of the intestines will reap the benefits of freer movement - expansion, contraction or vibration - which will mean countless benefits in terms of health.  The more often one does this exercise, the greater will be the benefits.  Be constantly alert to utilize any spare moments for keeping the mind and the ch'i in each others company, which can be done when one walks, sits, or reclines, during travel by vehicle or on foot..."

Teacher Lo says that the tan t'ien is a point.

Recommended Reading:  CMC Thirteen Treatises # 3 and #11 (see prologue)
Wu Yu-hsiang; Insights into the Thirteen postures.

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Form Details; Embrace Tiger Return to Mountain

Apparent Closing
   Left hand inside right.  Both wrists above forearms.  Relax and open arms like a basket.

   Turn waist, move arms. Right palm down.  Left palm up.
   
    Simultaneously: Turn waist, move right leg (pick up foot as a unit, do not turn on toe), swing out left arm.

    Place right heel (45 degrees, shoulder width)

    Fold left arm.  Left forearm/fingers point towards target.

    Shift and turn.  Save enough turn (weigh and measure) to brush knee AND circle right arm and hand,        palm up, parallel to the right thigh.  At the same time strike out with left arm as in brush knee.

   Make certain that the movement is to the corner (feet are not in line with the cardinal direction.

   

 

Good Taiji Web Sites (If you know of others please let me know)

Great Salt lake Tai Chi (James Shook's site)
Wuwei Tai Chi Club
Peter Lim's Taijiquan Resource page
Brennan Translations
Best Tai Chin Videos (facebook)
The Willow Tree Post

Youtube videos

Cheng Man-ching
Wang Pei sheng
Wang Shu jin
Huang Sheng shyan
Ma Yue liang
Anthony Ho
Henry Wang

Methods of Training A Unified Body

When the body is relaxed into natural alignment the workings of chi become apparent.  Mind directs the chi. Chi moves the body.  This process can take many years and few practitioners reach high levels.  To free the body to the flow of chi (energy of vitality) is the purpose of Taiji Quan.  All difficulties can be related to incomplete relaxation or alertness.

The virtues of Taiji Quan and the methods to cultivate those virtues are not synonymous.  The methods are not the virtues but means to virtue.  Form itself could be considered a method. Principles are virtues or the manifestation of the virtues.  The following are methods we have used to cultivate unified, relaxed alignment.

1.  CONNECT THROUGH RELATION
Allow the hip joints to "talk" to the opposite shoulder  (ball and socket) joints.  The hip joint moves the      opposite shoulder joint.  Hip moves ten degrees then the opposite shoulder moves the same.

Hip joint and adjacent (same side) shoulder joint fall in a vertical line.

Connect opposite knee and elbow joints.  The elbow follows the knee.

Connect opposite ankle and wrist joints.  The wrist follows the ankle.

"Rooted in the feet. Sprouted (released) in the legs. Directed by the waist.  Manifest through the fingers."
                                                                                                                  Chan San-feng

Creatively look for other relations such as head-top/hip points, elbows/tailbone, etc.

2.  KEEP THE KWA VERTICAL
The function (not the position) of the kwa is vertical like the inner edge of a door.  The movement of the kwa connects in relation to the center-line axis.

3. HANGING THE SPINE
The vertebrae hang from above the head-top.  The entire spinal column is suspended loosely like a thread. Hip joints hang from the pelvis.  This can happen when the legs no longer push upward against the hip joints but soften, relax and open to the weight of the upper body.

4. CONNECT ENERGETIC RELATIONSHIPS.
Tension can be considered stuck or stagnant energy.  Energy that is stuck (resisted) wants to move.  When a place of tension is noted, consider where the stuck energy wants to move.  As the tension is released, slowly and consciously, be aware of what and how it connects.  What is the feeling?  This is chi moving.  It is a common mistake to try to release tension suddenly and without mindfulness.  Let it move smoothly. Endeavor to make corrections (otherwise known as changes) by allowing chi to flow where it is naturally disposed to move.  The body follows the energy.  The energy follows the Mind.  Mind follows Spirit.