Dr. Baolin Wu, M.D.(China), Ph.D., L.Ac. is a Chinese medical doctor, Taoist physician, and martial artist with over thirty years of medical experience. A recognized authority on traditional Chinese medicine as well as conventional Western medicine, he combines and redefines the techniques of both systems and is able to apply appropriate treatment to complex medical situations.
While Dr. Wu is a skilled practitioner of acupuncture and Chinese herbal science, what sets him apart is his advanced expertise in medical Qi Kung, which he applies to many difficult and otherwise “untreatable” conditions.
Dr. Wu is a Taoist Master from the White Cloud Monastery in Beijing, which for almost a thousand years has been one of the most respected centers in China for the study and practice of Taoist philosophy and medicine. At age four he was brought to the monastery and cured of leukemia. He spent the next twenty years under the direct tutelage of the abbot of the monastery, learning techniques of which few people today are even aware,
Taoist meditation methods have many points in common with Hindu and Buddhist systems, but the Taoist way is less abstract and far more down-to-earth than the contemplative traditions which evolved in India. The primary hallmark of Taoist meditation is the generation, transformation, and circulation of internal energy. Once the meditator has ‘achieved energy’ (deh-chee), it can be applied to promoting health and longevity, nurturing the ‘spiritual embryo’ of immortality, martial arts, healing, painting and poetry, sensual self-indulgence, or whatever else the adept wishes to do with it.
The two primary guidelines in Taoist meditation are jing (‘quiet, stillness, calm’) and ding (‘concentration, focus’). The purpose of stillness, both mental and physical, is to turn attention inwards and cut off external sensory input, thereby muzzling the “Five Thieves”. Within that silent stillness, one concentrates the mind and focuses attention, usually on the breath, in order to develop what is called ‘one-pointed awareness’, a totally undistracted, undisturbed, undifferentiated state of mind which permits intuitive insights to arise spontaneously.
There are many different forms of jing with shenming or Tsa Pi Shiu Lin Jing as the highest form of jing where you sense the opponents jin and yi (intention) before is visible or manifested and you control and release your opponent with Yi (pure intent) or Shen only. (Thomas compilation from different sources)
At this stage the tingjin (listening) has refined into a kind of intuitive sixth sense, jiejin (recieving energy) has be cultivated, and the fajin (relaxed force) has become almost entirely internal. Like the ultimate in dongjin, when your opponents do not move but intent to, you have already moved ahead.
Finally comes the ability to issue without issuing, which is fajin (releasing the relaxed force) by a subconsious direction of the mind, and with out effort.(Taijiquan Wuwei: A Natural Process(okt 2003) Kee-Jin Wee p. 46)
You are able to sense the opponents chi and are able to pass chi into (fajin) or out of him (drain). Thus shocking his internal organs or disrupting his energy flow in the meridians (Dian Xue – pressure point). Understanding the opponents chi pattern with a light touch or without touching at all.
Spread. To spread means that we mobilize our chi spread it over our opponents energy and prevent him from moving.
Cover. To cover means that we use our chi to cover our opponents thrust.
Check. To check means that we use chi to check our opponents thrust, ascertain his aim and evade it.
Swallow. To swallow means that we use chi to swallow everything and neutralize.
These four character transmission represents what has no form and no sound. Without the ability to interpret energy and training to the highest perfection, they cannot be understood. We are speaking here exclusively of chi. Only if one correctly cultivates the chi and does not damage it, can one project it to the limbs. The effect of this on the limbs cannot be described in words.
(attributed to Wu Yü-hsiang)
Master Sam Tam are able to to spread the energy over you and prevent you from moving by “sinking the energy”. (Thomas)
Once in motion, the entire body must be light (Qing) and agile (Ling), (it) especially should (be) threaded together.
Taijiquan Treatise by Zhang, San-Feng
Jwing-Ming, Dr. Yang, and Ymaa Publication Center. Tai Chi Secrets of the Ancient Masters. P. 1
The body’s movement is soft, relaxed, smooth, natural and comfortable.
Light and agile like movements of playing monkeys.
The body must act like a soft whip. Continuous motion like the stream of river or waves of the ocean. Threaded together like Chinese coins or pearls on a string. Mindfulness pervades the whole body. The strength is concealed within softness. Power is instantly available at the touch of a feather. The bow is drawn and ready. Like shouting a cannonball of fire. Like the tale of dragon.
The lightness is not an emptyness; it contains intrinsic energy. The agility is not superficial; it conseals a watchful awareness.
All the parts of the body must be connected like a string of pearls. This means that the movements must exhibit the incessant and continuos flow of a great river.
Rquirements:
Concentration of the mind.
Complete relaxation of the body.
Sinking of the chi to tan tien and abiding by it so that the breathing may be deep and slow.
Reference:
The shown clip is from the DVD accompanying the book:
Walking Meditation (sep 2006) Thich Nhat Hanh, Anh-Huong Nguyen
ISBN 1591794730
The Miracle of Mindfulness: A Manual on Meditation (dec 1999) Thich Nhat Hanh
ISBN 9780807012390
The Blooming of a Lotus: Guided Meditation for Achieving the Miracle of Mindfulness (jun 1999) Thich Nhat Hanh
ISBN 0807012378
Shen – Spirit. The consciousness within which the mind and thought function.
Xin – Heart. In Chinese it often means “mind”. If refers to an intention, idea or thought which has not been expressed. The heart or mind, is the center of human thought and feeling.
Yi – Mind. It is commonly expressed as Xin-Yi. Xin is an idea and Yi is the expression of that idea. Therefore “Yi” by it self can be translated as “Mind.” Yi-zhi is will and intention.
Examples:
Yi Shou Dan Tien – To keep the wisdom mind at the Dan Tian in order to store the Qi.
Yi Yi Yin Qi – Use the mind to lead the qi
Qi should be filled and stimulated (Gu Dang),
Shen spirit should be retained internally.
Retaining the Spirit of Vitality internally means to be calm, patient and restrained in your actions. The mind will be concentrated and controlled. (Jwing-Ming, Dr. Yang, and Ymaa Publication Center. Tai Chi Secrets of the Ancient Masters.)
The Mind in Qigong
Stillness, relaxation, and a sort of naturalness are common points for most types of qigong. Stillness means thinking nothing, except the essentials of practicing qigong. Relaxation means keeping the mind and muscles relaxed. “To be natural” means one should follow the natural law and not be nervous.
Higher-level qigong common point: Entering the state of nihility. You feel your body are likely to disappear. Entering the nihility is very helpful for health and longevity. In all the common points mentioned above, mastering the mind is the most important. The regulation of breathing is of secondary importance. Therefore, the key to qigong is not the breathing exercise.
Peisheng, W., and C. Guanhua. Relax and Calming Qigong. p.23 “Qigong: mastering the mind”
Ziran – Naturalness
One of Taoism’s core values, ziran refers to naturalness and spontaneity of action, and a state of mind characterized by a kind of mirror-like clarity, which reflects things as they are, unaffected by moral or philosophical overlays. Compare with wuwei, to which it is strongly related. (Ziran taoism.com)
The chi should be stimulated and the spirit of vitality should be retained internally.
The principle: Water into steam. When the spirit of vitality is concentrated and retained internally, the heart (mind) will be tranquil and the entire body relaxed so that one may become alert and sensitive.
Shen Concentrated
Having the above four [red Five Character Secret], then you can return to concentrated spirit: if the spirit is concentrated, then it is (continuous and) uninterrupted, and the practice of chi (breath) returns to the shen (spirit). The manifestation of chi moves with agility. (When) the spirit is concentrated, opening and closing occur appropriately, and the differentiation of substantial and inubsubstantial is clear. If the left is insubstantial, the right is substantial, and vice-versa. Insubstantial does not mean completely without strength. The manifestation of the chi must be agile. Substantial does not mean completely limited. The spirit must be completely concentrated. It is important to be completely in the mind (heart) and waist, and not outside.
Not being outside or separated, force is borrowed from the opponent, and the chi is relased from the spine. How is the chi released from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is chi’i from the up to down is called “closed”. From the waist the chi mobilizes to the spine, spreads to the two arms and flows to the fingers. This is chi from down to up and is called “opened”. Closed is gathering, and opened is discharging. When you opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and can do as you wish.
Red.: from Li Yi Yu’s Five Character Secret (Calm, Agility, Breath – to gather the chi, The internal force – the complete chin, Spirit – Shen concentrated).
Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
ISBN: 0938190776
The circle is a round plane figure whose boundary (the circumference) consists of points equidistant from a fixed point (the center). Reference: Oxford dictionary
Reference: wikipeda.org
Importance Of Continuity
In the case of the “Outer School” (which emphasizes attack) of boxing, the strength one exerts is still and the movements are not continuous, but are sometimes made off and on, which leaves opening the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from the begenning to the end are continuous and in an endless circle, just “like a river which flows on and on without end” or “like reeling the silk thread off cocoons”.
The central feature of the postures is the combination of an empty circle which has form and a formless circle which is full. These two circles represent the principle of the “empty” and “substantial.” Within the postures there is an apparent emptiness, but the posture is not really empty; it appears to be substantial, but there is in reality emptiness. This qi flows to all places without obstruction. It is rounded and lively without angles. It is without excesses or deficiencies. When manifest, the Six Harmonies are complete. When returning, it is hidden as a treasure within. Its changes are without limit. Its uses are inexhaustible. Herein lies the real teachings. It is the sum of Tai Ji Quan.
Chen Xin’s Boxing Treatise says it best, “When your practice is most refined, even the smallest place is circular” Every sphere has its center. Within the sphere that issues from this central pivot, there are no breaks, deficiencies, hollows or projections. So where can there be double weighting? There is a saying, “Adhering is moving away. Moving away is adhering.” The term “Taiji” actually means the center of a circle, where the outer portion is called yang and the inner portion yin [that is, outside the circle and inside the circle]. Yang is applied by adhering and attacking. Yin is applied by moving away and defending. Furthermore, adhering is preparation for moving away. and moving away is preparation for adhering. Thus, we can continue, “Yin does not depart from yang; yang does not depart from yin.” It can also be said, “Yin and yang balance each other; this is known as “comprehending energy” (dong jing). What is called “yin and yang, adhering, moving away, hard and soft, following” and so on are all words referring to attacking and defensive movements. Within the attack, there is defense, and within defense, there is an attack. For this reason, we speak of “mutual balance”. Recognizing this principle is equivalent to “comprehending energy”.
He could only give him advice on a few movements, like Single Whip (Dan Bian) and “Luo Lu” or circles made with the hands and waist in three different planes, to train how to change the hand position correctly in order to dissipate incoming force and strike simultaneously, but without using strength.
“Avoid turning circles without any purposes. Make sure that there is “yi” (mind/intent) in every one of your moves. You need to stand up and face your opponents and should not run away from them.”
“Do not treat push-hands lightly, thinking it involves only turning circles, some pushes and power discharge. We should treat it like fighting an enemy who is trying to kill us. Once we get in contact with his arms we should be able to control him, and we should not be controlled by him.”
Ren Gang says that in push hands or sparring etc, one must first look upon the opponent not as a separate entity that you must defeat – The Enemy – but as a part of you, a part of your energy circle.
Retreat in order to advance (Yi Tui Wei Jin).
In pushhands the feature of prime importance is to adapt and move with the changing conditions of your counterpart. The circular movements in Taichi are the image of the symbol of taichi, which is evolving, comprising the changes of moving and adhering within a circle.
The circular movements (Dong Zuo Zou Hu Xian).
The patterns of interchange between yin and yang are all based on circular movements and connected by ”sticking ” to the partner’s intension. Because there is no interruption in a circular movement, it is easier to reach the partner than in a forward or backward straight line. Another benefit is that it is easier to change your acting force or direction at any point of the circular line.
Yi is responsible for relaxing the external body, the muscle; for storing the Qi one develops in practice, for making smaller circles and spirals, for condensing movement to small frame, and eventually to no visible movement in order to develop Nei Jing.
Therefore you only have to make the Light circulate: that is the deepest and most wonderful secret. The Light is easy to move, but difficult to fix. If it is allowed to go long enough in a circle, then it crystallizes itself: that is the natural spirit -body. This crystallized spirit is formed beyond the nine Heavens. It is the condition of which it is said in the Book of the Seal of the Heart: Silently in the morning thou fliest upward.
Asume the basic standing posture, but with the arms out to the sides at about navel height an sligthly forward crouch a little as if sitting down slightly and keep the back erect. When one is relaxed and the attention collected, shift one’s weight completely onto the right foot and strain on the hip. Move the left foot straight back a half a step then forwards in an inward curve, brushing past the right instep and out forwards to a place in front of its original position, turning the toes out a bit as is lands. Shift the weight forward on to the left leg, turning the torso slightly to the left as one does so, then bring right foot forward in a curve past left instep and out to the front, turning toes out slightly as it lands. Shift weight onto the wright leg again, turning torso slightly to the left as one moves, then take another a step with left foot. Continue forwards and then backwards in this was for as long as comfortable.
When taking a pace, raise the knee slightly, keep toes straight and do not raise foot to far off ground. It should feel as if dragging one’s feet through mud, and as gentle as if one were rolling a ball along with one’s toes. Again the motion must be smooth and unbroken.
(Traditional Chinese Therapeutic Exercises: Standing Pole(dec 1994) J.P.C. Moffett, Wang Xuanjie p. 65-67)
There are many kinds of stepwork in Dachengquan, and Mocabu or friction step is the most basic one. The posture is as follows: Stand naturally with two feet in parallel, apart form the legs which bend slightly at the knee, the posture is like standing attention. Keep torso erect, shoulders relaxed, arms stretched sideways, forming an angle of about 60 degrees with the body. With fingers parted naturally and palms facing downward as if you where pressing two big balloons, raise the head upright and drop to half a squat, with chest in and back intense. See that you have abundant energy, a quiet and easy mind and a substatiel abdomen. After standing in this way for some time, with the body weight on the soles of the feet, shift weight onto the left hip and slowly move right foot horizontally in a small arc to the right with the toes forward and land right on outer right side. The shift the weight onto the right hip, and move left foot in the same way as the right one has just done, and lands on the outer left side. The feet are desirably keept one foot length and a half apart all the time. Repeat the above mentioned movements alternatively with one foot and another. In practising this skill, care must be taken that the knee-cap is accompanied be an intention of a slight up-lift, toes are slightly hooked and the sole is not to high above ground. At the same time imagine that two feet are walking in shallow water, overcoming resistance. All the movements should be steady and flexible flowing easy and comfortable. This is the advacing posture. For retreating posture, just reverse the order of movements.
A ballad for Mocabu goes as follows:
With the torso erect and the head upright, He walks like a chicken but with torso a bit inclined.
Advance or retreat at will as the hip and shoulder move, Weaves rise and fall as the knee leaps and the foot circles.
The ‘classics’ state that; the body has to be upright as if the head is suspended from above; the hips have to be relaxed and seated into their sockets; the chest should be hollowed; shoulders relaxed and elbows dropped. These requirements combined create the taiji ‘structure’.
However if all the attention in placed on the structure without having an awareness of the processes and details in the movements, the structure will be empty and without substance.
(from Practicing the Classics by by Wee Kee-Jin) http://www.taijiquan.co.nz/
Static equilibrium
When a system of forces acting on an object produces no motion, the system is said to be in static equilibrium.
Mechanical equilibrium
A rigid body is in mechanical equilibrium when the sum of all forces on all particles of the system is zero, and also the sum of all torques on all particles of the system is zero.
A rigid body in mechanical equilibrium is undergoing neither linear nor rotational acceleration; however it could be translating or rotating at a constant velocity.
Alternative definition
A system is in mechanical equilibrium if its position in configuration space is a point at which the gradient of the potential energy is zero.
Because of the fundamental relationship between force and energy, this definition is equivalent to the first definition. However, the definition involving energy can be readily extended to yield information about the stability of the equilibrium state.
What is the rationale for relaxing the abdomen and withdrawing the coccyx (or tailbone)?
Qi is stored in the Dan Tien as a result of using consciousness to sink the Qi to this point. From here Qi should circulate to the whole body. If Qi just remains in the Dan Tien, then the abdomen will have the sensation of being stuffed. Only when Qi circulates throughout the body will the abdomen be relaxed and pliable. After a time, the abdomen will acquire some “bouncy” or “springy” effect and Qi would have been circulating to the whole body. Qi can be occluded or absorbed into the backbone. The Song of the Thirteen Postures says, “If the abdomen is thoroughly relaxed, then the Qi will rise.” So do not just store the Qi in the abdomen otherwise it will simply bloat. Having the coccyx withdrawn means there is no protrusion of the buttocks while making sure at the same time that the hip joints are not “sliding” forward. This must be combined with relaxing the abdomen and both requirements must be met at the same time. Otherwise, there is no rootedness while the waist is stiff, resulting in vertical imbalance or disequilibrium. It is important to maintain the uprightness of the central axis of the body in order to achieve central equilibrium. A test can be made as follows to see whether all this has been done correctly all along: use one thump to press the abdomen and release the thumb suddenly. There should be a bouncing or springy effect of the abdomen. At the same time, the seat of the buttocks behind should be very soft to the touch.
Huang Sheng-Shyan
Find Center!
Relax the chest.
Raise the back.
Enclose the solar plexus.
Protect the cheekbones.
Lift the head.
Suspend solar plexus.
Loosen the shoulders.
Sink the elbows.
Be evasive.
Avoid conflict. (Wu-Yü-hisiang)
Taiji is born of Wu Chi. It is the origin of dynamic and static states and the mother of yin and yang. If they move, they separate. If the remain static, they combine. (Wangzongyue)
We are centered, stable and still
as mountain.
Our Chi sinks to the tan-t’ien and
we are as suspended from above.
Our Spirit is concentrated within and
our outward manner perfectly composed.
Receiving and issuing energy are
both the work of an instant. (T’an Meng-hsien)
Chan Lien Tieh Sui Pu Tiu pu Ting
This refers to the sticking aspect or adherence in Tai Chi Chuan. Chan and lien are vertical adhering movements, lifting from above and supporting from below, respectively. Tieh is adherence in the horizontal motion, sui is adherence from the rear. Pu tiu pu ting means neither to lose the adherence nor to resist. (T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming, Benjamin Pang Jeng Lo & Robert W. Smith p. 57)
Adhere, join, stick to and follow the opponent, without letting go or resisting
It is said, “Lure the opponent’s advance into emptiness; harmonize with him, then issue power. Adhere, join, stick to and follow the opponent, without letting go or resisting,” [that is, follow the opponent on both the vertical and horizontal planes]
Follow the opponent’s incoming posture and lead him into emptiness. As I lead him in, I issue my own attack. The word “lead” actually has two meanings. The first is to accord with the opponent’s posture and draw him further in order to take advantage [of his momentum]. The second is to feign weakness, causing him to rush in brashly. We read in Chen Xin’s Boxing Treatise, “Entice the opponent with an ‘empty basket’; then just make one turn.” Enticing with an empty basket is the same as “Lure the opponent’s advance into emptiness.” ” Turning” means striking the opponent.
The older generation says, “People who practice push-hands live according to the principle of ‘neither let go nor resist’.” Not letting go means not quitting the opponent’s hand. Not resisting means not opposing him. This concept includes adhering and joining on a vertical plane, as well as horizontal sticking and following. Adhering motions belong to the category of “not letting go”. Following and joining motions belong to the category of “not resisting”. That is to say, when the opponent advances, I follow and join his motion. And if he retreats I adhere to him.
(from a Study of Taiji Push-Hands by Xiang Kairen)
by T’an Meng-hsien (as researched by Lee N. Scheele)
The Four Characters: Support, Lead, Relax, and Release
Support the opponent’s power and borrow his force. This involves agility. Lead the opponents power to the front of your body, then begin to store your force. This involves concentration. I relax my force without bending. This involves stillness. I release my force from the waist and feet. This involves completeness.
If the energy can be stored, it can also be released. One must release the energy in a straight line. When releasing the energy, practice the “straight-energy release” first, followed by the practice of “horizontal energy release,” the so-called “one straight-two horizontal.”
The Force (Jing) is Complete
The force of the entire body is trained into a unified whole. Substantial and insubstantial are clearly differentiated. when issuing force, there must be a root. The force rises from the heel, is controlled by the waist, and manifests in the fingers. It issues from the spine. One must also raise all of one’s spirit. Just as the opponent is about to issue force but has not, my force has already intercepted the opponent’s. I must not issue my force earlier or later. Even if you feel as if you skin is on fire or you are struck by a flood, you most not become the least bit perturbed. Seek the straight in the curved; first store then release; only then can you achieve consistent results. This is called borrowing the opponent’s force to use against him, or using four ounces to deflect a thousand pounds.
Exertion of jin-power (fajin)
The meaning of fa is of something coming out. Fajin is therefore the attacking jin-power. During attack softness and a stable centre of gravity is fundamental. As written above, you use attacking power, when the opponent has lost his centre of gravity. The amount of power used and its’ direction is very important. Beside the straight attack there are circular powers from above, below, to the left and right. In the “Song of Striking Hands (Dashouge)“ it is written: “Adhere, connect, stick follow, do not lose contact or resist.“ (Taijiquan-Lilun 1)
Jeijin (receiving energy)
According to Huang Sheng-Shyan, the difference between taiji and other martial arts, is that taiji can ultimately develop jeijin (receiving energy), where yielding, neutralizing and discharging, all happen simultaneously. There is hardly any physical movement, and no mental intention at all, everything happens spontaneously and naturally.
The practitioner is in a state of absolute central equilibrium, the posture is totally connected and relaxed with the feet deeply rooted. The mind is calm and as still as a mountain. By being totally connected, connected and relaxed the body become an empty void. When an external force contacts, the body does not resist it, the force just passes through until it hits the ground and rebounds back throwing the opponent. Similar to pile driving during construction work, the deeper the pile is driven into the earth, the higher the hammer rebounds.
Achieving jeijin (receiving energy) indicates attaining shenming (taiji enlightment), at which point (sparring) techniques becomes irrelevant.
The time of tensed focusing should be instantaneous. Release your power at the instant of contact accelerating your punch through your target until the cease of contact. Immediately relax and return to your ready stance whether your hit is effective or not. You can deliver an explosive discharge only from a proper mental and physical relaxed/tranquil state. Relaxation and tension are intrinsic opposites that you use appropriately to release your balanced force.
At the third stage of practice, ‘Fajing’ (expressing energy) is the main objective. According to the expression ‘Rou xing qi, gang luo dian’ when expressing the energy it is very soft until the last moment and then it becomes as hard as iron.
The shoulders should be relaxed and the elbows should be facing downward. When you express energy (fajing) all parts of the body must act together and feel like an iron spring being compressed, then at the very last moment your energy can be released, with the body moving in an opposite / back from the direction that ones energy is being expressed. The whole body should feel as though it is being stretched out as if like (five) bows ready to be fired. One bow is at the legs, one at the waist, one at the shoulders, one at the elbows and one bow at the wrist and hands. At this time the eyes must look far outwards in a forward direction so as if to express the explosive energy very far outwards. “Using your mind to express the energy far outwards will in turn let your energy actually be expressed far outwards”.
Tai Chi Principles by Professor Ji Jian-Cheng – Zhejiang University, China
Old Chinese texts describe this as your Qi moving to your Dan Tian. Focus your entire body during this exhalation stage. The “Yup” sound should be very short and explosive, like a rock suddenly landing in a well, splashing the water upwards. The focused/tensed phase of your power release should terminate instantaneously. “Fill” your abdomen only during the focused/tensed phase. The relaxed-tensed-relaxed exchange sequence of a power release must be extremely fast.
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