Tai Chi the Dichotomy of Yin
and Yang
By Bru Bowden
(Response to article by John Mills: Tai Chi for Health or Tai
Chi for Self-defence (TCAA Newsletter, July 2005).)
Firstly I must say that I found the article by
John Mills (TCAA Newsletter, July 2005) extremely interesting. It is
refreshing to read that broaderunderstandings of Taijiquan (used in lieu of
Tai Chi Chuan purely for ease of typing) are permeating through. However I
have the following comments to contribute.
I am one of those that never
doubted that Taijiquan was BOTH a martial art and a fascinating method of
health preservation and improvement. My
background in studying most of the major traditional styles
(and sub-styles; at least 5 different methods of Yang school) of Taijiquan,
has enabled me a greater understanding of the similarities rather than the
differences between the styles. If we look only at the external appearance of
different styles, then the obvious is evident. However, if we delve deeper
into the principles, we discover that they are similar if not the same for
all. One obvious difference is the use of Fa-jing (issuing of energy) in Chen
forms, which I will cover further in this article.
In his book ‘Tai Chi Theory & Martial Power’
(1996), Dr Yang Jwing-ming states that Taijiquan is now the most popular
Qigong style in the world. It is of the ‘internal school’ (Neijia) of martial
arts. We know that all Taijiquan forms contain, or indeed are, Qigong, both
Neigong (internal work) and Waigong (external work) are evident. These were
designed to build a number of positive aspects, which contribute in both
health and self-defence. The Qigong of performing Taijiquan forms strengthens;
muscles, ligaments, tendons, bones and the internal organs. It improves;
respiratory function, relaxation, balance, concentration, reflexes, bodily
energy levels and raises the spirit. All of which are necessary for both
health and self-defence.
The ‘Taiji’ (yin-yang symbol)
expresses the dichotomy of yin and yang. Is it not therefore, reasonable to
assume and accept that health and self-defence can coexist in balance, within
Taijiquan? I remember one of my Masters,
Professor Lin Tzi Chiang, back in the mid 1980’s often saying, "To gain the
full benefits of Taijiquan, it must be practiced as though for martial art
purposes". I do not think that he was referring to the fighting benefits, but
to the methods of practice and attitude towards training, expressing the
principles of Taijiquan.
Historically, until the early 1900’s, Taijiquan
was primarily viewed as a martial art. This is evidenced in the classic
writings of the late 1800’s where Taijiquan was portrayed with descriptions of
its martial methods. Chen Pan-ling in his ‘Original Tai Chi Chuan Textbook’
(Chang & Carruthers, 1998) acknowledges that the popularity of Taijiquan was
due to its ability to combat an epidemic of tuberculosis among the professors
and students in Beijing in 1912. It was then dubbed "tuberculosis curing
technique" and it
was
Yang Cheng Fu that first revealed it to the general public in Beijing in 1926
as a health exercise. an epidemic of tuberculosis among the professors and
students in Beijing in 1912. It was then dubbed "tuberculosis curing
technique" and it was Yang Cheng Fu that first revealed it to the general
public in Beijing in 1926 as a health exercise.
Today, it is essentially only the Chen systems
that retain elements of Fa-jing (which most overtly demonstrates Taijiquan as
a martial discipline) within their initial forms. That is not to say that
Fa-jing is not included in the other systems, but it is less evident and not
generally taught if health is the primary focus. However, from a martial
perspective, all slow forms of Taijiquan have a matrix from which Fa-jing can
be expressed. Therefore, I suggest that for advanced practitioners, it is not
necessary to learn forms containing Fa-jing if you understand its fundamental
principles, as it can be applied at any time during the form. However, a
beginner without an understanding of the basic principles will tend to resort
to external power in attempting to express Fa-jing, which will almost
certainly retard their progress in Taijiquan. Also, Fa-jing is dangerous to
practice with a partner and I do not recommend sparring within the context of
internal martial arts.
Regarding the development of Taijiquan, it is
unlikely that it was Yang Cheng Fu that removed the Fa-jing from his ‘long
form’ prior to promoting it for health. I say this because the other styles
were not essentially influenced by him in their development. It appears that
his grandfather, the great Yang Lu Chan, is the common denominator in the
development of all the popular styles except Chen. Wu Yu Xiang studied both
small frame Chen and Yang Lu Chan’s methods directly from the master himself.
Wu Chien Chuan studied under his father, who learned from Yang Lu Chan. Yang
Cheng Fu studied under his father Yang Chien Hou who in turn learned from his
father Yang Lu Chan. Sun Lu-tang was of the Wu Yu Xiang lineage. So one can
speculate that either Yang Lu Chan learned his ‘long form’ as a Qigong form
from the Chens directly or he created it as a Qigong form encompassing the
fundamental principles of the Taijiquan that he learned from the Chens.
An exponential amount of
research over the past few years, as presented in peer-reviewed journals, has
endorsed Taijiquan as a health enhancing exercise. It is interesting to note
that many studies were of short duration (3 – 4 months) but adequate data were
gathered to create positive findings. So Taijiquan is solidly endorsed as a
health exercise and it is my belief that it should continue to be promoted as
such. There is a potential danger
in Tajiquan being promoted as a martial art activity, in that many people may
be dissuaded from beneficial participation, through misunderstandings.
If one wishes to study Taijiquan directly as a
means of learning to fight, one will rapidly become disillusioned, or
instructors may sacrifice the internal principles resulting in an external
gong fu and not Taijiquan,
purely for expedience. An example of an art that arguably
switched from internal to external is Wing Chun, which is promoted as the
ultimate fighting art (partly because of its connection with Bruce Lee).
Traditionally Wing Chun has a large internal matrix within its forms, but
these are mostly overlooked in the quest to fight and gain superiority and
advantage over others in the quickest possible time. This has resulted in Wing
Chun losing its internal martial values and gaining the reputation as an
extremely effective external system. In reality Wing Chun has more in common
with internal martial arts than it does with external ones. If one observes
the older lineages of Wing Chun (non-Yip Man/Hong Kong) it appears to contain
elements that relate more to Taijiquan, Xingyiquan and Baguazhang than the
external martial arts. It is very soft and relies on the development of
internal energy. It relies on contact reflexes and non-visual understandings
(which are internally processed) and body position and structure is extremely
important. It also relies on disturbing the opponent’s balance through their
centre of gravity and is passive until contact is made (a bridge is created)
with an opponent. This discussion on Wing Chun is merely to illustrate that a
shift in view without adequate explanation or education can have profound
effects on a system.
My hope for the future is that Taijiquan will
be promoted in its entirety, so that it can be enjoyed for health and
well-being, relaxation, recreation, socialisation, cultural interest,
philosophical interest, sport and competition, self-discipline and
self-defence, as the pathway should essentially be the same for all reasons
for participation.
Background: Bru is currently undertaking a
Master of Health Science degree at Victoria University; researching aspects of
Taijiquan. He is a Registered Nurse, Division 1 and holds a Diploma in
Acupuncture and Moxibustion and Graduate Diplomas in Gerontic Nursing and
Hospitality and Tourism. He has over 30 years study in martial arts and 23
years study of Taijiquan with notable schools and instructors, including:
Master Chen Fei (deceased), Master Yau Yee Kay, Prof. Lin Tzi Chiang, Master
Liu De-ming and Master Peter Wu. Bru is also a member of the ‘Australian Kung
Fu (Wu Shu) Federation’ and is the head instructor of Yi Li Fa (Taijiquan,
Qigong and Neijia Gong Fu Association).
Contact:
bbow6873@bigpond.net.au
Home Page Articles