Monday, 26 August 2019

Taijiquan – “A Study of Contradictions”

Searching for the fine details of posture- a young instructor in the Chenjiagou Taijiquan School correcting Zhan Zhuang
To the uninitiated Taijiquan can appear to be a strange and inconsistent discipline. From the beginning it asks learners to put their faith in the counter-intuitive idea of using slowness and softness as the means to developing superior speed and power; to have confidence in the ability of stillness and calmness to overcome an opponent’s forceful attacks; and to “use the mind and not strength.”

At the same time, like any other martial art, Taijiquan requires them to set their sights high if they are to develop real and effective skills. Simply, they must approach training with ambition. The first time I trained in China back in 1997 I bought a bootleg disc of Wang Xian and his disciples demonstrating the breadth of the Chen Taijiquan system. To say I loved the disc would be an understatement! At the time my eyes were untrained to many of the subtleties of Taijiquan, but it had everything - power, speed, coordination and a  tight focus and togetherness when groups of instructors demonstrated. The last performance was Wang Xian himself explosively demonstrating the Xinjia Yilu on the banks of the Yellow River. When he reached the end of the form and quietly closed, the following simple message played across the screen- “If you want to be better than everyone else, train harder than everyone else” - pretty ambitious right?!

Going back a further generation Chen Zhaopi, the teacher most credited with sparking the modern resurgence of Taijiquan in Chenjiagou, described an individual’s progressive advancement from beginner to advanced practitioner via three stages: in the first, a learner must open their joints training the overtly physical aspects of the art; the second stage encompassed the long journey of understanding Taijiquan’s neijin or internal energy;  the third he described as “continuous movements executed in one breath.” This elevated level represented the height of perfection: with a complete integration of form and spirit; body completely balanced and unrestrained; and movements natural and instinctive. Reaching this level is referred to as shen ming, or "divine realisation". 
A youthful Chen Zhenglei teaching the next generation

Getting down to day-to-day training we’re told to relax and not to “try” too hard; to be natural and don’t force it; to cast aside stiff energy etc. All the while continually having our frame adjusted to a place where the legs are literally trembling with the effort. I remember a training session with Chen Xiaowang where someone asked about the pain they were experiencing in their legs and if it ever got easier. His oblique answer was simply to say, “don’t put so much importance on the pain in your legs.” In other words, just because the legs are hurting no need to add to that by fixating on it. If you’re doing Taijiquan properly your legs are going to work hard. Taijiquan has a saying “concentrate on one thing lose everything.” No matter how hard you train if you pay too much attention to any one thing you will move away from the ultimate aim that is no less than the total integration of internal and external, physicality and consciousness.

Taijiquan itself makes no apologies for its paradoxical nature. The very name of the system is drawn from the philosophical concept of Taiji – it is the martial art of balance and change. It is up to each individual to reconcile the apparent contradictions for themselves. This area probably confounds western Taijiquan students the most. For example many athletically able students are overly concerned with external appearance and shape – whether it be in terms of strength, flexibility etc. It’s there that they get their positive strokes from others who also don’t see the whole picture. And to be very clear this is not to diminish the fundamental importance of strength, flexibility etc. This type of student can find it very hard to open up their mind. During a training session with one of the younger generation teachers from Chenjiagou, a strong and flexible individual stretched out into a wide and low posture. The teacher’s correction was to lift the posture up and advise him to put attention to loosening his kua and rounding his dang (crotch). Although the position was low, it was locked in such a way that the dang strength that is a vital part of Chen Taijiquan was totally lacking. The immediate response – “What exercise can I do to loosen it?” - completely missing the point that this was not something that was going to be corrected by grinding out some reps.
Another face of Taijiquan - Chen Zhaokui traing qinna

Taijiquan is built around the qualities of agility and changeability. It requires us to aim high but at the same time do today’s work. Chinese culture is imbued by the Daoist tradition and an acceptance of seemingly contradictory aspects if we are to see a thing in its entirety. The following passage from the Inner Chapters of Zhuangzi point simultaneously to the need for careful instruction, effort and time while being mentally calm, free and ungrasping.”  

“Neither deviate from your instructions, nor hurry to finish. Do not force things. It is dangerous to deviate from instruction or push for completion.  It takes a long time to do a thing properly. Once you do something wrong it may be too late. Can you afford to be careless? Follow with whatever happens and let your mind be free; stay centred by accepting whatever you are doing. This is the ultimate… It is best to leave everything to work naturally…”

 

 





 

2 comments: