Link

I just wanted to post a link up here for an article I'd read a while back and rediscovered while cleaning up some old archives. It discusses relaxation, balance and harmony via the kua or hip crease/socket. It's really worth a read so I thought I'd post it up so everyone can benefit from it. Enjoy!

-Jon C

Link:
Distinguishing Hip/Waist

Circling Back

It's good to be back. I was recently reading an article on the use random circles in push hands. It inspired me to write some poems which I hope you will find helpful. Please enjoy.

-Circle and Flow-
Follow the opponent with circles.
Without set forms, flow like water.
Be ever smooth and coordinated.
Trap your enemy within your circles.
Lead him like a log down a river.

-The Point of Contact-
Where you meet the opponent's force
You must be like water meeting a boulder,
Flow around your opponent instantly.
Rolling your energy into a sphere
Let his attack fall away.

Like a ball floating on the water,
Any force glances off your surface
Always away from your core.
Your center is strong and powerful,
but insubtancial when probed.

Thus the master is like a cloud,
Falling away at the merest touch.
To grasp him is to lose him.
To strike him is to fall.
Yet his strikes are lighting and thunder.

-Six Rivers Flow Into The Mighty Ocean's Waves-
To achieve great skill
You must never lose your keystone
And maintain flowing harmony.
Your body must move as one unit,
Full of curves, spirals and coils
To store power and spring forward.

The six harmonies must never be forgotten
Even while you listen to your opponent
Know yourself, and mind your structure
Don't be misled by your opponent.
Let his power rise and ebb
Then crash upon him like a wave!

-Gates Open and Close-
Know that the man before you
is not your opponent.
He is a pale reflection of force.

Know that his fist
is not an attack.
It is a tiny measure of strength.
Know that to win or lose
is impossible.
As both are one.

You and he are players,
Halves of a matched set
bound to the flow of the cosmos.

Greet him like a friend from long ago.
Meet his attack like a handshake.
Welcome him into your castle
Let him lose himself
As you guide him home.

-Jon

Hiatus

I apologize to our readers about the long time between posts, lately I've been trying to keep the blog more up to date and post articles more often. However as some of you know I'm finishing up my third year of law school, which along with my two part-time jobs (one of which is a legal clerckship), and my Tai Chi classes are keeping me busy. As a result there won't be any fresh postings at least until August.
I apologize for any inconviniences this may cause or readers. I will renew my efforts soon.

-Jon C

Stances

Training stances is usually considered a boring practice, and most teachers no longer emphasize it as was traditionally done. Why? Because for a beginner it IS boring! No one can argue that stances are a fun practice for beginners. However I'd like to remind students of the Chinese maxim “Chi Ku” which translates as "Eat Bitter” or "Eating Bitterness". It is a Chinese phrase for enduring hardship to achieve the sweetness of power and/or success. We can't learn to read and write without first learning letters. They are the basic building blocks of written language. Letters let us build words, with words we make sentences, next come paragraphs and then pages of full of text; but without learning letters any attempt to learn to write will be amateurish and flawed (at best). The same applies to martial efforts. That said, it is imperative that students start by practicing breathing, posture and balance. Over millennia Chinese martial arts have found that the most effective exercise for a beginner to train all of these is by doing stance practice, first static then dynamic. Therefore the most fundamental part of my own teachings is stance practice.

I like to begin with Zhan Zhuang or “Standing Post” meditation described in an earlier post. This is about as basic as you can get in Tai Chi Chuan practice. The posture is basically a relaxed or at ease position which is universal to every normal human being on the planet. You stand with feet about shoulder width apart and try to relax; the only minor difference between this and the way every one on the planet regularly stands still is that the arms are kept in front of the body. Honestly it's simplicity itself and sounds like the most idiot-proof thing on the planet for anyone who's ever used an average human body to exist, but ask anyone who's ever done the practice and they'll tell you otherwise. Whenever you begin to train any traditional martial art of any sort the first thing you'll usually hear from senior students are all the horror stories about all the grueling, torturous exercises that are involved. For my Tai Chi Chuan students the first horror stories start from day one with this stance. Though as I and their seniors will gladly tell them there is a justification and a method for this practice; their efforts in the beginning will bear fruits later in their practice, the first of which is learning how to relax.

For many reasons learning to relax, especially when under pressure, is about the most difficult thing to learn for people any and every person who's ever been in a tense situation. Every professional fighter, as well as military and police personal the planet over will attest to this. The conundrum however is that the more relaxed we are in a tense situation the more easily we can act and overcome the threats and challenges before us. To solve this problem training has been created to accustom individuals to stressful situations. Over time the student is trained within ever more difficult and stressful scenarios so that they slowly learn to asses the danger without becoming tense themselves. We train to learn to be the calm eye in even the most terrible storm. Otherwise we tense up, slow down and get taken out.

Standing Post Meditation is the first “baby step” I employ with my students on the long road of exercises designed to accustom them to stop being tense. Essentially you learn how to get relaxed and stay relaxed in while the most comfortable posture possible. Once this first and most basic posture has become a comfortable practice for the student staying relaxed while holding other, more difficult, postures is trained. Which postures are trained will vary depending on the school and the style, but many are standard within the Chinese Martial arts as well as other styles across the globe. As the student begins to master how to correctly hold the postures comfortably the next step is dynamic movement. The students can now learn how to make the transitions from posture to posture quickly and effectively while staying relaxed and balanced. Only after all of this has been trained will students learn the basic forms so that they learn how to coordinate the upper and lower extremities (aka the six harmonies) in movement. This is another huge milestone and the precursor to learning techniques and applications.

I must remind the reader however that posture training is a vital and necessary first step in effective Tai Chi Chuan training; it's what allows the student to learn how to properly apply the techniques. Much like building any structure if you want it to stay up you need a firm base, doubly so if the structure has to sustain vibrations and/or movement. If you've ever tried to apply any technique without proper form all you're doing is opening yourself up to your opponent's counters. Any technique fails without proper form, merely becoming a detriment to the student's safety by leaving them open and distracting them from the actions of their opponent. Therefore I must emphasize the virtue of this most fundamental and basic of all trainings, after all any baby who tries to run before he/she can walk, or worse, stand is doomed to fall and cry; don't be that baby.

-Jon

Here are some links that may be helpful:
How to: Tai Chi Chuan stance training
Gilman Studio On-Line Lessons
In addition take a look at this book:
Tai Chi Chuan 24 & 48 Postures by Master Liang, Shou-Yu and Wu, Wen-Ching. In addition to explaining how to perform both forms it gives detailed instructions on all the poses along with step-by-step pictures. Definetely a good buy.

13 Yang Style Spear

Yang style is know for its high, wide postures and its long, slow, flowing movements. This is also true of its weapons forms. Yang style has three traditional weapons: sword (jian), saber (dao), and spear (qiang). As with most Tai Chi Chuan styles the sword is the most popular and best known of the three. The saber is somewhat less common, but as another short weapon it shares several movements with the sword and is usually an easy transition for most students. The spear however is different.

The spear is the only long weapon trained in traditional Yang style (although today the Yang family now trains the spear form as a staff form*). It has always struck me as curious that being derived from Chen style, which like most Chinese martial arts includes a wide range of weapons, Yang style has limited itself to so few weapons. Even stranger, the spear, which was reportedly the weapon favored by Yang Lu Chan (the style's founder) is the least popular and recognized of all its forms.

The reasons as to why this happened are not wholly documented, though if I had to venture a guess I could point to several reasons as to why this happened. First it is important to remember that the style Lu Chan developed was famously created to teach nobles. As such it would be logical that they would focus on the sword, a weapon long associated with nobles, academics, philosophers, sages, and the highest ranking military officers. The saber and spear were mostly associated with foot soldiers and peasants.

A second possible reason for why the spear fell out of practice would be practicality. A spear is a long weapon and requires a larger space in order for practice, more space for storage and is more difficult to transport (those of us who've bought and shipped long weapons can attest to the increased cost incurred). Also it was nearly impossible to smuggle and practice during times when weapons were banned (you can't really conceal a six foot stick with a foot-long metal tip).

Lastly for Tai Chi Chuan practice it is a significantly more difficult weapon. Initially, as a long weapon it requires adjusting to two handed wielding (which is alien to Yang stylists since double weapons are not practiced). Another difficulty is the fact that being wielded at one end the spear (like all long weapons) weights more heavily on the arms of the practitioner. Long weapons will tire the practitioner much more quickly since there is no counter weight to help the student balance, forcing him/her to focus much more. Finally weapons in Tai Chi are tools we use to help us focus and project our energy and intent. The longer the weapon the more difficult it becomes to control it, and the harder it is to let our energy flow into it fully.

Despite all of these difficulties however I feel that it's important students keep the practice of the spear alive. The very challenges it poses for practice are the same reasons why I encourage it. It forces students to improve their posture and stances while relaxing their muscles (lest they become very sore and possibly fall over). It also forces them to increase their focus much farther than they otherwise would, this makes it the best tool I know of to help students learning to project their energy. In addition it helps students condition both arms evenly, which is an ongoing problem for all practitioners who use single short weapons. Lastly the spear is very different and (because it's so uncommon) special. For all of these reasons, and many more, I strongly encourage students to practice this weapon, especially those of you who focus exclusively on Yang style; it's a whole other world you don't know about and trust me, you won't regret it.

The Yang family usually refers to it as a 13 movement form, though I've usually seen it called a 16 or 18 movement form. Outside of the name, though the differences are minimal. Different stylists add more flair or flow to their movements by making wider or smaller circles with their spears. These moves are designed to block and redirect an opponent's weapons so I usually try to let that mindset lead my own practice, but if you choose to try and lose yourself in the smooth, uninterrupted flow of the movements that's certainly fine also. One other minor difference is the opening sequence, I've seen some stylists grip their spear by the butt and lift it straight up above in a sort of salute. This is very reminiscent of the Chen style spear form. I haven't found any reason behind this movement (neither as an application or as a meditative movement) and I was trained to begin without it so I do without, though I'd be pleased if someone who performs it could write me or leave a comment explaining it. I won't go into a detailed explanation of the form because words fail to effectively convey any martial movement, however I've linked a video with the form below. It's a great performance with a focus on simple refined movements and is an ideal starting point for beginners.

Lastly I'd like to give one final word of encouragement to those of you who would reject the spear in favor of shorter weapons. I can understand that the spear presents many new and different challenges, but remember that these are growth opportunities for your practice. Also I can tell you from personal experience that an hour spent on spear practice is not an hour taken away from short weapons practice; my sword form improves dramatically every time I take a break from it and focus on the spear. Besides, the spear form is very short and it gives your mind a break from what might otherwise turn into a somewhat single minded practice; the short burst of diversity in your practice will feel like a refreshing breeze of fresh air, so enjoy it!

*The Yang family still teaches the traditional spear form, however they now practice it as a staff form (they've made no other modifications to the form). I personally think this takes away from the practice and still train it in the original. For more on the Yang family visit their website at: http://www.yangfamilytaichi.com

-Jon

Check out this video from the wonderful people at:
www.Taiji.de

Zhan Zhuang or "Standing Post"

Zhan Zhuang or Standing Post is an exercise often employed by Tai Chi Chuan practicioners. In teaching my students I usually begin their instruction with this Chi Kung exercise and maintain their practice by beginning class with a few minutes of quiet Zhan Zhuang meditation. This all sounds good and well, but before we begin let us first know just what Zhan Zhuang is.

Zhan Zhuang or Standing Post, is a meditative, standing exercise that allows the student to focus his energy by calming the mind, relieving any stress (and related imbalances) in the body, and helping the practitioner concentrate. In this way the student feels more alive and energetic. This is achieved by relieving any stress in the body and helping the body function closer to its optimal state. In essence the student moves the energy (or chi) throughout the body more freely by removing energy blockages related to the stress points on the body. In time this also allows the student to better cultivate his ability to control his/her own body and, by focusing their minds, move their energy across their bodies as desired. This is vital to Tai Chi Chuan practice since the effectiveness of all our movements depends on our moving the energy throughout our body as desired. Standing Post meditation allows the practicioner to relax and eliminate energy and stress blocking the free flow of energy across the body while allowing him/her to focus on conciously moving that energy. Later on the student will progress to moving the energy throughout the body in conjunction with an accompanying movement (which is the conerstone of all internal arts).

Zhan Zhuang is performed by standing in a relaxed posture, feet shouder width apart and the arms gently resting in front of the body (how high depends on the practitioner, but not lower than the abdomen or higher than the shoulders). As always in our practice, it seems easier than it truly is! What we are attempting to do is sink our breath into the Dan Tien, straighten the spine toward the sky and root our body into the earth.

Sounds a little esoteric, so let's break it down into body mechanics; the practicioner stands in the above posture, while keeping the body in a relaxed state by gently bending all the joints and taking deep slow breaths. As described in our last post the tailbone is tucked in and the chin is slightly brought down to lengthen the spine. All of this helps the student settle in the most balanced and rooted posture available to the human body (aka The Supreme Ultimate Stance). Look into the distance while allowing the eyes to slightly lose focus while concentrating the mind on drawing the breath slowly into the Dan Tien (about 2 inches below the navel) and then exhaling.

Allowing the mind to spread all over the body the practicioner will become aware of points of stiffness, discomfort, or "blockage"in the body. Relaxing these points will allow the energy to flow smoothly all over the body. This aids the body in all its functions and gives a sense of bursting energy to the practicioner (it is also fairly common to feel a warm sensation across the body, especially the feet, and the urge to run and jump). Over time the practicioner will become aware of a sensation of heat or tingling on some or all of the body. This is the chi (energy) that we use in Tai Chi Chuan. Over time the practitioner will learn to concentrate on this energy and move it across the body. Once this has been achieved the student may progress to combining the movement of energy in the body with the movements of the body's mass employed in form practice.

In essence Zhan Zhuang allows the practitioner to relax, energize and focus while learning to control his/her chi. Therefore this meditative movement (or a similar exercise) is a vital first step toward efficient Tai Chi Chuan pratice which also grants even beginning students an instant boon toward their health.

-Jon

Wu Chi and Tai Chi, Opening and Closing

To begin we will be focusing on one of the most basic and neglected of exercises: the Wu Chi (absolute void) or formal posture, the Tai Chi (supreme ultimate) or opening posture (sometimes also referred to as the Three-circle stance), and the transition between them. Tai Chi Chuan forms begin in the formal stance and shift into the  opening posture, and also finish by doing the opposite, this is true of nearly all Tai Chi Chuan styles (a few have shortened it by simply beginning and ending the form in the Tai Chi stance). This will strike most informed readers as an oddity because the traditional Chinese martial arts are particularly characterized by their diversity. A need to differentiate and innovate through the creation of different forms seems to be one of the few universals for all traditional Chinese martial arts, Tai Chi is no exception; there's five major recognized family styles (Chen, Yang, Wu, Wu-Hao, and Sun), along with a myriad assortment of lesser know styles (such as the Mulan style [known for its fan form], the Wu Tang style [arguably the original form, well known for its sword form] and the so-called Yang Michuan style [also known for it's sword form]) all have different forms with different postures, but are still considered Tai Chi. Another thing these disparate forms share is the Wu Chi/Tai Chi postures as their only universal posture/movement. We'll be looking at why this is, what the benefits are, and lastly we'll explore the movement in itself and describe how to practice it.

Why it's universal

To understand why this movement is common to all styles we need to know why all of these diverse styles are considered a single martial art. The reasoning can best be illustrated as a metaphor: a tree. All of these styles are the branches on the tree of Tai Chi Chuan. The roots that are common to all branches, and at the same time form the base from which the style is derived is philosophical theory. The Tai Chi theory is one of the cornerstones of Taoist practice.

The informed reader will know that Tai Chi Chuan is a soft/internal Taoist martial art (aka Nei Gong). This means that the source of power used in its techniques come from harmonized whole body motion, which practitioners achieve by focusing their body's natural energy. This is what is often referred to as moving the chi (life energy) through the body. Practitioners of Nei Gong styles harmonize their bodies into a single unit, all is one and the same: “there is no arrow and no target, they are one and the same”. To the Tai Chi Chuan practitioner mind and body move as one, all units of the body move as one. The power of heaven and earth is used. This all sounds very esoteric so let's be a little more concrete; any good martial artist or even a decent street fighter knows that every great swing needs a solid foundation and a good follow through. In action this means we push down into the ground with our feet (usually our rear foot). The ground is an immovable object in respect to whatever force we can generate (otherwise we'd fall) so Newton's Third Law of motion tells us that an equal and opposite force is then generated (i.e. when we push the ground the ground doesn't move, we do). This force that is now moving our bodies is often referred to as ground strength (which is why the old masters say to “draw power from the earth”), and mechanically speaking it's the source of every effective Tai Chi Chuan technique.

What happens next is that this force moves our body and we let it travel out and into our opponent. To do this as effectively and efficiently as possible Tai Chi Chuan artists relax the body to eliminate any energy blockage. In more mechanical terms we relax our bodies with proper slow, deep breathing and let the power from our initial push come up our legs to our kua or hip-crease (inguinal crease), the natural fold which stretches up diagonally, outward from the perineum-huiyin, to the juncture between the top of the hip bone and the base of the outer pelvis.) Next we rotate our hips and lead the movement into the torso (rotating it as well) and then out through our hands. Illustrating the traditional chinese martial master's penchant for brevity and mystique this whole process is described in poetic form by Chang San-feng:  “The internal energy, ch'i, roots at the feet, then transfers through the legs and is controlled from the waist, moving eventually through the back to the arms and fingertips.”*

So now we should understand the basic mechanics of Tai Chi Chuan power, but how does it all fit into Taoist beliefs and the Tai Chi Theory? Simply put Taoists believed that there is an original state, Wuji. This state is a void, non-being. In a macrocosmic sense this is what modern astronomers might call the time previous to the big bang, there was essentially nothing. From this void came a sudden change, motion. This change is what astronomers call the big bang and Taoists call the appearance of Yang energy. Yang energy is explosive and positive energy. But Newton's third law of motion has already kicked in and if we have a centrifugal force moving out an equal centripetal force will begin to take effect. An astronomer would illustrate this in current observations that lead to the belief that the universe has been, and still is, in constant expansion. However that expansion is slowing down and will eventually reverse. A Taoist would say that this is Yin energy. Where Yang is explosive and positive Yin is a receiving, negative energy**. From Wuji (the void) we get a force of motion (Yang) and a simultaneous counter force (Yin)***. These forces constantly balance each other out, endlessly. This is what Taoist refer to as Tai Chi, the Supreme Ultimate, a state of absolute balance and harmony. (Observe the figure above****) This is the first part of the Tai Chi Theory (further details will appear in future writings) and is the cornerstone of our art -so much so that it lends the art its name.

Now we can begin to look at all of the different styles, or rather each of their different forms. All share this particular Wuji/Taiji movement. Beginning in Wuji stance, shift into Tai Chi stance, go through a series of different movements and finally shifting into Tai Chi stance before returning to the Wuji stance, as stated earlier. Now it seems clear that every Tai Chi Chuan form is essentially a manifestation or representation of the Tai Chi Theory, “Wuji gives birth to Tai Chi”. The void gives birth to motion, which is counter balanced, takes on a myriad of forms in a constant shift of energy between Yang and Yin until finally returning to Wuji the void (i.e. our universe came from non-existence into a sudden expanding force, but with a constant counter force which will eventually reverse compressing the universe back into a condensed mass). The art of Tai Chi Chuan has as its roots the Tai Chi Theory, the forms are merely physical representations of that theory and therefore all must share this particular Wuji/Tai Chi movement in order to illustrate said theory. Yin and Yang forces manifest themselves throughout the world in an endless variety of ways*****, as is shown by the fact that every form has several different movements not only in themselves, but also between each other. Despite all of this variety, all come from Wuji into Tai Chi, and back.

Benefits

The benefits are many. The movement of changing from one posture to another teaches us how to shift our balance completely from one side to another. This represents the birth of Yang energy from Wuji. Instantly our second leg reaches out and we distribute our body weight evenly, representing the countering force of Yin energy and bringing us to a state of balance between the two, Tai Chi. Thus we learn how to maintain proper balance, body alignment, and breath. Also through all of these benefits we gain a sense of readiness for action.

This sense of readiness is vital for using Tai Chi Chuan as a martial art. In Tai Chi Chuan we learn that moving takes place in five cardinal directions (forward, back, left, right, and center) arguably the most important is ding, remaining at the center. In Tai Chi all that we do has an offensive and defensive use. Often the center is neglected by students. This is probably one of the biggest mistakes one can make. The center is the starting point of every movement and if we begin from a shaky, weak or unbalanced center all that follows will show it. Our movements will be weak and unbalanced, turning us into easy targets. By training the center we learn to have a strong, but flexible foundation that can shift to whatever comes our way, even absorbing (and later repelling) attacks that cannot be dodged. This sense of readiness to move from a stable center is integral to any martial art as well as anything else we do in life; adaptability is essential for progress and ultimately survival. By being able to adapt to the world around us we can shift however we need.

The Wuji and the Tai Chi postures are the quintessential examples of this principle. These stances force us to learn how to keep a steady balance, remaining calm and centered so that we can shift in anyway we need to. Holding these postures is the best way of exercising this principle until we can make it our own. I usually have my students perform the opening sequence several times so that they can learn to align themselves, practice their breathing, and learn how to remain rooted but flexible. The skilled Tai Chi Chuan artist is often likened to a willow tree, firm and pliable, capable of surviving powerful storm winds that uproot and break their firmer, hardwood companions. This is what we can learn from our practice By forming a solid root in the Wu Chi posture we are strong, but we must be flexible. By shifting our balance onto one leg and moving into the Tai Chi posture we learn how to remain balanced and rooted while we move, like a planet remains in a steady orbit while continuously rotating. We remain calm and still within while moving with speed without.

 

Practice

Performing the exercise seems deceptively simple: shift from standing straight with feet together, move one foot to the left (or right depending on style) and gently sink. Despite all appearances this elemental exercise actually tends to prove very trying for students when they begin due to all the minor details involved. These details are constants in Tai Chi Chuan practice and this exercise is particularly useful as it forces the student to be mindful of these basic requirements while performing a simple movement. Over time practice will allow the practitioner to perform his movements without premeditation in a state of mindlessness (what the Japanese Samurai call mushin) often alluded to in Taoist texts. Initially however constant focus is vital to correctly coordinating the student's actions. 

First we must discuss those details which form the cornerstone of Tai Chi Chuan as a Taoist practice, chi flow. Focusing the chi requires mindfulness of posture, breath and movement. Posture in Tai Chi Chuan is best described as relaxed readiness; all your muscles, tendons and particularly your joints must feel relaxed, loose and ready to move suddenly. The key is to be slightly aware of every part of your body, feel the alignment of every vertebrae in your spine, the gentle bending of your elbows, knees, wrists and ankles while letting your shoulders sink and your kua open. The image most often given to students is to picture a willow tree, while it's neighboring hardwoods will fall in a storm due to strong winds a willow is so relaxed and flexible as to move along with whatever force the wind may bring, effortlessly allowing it to pass by while remaining unmoved and solidly rooted. Obviously this is not easy!

In terms of mechanical posture instruction the student must begin in the formal (Wu Chi) posture with both feet close together and all his/her joints must be slightly bent and relaxed. It is particularly important to relax the shoulders (letting the arms drop almost limply beside the hips) and straighten the spine while softly tucking in the tailbone and gently dropping the chin. This lengthens the spine to its maximum and allows the internal organs to organize themselves in the most spacious and comfortable manner, which facilitates the flow of energy throughout the body as well as allowing for deeper more efficient breathing. There should be a sense of sinking the whole body. Attention is focused on bringing the breath in to the Dan Tien, a point slightly below the navel, giving a sense of buoyancy. When breathing out one should focus on lifting the breath up along every vertebrae of the spine, up and over the head and out the nose. This allows the student to have a balanced relaxed stance (what Taoists call balancing heaven above and earth below).

Next one of the feet (usually the left is used to open most forms) is raised slightly. It is important that no weight be put on the elevated foot, otherwise balance would be lost. The foot is then moved to the side at shoulder length and gently placed toe-first. It is vital that weight be transferred to the foot very slowly and only after the toes have been placed, otherwise balance will be lost, resulting in an awkward stomp rather than a soft step. Once in this, the Tai Chi posture, the arms are elevated to shoulder height (not higher) in front of the body while drawing the breath in and simultaneously straightening the knees and raising the body. The breath is slowly released as the arms are gently lowered back to their natural (and initial) position beside the hips. The practitioner will also bend the knees slightly, sinking the whole body while lowering the arms. After this forms will begin to differ depending on whatever style one practices. At the end of the form the practitioner will shift into the Tai Chi posture and from there into Wu Chi posture, reversing the steps given.

I usually have my students perform the movement, shifting from Wu Chi to Tai Chi and back several times. This is invaluable to beginners as it allows them to focus on the basic breathing and posture principles while incorporating the difficulties of stepping, body shifting and weight distribution on a limited scale. This gives the student an opportunity to incorporate all of the styles basic principles without the more demanding movements and the memorizing of forms (this will of course be learned later). This exercise functions as a bridge between Zhan Zhuang (standing post training which will be discussed at a later date) and form training, making it an invaluable tool to help students progress smoothly and gradually. Also, it can function as a bridge, uniting what might at first seem like drastically different styles as brother and sister forms (branches) of the same art (trunk), with the same principles (roots). In essence this article should remind us all that Tai Chi Chuan is, despite all differences in form, a single art.

*Waysun Liao, The Tai Chi Classics pg. 89 Shambhala Classics, Boston 2000

**Negative and Positive are used here in the sense a physicist would, not a moralist. 

***For further exploration see the treatise by Wong Chung-yua, The Tai Chi Classics pg. 97 

****Taijitu shuo 太極圖說 "Explanation of the Diagram of the Supreme Ultimate", written by the Zhou Dunyi (1017-1073 CE)

*****A phenomenon Taoists call giving birth to the Ten thousand things.

-Jon