Aswell as preparation for the Long Form classes starting back in the new year 2014, this reproduction of Yang Cheng Fu’s famous 10 essential points of Tai Chi/Taijiquan is a vital check list for all practitioners.

The school will be concentrating on one point in turn each week where we will effectively have a Yang Cheng Fu term so we can understand each point and how to develop it in our overall practice. Please note this will not replace our actual syllabus of Tai Chi merely that we can examine the essential point in the form of: a partner exercise, a standing posture, posture correction, stand alone exercise etc. It will be overlayed onto what we are already learning as a working experience of understanding the Tai Chi classics better.

Please see the reproduced translation below from Yang Cheng Fu’s chief disciple Chen Wei Ming:

YCF Ten Essentials Points of Taijiquan

This wonderfully clear footage is a welcome reminder if we get stuck throughout the summer holidays of our short form from Dr Chi himslef:

http://www.youtube.com/watch?v=7AbuLI7Hgxg

Here (click on link below) you might be familiar with the first half of the footage showing Professor Cheng doing the short form. The 2nd half shows him doing Push hands with some of his American students with some nice detail:

http://www.youtube.com/watch?v=fSYPOhSgiis

Practising Tai Chi and its principles is like any other skill or discipline. Practice, regular and committed, is said to yield benefits and advanced understanding.  It is also meant to provide a clearer comprehension of what it is we are actually doing, to separate the wasteful from the useful elements of our experience.

However there are several kinds of practice, and we need to be mindful to discern one from the other so we do not waste our time and develop bad habits or worse create bad health.

1) Incorrect Practice: this is characterised by not abiding by Tai Chi principles (internal and external) and thus attracting bad health and possible injury. Our bodies have its limits physically speaking in its range and boundaries i.e. how far a joint will open, how much exertion we put our heart and circulatory system, or even practising if very ill when the body just needs rest.

These kinds of practise are likely to do nothing more but injure and harm our health.

Antidote: Pay careful attention to instructions, and when practising alone consider the effects of your practice. When it’s done does it cause pain and discomfort? Does it cause hyperventilation or make your heartbeat rapidly? Does it make you get out of breath and do you feel weaker for doing it? One must recognise the difference between the body being exercised and exercise that weakens the body.

2) Infrequent practice: even if we practice correctly if we leave large uneven gaps between our practice we cannot expect to gain good consistent results. Imagine when you get absorbed in something like a project or a task around the house and you knuckle down to it not because you want to get it out of the way, but because you genuinely want to correct something and solve a problem. This motivates us to further our discoveries and seek out more good experience. When we have gaps we can start to get tired and notice old habits slipping back in. Our clarity of mind can start to dull and our sensitivity can lose its subtlety.

Antidote: be realistic if you have a hectic life with genuine commitments, put aside even 5 minutes a day and dedicate yourself to heartfelt practice. Even be spontaneous about where you do your practice. Although in the beginning it’s good to practice somewhere consistent, when you start to gain good experience you can practice anywhere. Fitting in a small portion of practice somewhere should feel like your body needs it and desires it. This kind of motivation will find a way to make your practice more frequent. Then the effects of frequent practice mean you speed up in your development.

3) Too little practice: even if our practice is regular the amount of time we spend doing Tai Chi has a contributory effect on us and our health. If we have busy lives then we may not be able to spend too much time when we practice, but the fact we do is encouraging. Prof Cheng Man-ching (Dr Chi Chiang-tao’s main teacher) said that even 10-15 minutes of diligent practice a day will have great effects on your health. However if we require more than good health and wish to discover the deeper meaning of Tai Chi or if we want to be able to teach it one day even, we need to commit more time to our own personal practice.

Antidote: If we wanted to read a book fast and get the gist of the main story we could do it quickly (even read a summarised version on Wikipedia!). If we wanted to penetrate the story and characters and truly understand all aspects and subtleties of the story we take our time. We give more time to the book, and then the story has a broader impact on us. We could even say we become an expert on the story, or even mastered it. This is the same with our Tai Chi practice. We don’t however have to keep expanding our practice time as we will eventually run out of hours in the day. We can reach a natural degree of healthy committed practice where we also advance in a consistent manner too.

So with our Tai Chi we can simply improve it by being mindful about the quality, the regularity and actual amount of practice we do. Our aims and goals may vary and while some want to become masters others just want good health and feel good in their own bodies. Both targets are good, but in order to achieve them we must be careful with the tool we use as it helps characterise what we produce in the end. Our practice is the tool our product is our happiness.

Phil Vickery (2012)

Don’t worry about what offends you; don’t take a liking to what pleases you; don’t count on a prolonged state of ease; don’t shrink in fear at the first difficulty”

These are the words of the Chinese scholar Hong Ying-ming who lived around the time of 1600. He retired from office and became a Taoist taking the name Huanchu Daoren which translates as ” A Wayfarer back to beginnings”. This small meditation came from a collection of similar sayings from his peice of work known as” Vegetable Root talks”. They were an effort to convey small meditations on revealing the secrets of serenity and wisdom in an ever-changing world.  He was a scholar and his works embraced all 3 historic spiritual traditions of China: Taoism, Confucianism and Chan Buddhism.

He speaks clearly of not being in denial of negative things in life and not falling too readily into the arms of the positive. One may reflect that the style of teaching contains aspects of all 3 traditions in that the Confucian element is seen in the clear directives, that is the prescriptive “don’ts” giving us clear-cut guidelines, something particular to Confucian teaching. the Taoist aspect is clear in that it shows the duality of opposites, from offensive to pleasing from ease to difficulty. The Buddhist aspect is probably the least obvious element in that it is the fruits of the practice. He doesn’t say what they are or when we may attain them but if we eradicate the extremes from one polar opposite to the other we can possibly be left with void, emptiness. Emptiness is not a zero value in Buddhism but more like a state without form, a formless condition free of hinderance and delusion.

The teachings give us the what we have to do’s with the boundaries of life, and the fruits are found in the middle of the extremes, the weightless and formless state. This is also known as: the middle way.

(Phil Vickery 2012)

1. Attention
2. Preperation
3.Beginnning
4. Ward-off Left
5. Ward-off Right
6. Rollback
7. Press
8. Push
9. Single Whip
10. Lifting Hands
11. Shoulder Stroke
12. White Crane Spreads Wings
13. Brush Knee Push
14. Apparent Step-up
15. play Guitar
16. Brush Knee Push
17. Step Forward, Deflect down, Intercept and Punch
18. Withdraw and Push
19. Crossing Hands
20. Embrace Tiger and Return to Mountain
21. Rollback
22. Press
23. Push
24. Diagonal Single Whip
25. Punch under Elbow
26. Step Back and Repulse Monkey (Right hand side)
27. Step Back and Repulse Monkey (Left hand side)
28. Step Back and Repulse Monkey (Right hand side)
29. Diagonal Flying
30. Wave hands in the Clouds (Left large step)
31. Wave hands in the Clouds (Right short step)
32. Wave hands in the Clouds (Left large step)
33. Wave hands in the Clouds (Right short step)
34. Wave hands in the Clouds (Left large step)
35. Single Whip
36. Squatting Single Whip
37. Golden Rooster stands on one Leg (Left)
38. Golden Rooster stands on one Leg (Right)
39. Pull Down, Cross Hands and Kick with Right Foot
40. Pull Down, Cross Hands and Kick with Left Foot
41. Turn, Deflect and Brush Knee Push
42. Apparent Step-up
43. Needles at Sea Bottom
44. Iron Fan Penetrates the Back
45. Turn Body, Chop and Push (with Left Hand)
46. Rollback with Fist
47. Step Chop, Deflect down, Intercept and Punch
48. Withdraw and Crossing Hands
49. Kick with Heel
50. Turn and Deflect to the Left
51. Brush Right Knee and Punh
52. Brush Left Knee and Punch Down
53. Ward Off Right
54. Rollback
55. Press
56. Push
57. Single Whip
58. Fair Lady Weaves the Shuttle
59. Fair Lady Weaves the Shuttle
60. Fair Lady Weaves the Shuttle
61. Fair Lady Weaves the Shuttle
62. Pull and Push Shoulder
63. Ward Off Left
64. Ward Off Right
65. Rollback
66. Press
67. Push
68. Single Whip
69. Squatting Single Whip
70. Step Forward to the Seven Stars
71. Step Back and Ride the Tiger
72. Turn Body and Leg Sweeps the Lotus
73. Bend Bow to Shoot Tiger
74. Step Forward, Defelct Down, Intercept and Punch
75. Crossings Hands
76.Attention

This is a fantastic demonstration of body cordination, movement and diligence.

Introduction:

The 3 gates refer to 3 core areas on the spine of significance in Tai Chi and internal arts. In simple terms they refer to: 1) lower gate of the lower back around the area of the lumbar vertebrae, 2) the middle gate in-between the shoulders blades and 3) the upper gate of the base of the skull (the occiput).

Opening all three and maintaining that openness can bring about all kinds of benefits and help us improve our Tai Chi. In Tai Chi they cover the spectrum from the physical to the energetic in their functions and the benefits they can bring us.

There are other gates too which are considered of high importance in Tai Chi namely the feet as Cheng Man-ching once stated ” Yong Quan (specific point behind the balls of the feet) must have roots (openness), otherwise the Yao (waist and hips area) will no have confidence”. Tai Chi is about opening the whole of the body so we can move in a whole unified manner with the minimum of effort. The feet and the 3 gates are major areas of work, and like unblocking a dam sometimes the force of it can open up and clear away other blockages without any extra effort. Gates in Chinese martial arts are simply areas of alignment in the body which through incorrect posture and body habit can close and be the root of skeletal and bodily bad health.

Standing postures (Zhan Zhuang):

Standing postures are a pure qigong and can be found in most if not all styles of Tai Chi and internal martial arts. The purpose of standing postures is:
1) to practice correct alignment, so as to-
2) develop body as one unit, to enable us to-
3) increase internal force.

It is a basic but profound meditation too that can heighten and development our sensitivity skills by “listening” to what’s going on inside our bodies and developing better body awareness. When you have good alignment qi can naturally flow around the body unobstructed. It is this natural free movement of qi in the body which can develop advanced Tai Chi functions. Qi is considered to naturally know its own way around the body because Taoist thought is that anything that is alive contains qi and that qi in itself is a natural element in life. So by opening up the body through Standing Postures we observe the natural movement of qi.

Qi is considered to have a circular path in the body and one particular natural phenomenon is that it can spiral around and through a body that is open with good alignment. This is considered a natural phenomenon and in recognising it is good evidence that 1) the body and its major gates are open and 2) our sensitivity is increasing to feeling qi and 3) our qi is developing and becoming stronger.

Meditation:

Basic meditation for even up to 10 minutes daily can provide the following:

1) Training of attention and lengthening its span.
2) Increases control over thought processes.
3) Increases the ability to handle emotions.
4) Aids physical relaxation.

In simple terms we can see meditation as a tool to clearing the mind of obstructive thought and patterns to make way for clarity of consciousness and a relaxed mind. It is not particular to any single religion or system of development, yet it is present in most traditions, and its basic methods are similar.

Meditation is not about “spacing out”, day-dreaming, sleepy trance-like states or a quest in search of bliss. It is also not about sitting in certain postures or certain places of holiness or sacred buildings. It is a state of mind which we can practice anywhere, although the best results usually come from when we have quiet surroundings.

Meditation is about transforming the mind.

As an aid to our Tai Chi concentrative Meditation can help develop and advance our ability.

Basic Meditation:
Although in certain traditions seated postures like half or full Lotus (where the legs fold/cross and the ankles rest on the inner thigh of the leg), seated meditation on a chair is just as valuable. A seated posture can help by-pass pains and numbness in the legs which will only seek to distract the mind and reduce relaxation.

Once sat (preferably forward in the chair so the back is unsupported and upright), allow the front and back of the body to relax but to keep the spine upright (to keep the lower gate open) but not tense. The arms relax and hang down (to keep the middle gate open) and gather into the lap palms upwards back of the right hand on top of the left palm.
The head is just like in Tai Chi slightly suspended (to keep the upper gate open) with the jaw relaxed but the mouth gently closed with the tongue behind the front teeth touching the palate of the mouth.
The eyes are kept half open looking downwards along the angle of the nose so as to rest on the ground several feet in front of you.

Once in the basic posture (which allows the body to stay open and the 3 gates to remain relaxed) just take a minute or 2 to just become aware of the body and its sensations. Then take your attention to your breath and try to witness its natural action of in and out. Concentrating too much on the breath can alter it and make it unnatural; too little concentration and you could become sleepy or distracted. Just imagine you are a bystander watching an incident from a safe distance with curiosity, but without intent to unbalance the situation. Don’t make the breath go in and out in any fashion just calmly abide by the breath and allow your mind to watch it without allowing your self to drift off into other thoughts.
Naturally the mind will try to do just that but each time you recognise that has happened accept it and peacefully bring your mind back to the breath.
With regular practice you will be able to keep your mind unbroken and unwavering yet relaxed and spaciously calm on the in and out breath for extended periods of time.
Counting the amount of in and out breaths can be an aid too. If the mind breaks then go back to breath number 1 again. And don’t worry if your mind breaks so much that initially you don’t get any further than 1! A good measure is if you can reach 10 in and out breaths without the mind breaking. This is a good benchmark to extending your practice.

When finishing meditation mentally try to remain calm and gently arouse your mind to come back into the rest of your body. Maybe perform some gentle stretching exercises as you arise.

3 Dan Tian:

The 3 Dan Tian from Taoist philosophy and internal martial arts are 3 areas in the body which align with the 3 gates but are considered to be in the core of the body and have an energetic function. We do alignment work with the body physically to address the 3 gates but we can also do work internally with the 3 Dan Tian too. Their approximate locations are:

Upper Dan Tian – in the centre of the brain in line and going back from the centre of the eyebrows. It is called Hsuan Kuan (Mysterious Pass) and is also referred to as the Third Eye in other energy systems. It relates energetically to pure and refined perception and to higher mental states of consciousness.

Middle Dan Tian – it is called Chiang Kung (Bright Palace) and located between found in the middle of the chest plate in a slight depression and the bottom of the chest plate onto the Solar plexus. This relates to our outward intentions and projection of intent. When you think of the phrase “My heart went out him/her” it denotes the heart energy as travelling out to connect and meet with something being propelled outward. This connecting function is what is developed in Push Hands to “reach out” with one’s sensitivity to appreciate your partner’s changes in position and intent.

Lower Dan Tian – called Qi Hai (Sea/Ocean of Qi) this is located approximately beneath the navel area on and in the Lower Abdomen and is considered the seat of the driving force and power within the body.

Just like with breath meditation we can lightly draw our attention on to the 3 Dan Tian to witness them. One however should NOT drive all one’s attention to these areas however. In our Tai Chi merely noticing can be enough, and in Tai Chi the emphasis is for our developed concentration not to attach to one area but to be holistic and be mindful of the whole body at all times.

(Phil Vickery 2011)

Sink the chi downwards, raise the spirit upwards.  The chi follows the movements of the muscles and sinks downwards whilst the spirit follows the skeletal system and rise upwards.