Start: Friday, August 6, 2010 at 9:55am
End: Friday, August 27, 2010 at 5:55pm
Location: Daqingshan, Rizhao, Shandong, China

For more details, continueAugust 6, 2010: arrival in Beijing.
August 7, 2010: The Great Wall of China
August 8, 2010: Forbidden City. Afternoon train to Weifang. Weifang bus to Daqingshan.
August 9-15, 2010: Daqingshan International Taiji Seminars.
August 16-17, 2010: Daqingshan International Junsheng Cup Tournament.
August 18, 2010: Rizhao Beach.
August 19, 2010: Wulian Township day tour.
August 20-22, 2010: Daqingshan local village hikes.
August 23, 2010: Mt. Tai, the most sacred mountain in China.
August 24, 2010: Qufu, Confucius hometown.
August 25, 2010: Suzhou, Venice of Asia.
August 26, Shanghai, the Pearl of Asia.
August 27, 2010: Departure from Shanghai.

Students can request a customized 2-week package that includes the seminars and tournament.

Tentatively guest masters will be:
Li Enjiu: Chen Style Taijiquan Practical Method
Cai Shengye: Chen Stgle Taijiquan Practical Method
Chao Xiuzhen: Chen Style Taijiquan Practical Method
Ni Yuanhai: Hunyuan Taiji
Sun Zhonghua: Hunyuan Taiji
Others masters to be announced.

There will be a full time training course on Daqingshan from June 15th to Sept. 15, 2010. This event will be held while the full time students are still on the mountain. Full time students will participate at all events at no extra cost.

email: fulltime@chenzhonghua.com
http://www.chenzhonghua.com
http://www.chenzhonghua.cn (Chinese)

]]> http://internalartsia.wordpress.com/2010/02/22/daqingshan-competition-and-seminars-2010/feed/ 0 Editor Daqingshan http://internalartsia.wordpress.com/2010/02/11/chen-zhonghua-video-illuminates-may-5-notes-from-daqingshan/ http://internalartsia.wordpress.com/2010/02/11/chen-zhonghua-video-illuminates-may-5-notes-from-daqingshan/#comments Fri, 12 Feb 2010 00:51:11 +0000 Editor http://internalartsia.wordpress.com/?p=224 ]]> Great timing! The following youtube video clip was just posted, by “Practical Method”.

Chen Zhonghua gives a very clear tutorial on fine points of distinction, involved with “how to keep the center” while engaged in

form practice and push hands. The demonstration with a partner later in the video clip, is very pertinent to the principles elaborated in our previous post. Hopefully this visual hands on demonstration will help the reader better grasp the nature of the mechanics which were discussed in Centered Action and Activation of Spatial Relationships in Push Hands.

As Master Chen stated on the earlier occasion,

It involves rotating joints, to reorganize my inner body relationships, creating appropriate angles, to occupy the optimal space for my center balance to be sustained, while my opponent’s space and center is taken away.

It is most helpful and illuminating to gain the advantage of this very clear video demonstration of that critical Taiji principle, in its practical application both in movements during the form, as well as during interactive response to an opponent.

Note the portion of the video when Master Chen shows the different mechanics in play as he presented his center to the opponent straight on, creating a flat surface which was easy to push. Then he showed the effectiveness of the stable center with micro adjustments of rotation presenting an angular surface, immediately destabilizing his partner on the video clip. This was a vivid depiction in direct correlation with his earlier statements:

I adjust relationships inside my body to create the correct angles within my own physical structure. That means my opponent is always presented with a 45 degree angle on any accessible external surface of my body…………

Alignment of my inner structure through joint rotation and midsection adjustments are the means to accomplish my own balanced structure. These internal micro adjustments reposition the angles on the outer surface of my structure, presenting different angles and positions of my hands, arms, and shoulders. This is quite different from outer body movements, which involve arms and hands moving in contact with an opponent, or moving independently from the torso, or hips and lower legs. Once I am in contact with my opponent, the inner actions cause the outer limbs to lengthen, to stretch. This expansion of my outer surface then serves to “take away” my opponent’s space, and reduces time for any reaction.

Centered Action and Activation of Spatial Relationships in Push Hands

Principle: Taiji Push Hands is always about my mind, body, structure, angle, space, timing, etc. It is not an emphasis on responding to my opponent. It is always about

….. adjusting my structure, to sustain my center. It involves rotating joints, to reorganize my inner body relationships, creating appropriate angles, to occupy the optimal space for my center balance to be sustained, while my opponent’s space and center is taken away.

To “take away space”:

1. I adjust relationships inside my body to create the correct angles within my own physical structure. That means my opponent is always presented with a 45 degree angle on any accessible external surface of my body. At the same time, my adjustments create a flat, 180 degree surface on accessible points of my opponent’s body. His “flat” surfaces offer me the opportunity to easily unbalance his uncentered structure.

2. Alignment of my inner structure through joint rotation and midsection adjustments are the means to accomplish my own balanced structure. These internal micro adjustments reposition the angles on the outer surface of my structure, presenting different angles and positions of my hands, arms, and shoulders. This is quite different from outer body movements, which involve arms and hands moving in contact with an opponent, or moving independently from the torso, or hips and lower legs. Once I am in contact with my opponent, the inner actions cause the outer limbs to lengthen, to stretch. This expansion of my outer surface then serves to “take away” my opponent’s space, and reduces time for any reaction.

Any point “popping out” which occurs due to locking joints of the legs, or shoulder, or any joint which is engaged independently, rather than working with the other joints, integrated in their required respective actions, pulling into the center. Any “locked out” point will be vulnerable. The opponent could easily attach to such a vulnerable point and penetrate its destabilized structure.

So the objective is to “lengthen”, to expand (never collapsing) from our central balance point. We create a line, which intersects our center, associated with two further extended points. For example, a line might be drawn from a shoulder point near the neck, to connect with a point on the bicep above the elbow. This opens the shoulder, while letting it rotate into the center of our structure, instead of “popping” up or out (which would collapse the point).

We can always stretch from point to point. You can imagine a rod which extends in a line to a point on the ground, wall, or whatever, from a specific point of the body. You might create the imagined structure, which might be employed as if it were a third leg, providing support and leverage, and a grounding structure to direct energy according to your intention.

This process creates the effect of lengthening of body, with application of the separation of yin and yang. The ability to consciously and selectively manipulate the stretching all the different parts of the body with appropriate isolation of each, at the right time—– these are the physical requirements for the creation of the longer, more expanded spatial relationships. Development of these capabilities leads to the unique skills which reflect the higher levels of achievement, with Chen style Practical Method.

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The Separation of Yin and Yang, as it is Applied to all Internal Physical Interactions

Isolation of Attention

The shoulder and kua must work together in a constant interaction, engaging in a proportional and timely active and counteractive process. For example, as the feet push and pull, with the kua joints rotating in adjustment to the force, the elbow must pull in, even as the hand is stretching out to the fingers.

“Keep pulling in” while “measuring”. This means, balancing every tiny internal action, which must move at the proper time and proportion, continually maintaining that proportional adjusting activity.

It is a compensatory process, like a scale, balancing in proportion, with all the centrifugal force of all movements going towards the self, pulling to the center.

Direction

When the elbow pulls in, while the fingers are expanding outward, this can be applied to any direction. In the application of our circle, the kua’s position and rotation determines the angle of our arm, hand, and fingers, extending energy up, left, right, down, etc.

Function like a Ball of Steel

In facing a larger opponent, we can “cut” their length, taking away their space, by directing attention to a point which would cut into their space, thereby destabilizing their structure, as it is cut off from its center. For example, we can direct a line of force which intersects their rear leg, breaking the connection between the opponent’s back foot and the ground.

We can equate the concept of “cutting time” with this process of “cutting space”. Likewise, the same action can be understood in terms of “cutting direction”. In terms of the functional outcome, the result is the same.

When we create the optimal structural relationship, with an appropriate “line” directed to our advantage, we must keep this line engaged in a direction which will cut into his space at an angle of 90 degrees.

The Chen Style Practical Method distinguishes between hard and soft, and defines the appropriate application of each value at all times. Joint rotation will apply the functional effect of softness, while at the same time retaining the hardness of “steel”. The effect will never present the quality of “tofu”, “loose” softness in Taiji applications. The full expansion of peng will be present at all times.

In terms of rotation while retaining the “steel” quality, we view the softness in its capacity to rotate, moving our feet to position for attaching and creating angles in our structure, to sustain our center, and make our center empty, inaccessible to the opponent.

Those who witnessed the push hands skills of Grandmaster Hong considered him to be very strong. But those who touched hands with him always said “you cannot grab him”, “you cannot catch him”. His exceptional ability to automatically adjust his internal rotational actions left his opponents without any access to any weak points to attack.

When we understand the true role and correct functions of internal rotational actions, we begin to gain a practical understanding of the concepts of “force” and “power” as applied to Taiji. From the Taiji perspective we might associate “force” with external physical movement. We can speak of “power” as the efficient direction and functional application of energy. We can view power in terms of where energy ”goes”. Once the energy is no longer moving, or being directed within the framework of our own aligned structure, we cannot “rotate it”. This is what happens if the structure, wobbles, goes out of alignment, with different body parts moving independently or outside the balanced proportions of a stable structure—- i.e. when the body is moving horizontally in space, without vertical alignment pulling and rotating energy towards the center of its structure.

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Power VS Force: Always Pull Inward

Rotation (action) also always incorporates sinking.

For example, as elbows pull in towards the center, there is a simultaneous pull downwards at all times, harnessing the power of the force of gravity. This constant inward and downward force will constantly maintain the equal and opposite energy for its outward applications.

Chen Style Practical Method emphasizes the functional application of internal rotation, as the means to create the structure for power generation and direction of power. With this contextual framework, we can understand that power is measured by its effect.

In application, power is always intended to be directed through the opponent, expanding beyond any immediate limits of contact.

One very simple conclusion, for the adherence to an essential core principle, ever present in the practice of Chen Style Practical Method: we are always pulling in, so power always goes out, through the opponent. At all times, during all form or push hands practice, we always emphasize “Every push is a pull”, and “always pull inwards”.

The Principle of Separation of Yin and Yang, as applied in Internal Action and External Movement

In Chen Style Practical Method, we always distinguish between movement, which is used for positioning, and action which facilitates rotation. We use the term “movement” in reference to horizontal repositioning of the whole body in its external location in space, forward or backward, left or right.

Rotation involves internal vertical adjustments and repositioning of inner space, engaging in any actions required for directing power outwards, from a stable structure.

Actions for the maintenance of a centered and balanced structure are constantly engaged when there is external pressure from an attacking opponent. We exercise patience. “I allow them to approach my most vulnerable point, then I connect, as they have committed their own central core.

“I engage, then apply energy through my actions and movement. Following attachment, my action/rotation is employed with great effect”.

Separation of Yin and Yang, as applied to parts of the body interacting while engaged in rotations of the various joints

Create points in the feet: Left heel to ball in right foot, right heel to ball in left foot. We always put pressure on a point in each foot, to generate the appropriate spiral through ankle, lower leg, knee and upper legs, kwa, and then waist, torso, shoulders, elbows, wrists, hands.

Stance should promote an active coiling energy which separates each part of the legs, upper body, and limbs from its adjacent segment, stretching in the opposite direction. So in a horse stance the feet coil inward from the heel toward the toes. Then the lower leg coils outward from the ankles up towards the knee. Then the upper leg coils inward and upward through the inner thighs and buttocks. Then the kwa coils outwards from the inside, so that the front of the kwa section is opening and stretching outwards. This alternating coiling of adjacent body parts creates a ‘desynchronizing” effect from joint rotation, like gears rotating in place. The result is a fully expanded structure, a Taiji skill conveyed by the term “peng”.

The author, Gordon Muir, and co-editor, Todd Elihu, report some very significant findings based on first hand interviews with He Shugan, who  trained for many years with both Hong and Chen Fake. This historical perspective might have important implications,

for those who value the structure of an unbroken lineage of a tradition of martial knowledge, and for those who seek the teaching of techniques and principles handed down via direct transmission from the most highly skilled exponent of that tradition, as in the case of the renowned Master, Chen Fake.

In modern society, questions about things such as “tradition”, “lineage”, and “secret transmission”, have taken on meanings very different from those of earlier generations. It has become common practice for countless “masters” to emerge with claims of possession of “secret transmission”,  of various forms or variations of martial arts styles, or claims of unsubstantiated titles as “lineage holder”. In many cases, titles have simply been self appointed, or “conferred” by means of political appointments, or assumed by virtue of family relationships, even though the “title holders” may have never trained or studied with the preceding generation’s representative.

In our internet generation, things can easily get really complicated, as questions of “authenticity” can be devalued to the extent that individuals without any first hand knowledge of any factual foundations, can advocate any position, voicing hearsay, or random or unsubstantiated opinions about anything and everything. These musings can nevertheless gain widespread acceptance by the uninformed. It can be perceived as accepted practice that such questions are simply a matter of debate, to be argued and settled by “logic”, (or worse, by literary or verbal “flaming”, or intimidation), rather than simple review of available historical evidence and testimony. (Unfortunately, in many cases, access to reliable evidence means it is necessary to travel to China, and then establish connections to obtain eye witness testimony. Many who like to argue never make that journey, or never get access to reliable testimony.)

In earlier generations, these issues were usually more apparent to public view. Masters often spent their lifetimes in one place, studying from their master on their home turf. Many martial styles were handed down in villages or other locales, for generations, in this manner. During the twentieth century, it naturally became more common for masters and their arts to “move around”, as societal changes, and means of transportation facilitated travel and relocation.

In cases where a master of some style of martial art would begin teaching in distant locales, away from home and family, naturally the master might choose to accept students and transmit his teachings to his top disciples, as the only option to preserve the tradition which was handed down to him.

Chen Fake was one of these masters who left his home in Chen Village, and relocated in the big city of Beijing. During the time of Chen Fake, it was still quite common for those who questioned the skills of acknowledged masters, to step up with a challenge to hand to hand combat. On the center stage of Beijing, from 1928 to 1957, Chen Fake was never defeated by any of these challengers. Therefore his mastery and the authenticity of his position as acknowledged lineage holder of Chen Style Taijiquan has never been questioned. The question is, how did he pass on his teaching?

The authors of the article relate some of the fascinating events surrounding Chen Fake’s humble beginnings and ascendancy to great fame for his Taiji skills. Of particular interest is the intimate relationship between Chen and Hong Junsheng, throughout Chen’s career in Beijing. During Chen’s early years of teaching, he frequently lived with Hong and his family at their home. During the Japanese invasion of 1937, as Hong’s family lost their wealth and home, and Chen had become quite successful with support from his large group of students, he gladly reciprocated with generosity, opening his home to Hong and his family.

The article recounts this history which is for the most part commonly recognized matter of public record of the close relationship of Chen Fake and Hong Junsheng. It is well known that Hong was among the first disciples of Chen Fake, and that he studied in a close day by day relationship with Chen, longer than any of the great Grandmaster’s disciples.

Beyond this review of history of the master disciple relationship of Chen and Hong, the authors went much deeper into an investigation of the details of Chen Fake’s transmission of the “indoor” teachings of his Chen Taijiquan traditional style to his closest disciple. What lends great import to this recounting, is that Gordon Muir and Todd Elihu gained this information by gathering first hand eye witness testimony from unbiased sources which are certainly worthy of the highest respect.

After Hong had studied with Chen for 15 years, he had attained a high degree of skill. Encouraged to do so by his master, Hong embarked to Jinan, where he could refine his abilities by taking on his own students and working within the framework of a teaching role, to rise to higher levels of mastery.

He Shugan was one of Hong’s earliest students in Jinan, and he was serious enough to become a disciple, training with Hong for 2 years. Then when He Shugan was accepted for university studies in Beijing, Hong gladly granted his request for a formal letter of introduction, to study with the Grandmaster, Chen Fake. He Shugan studied with Chen and became a disciple, eventually attaining high level skills.

In 1956 Hong returned to Beijing and trained with Chen Fake, in what can be seen as the framework of a true master, studying with the Grandmaster. Building upon the strong foundation of so many years developing under the tutelage of the great Grandmaster, with 13 more years of intensive training, with hundreds of students, and many challenges, Hong had risen to a level of great eminence in his own right.

During the following months, the two close friends, Chen and Hong like reunited father and son, worked closely together for hours every day, going over every detail of the form and practice. Chen observed and corrected or refined each and every move and posture of Yi Lu and Er Lu, push hands, applications, until he could pronounce that Hong had “everything correct.”

It is very significant that He Shugan, as a disciple of Hong and long time advanced student of Chen Fake, accompanied them during these sessions and therefore can report as to the exact details of the events which transpired. HE Shugan is now recognized as a master in his own right and is very clear about his recollections during his training with Chen and Hong.  When interviewed by Gordon Muir, He was asked if there was any difference between the forms as taught by Chen Fake, and the forms as taught by Hong Junsheng. He Shugan has stated clearly that “There was no difference, the forms were the same.”

This article can be seen as a very convincing clarification of recent historical events which have somehow become somewhat clouded by misguided speculations of the past few decades. There have been some “analysts” who have suggested that Chen Fake had “recreated” his forms in his last years, into the New Frame forms. Yet here we have eyewitness testimony of  Grandmaster Chen’s corrections of Hong’s forms, at the time very close to the end of Chen Fake’s life. And according to close observation from a well educated, knowledgeable expert in the teachings of both great masters, attending all the daily sessions, of this final transmission of the full range of the traditional teaching—– Hong’s form was the same as Chen’s form.

In the Tai Chi Magazine article, Gordon Muir is pictured in a photo with He Shugan. So we know He Shugan is alive and well, and we can be comfortable in the integrity of the author’s research. Actually, everything reported by He Shugan corroborates what Hong himself documented in his own writing in his classic major work, Chen Style Taijiquan Practical Method .

This wonderful survey and well documented research can be appreciated for its illumination of the traditional process and mechanics of  transmission of indoor knowledge, as a great master hands down the treasures of his lineage. As we review this process in the case of Chen Fake, with his longest term disciple, Hong Junsheng, we can draw some conclusions which illumine the simple, natural aspects of this hallowed tradition.

We see that Hong was in the position to receive this treasure from his master, not because he was born into any particular family, or because of some political expediency. It almost seems there was not any matter of choice about the whole thing, by Chen Fake or by Hong. It is just that Hong was there from the beginning, from Chen’s arrival in Beijing, and spent the most time with the Master, almost in a devoted father son relationship, and worked diligently perfecting what he had learned, even training hundreds of his own students during the process. The days of final transmission were the sealing of the process, the grand refinement which Hong would subsequently evolve into his own legendary degrees of mastery, and teaching thousands of students, in the ensuing decades.

Once again, when we consider the life and teaching of the man who brought us the “Practical Method”, we can see through a window which reveals the “practicality” and a common sense view of the nature of the teaching and learning of Taijiquan. This view of lineage and transmission demands that the titles are earned, rather than merely “inherited”. It really should be about how long, and how hard, and how effectively you study and practice. It most likely will come down to whichever student works the hardest, for the longest time—–that student will shine, and the master will not fail to recognize the most deserving disciple.

When the student reaches a level of more deserving, then the hands on corrections from the master will be available. It is only natural that the teacher wants to share as much as the student can possibly absorb. And the student can only absorb more, when the student has reached higher levels of skill which allow further understanding and experience. So from whatever level we aspire, hopefully we can draw some inspiration from the beautiful story of Chen Fake and Hong Junsheng, and keep making progress towards the lofty goals. For those who want to connect directly with this particular  tradition, they can study The Chen Style Taijiquan Practical Method as taught by Chen Zhonghua.

We attended Chen Zhonghua’s workshop in Milwaukee, March 13-15. Since this venue replaced Fairfield as the Heartland host for this spring, my perspective was somewhat different as a traveler/attendee, rather than host and organizer. In this and subsequent posts,  I will attempt to share some observations and perspectives, which hopefully will offer a glimpse of the remarkable depth of knowledge and experience brought out by Master Chen at this workshop.

This workshop was somewhat unique in its makeup, as there were no beginners, and almost everyone there had a fairly serious approach to their study of Taiji for its  practical applied value—-i.e., a fairly hard core group even by the standards of most Chen Zhonghua workshops. This degree of interest allowed Master Chen to add layers of depth and subtlety to a wide range of demonstrations of mechanics and foundational skills, and an even greater precision in his execution and instructions for techniques and applications.

This environment resulted in a continuous flow of demonstration of various moves, or drills, or techniques, always accompanied by hands on execution on each workshop participant in succession. To describe it with a pictorial flavor: even more so than usual, all the students were flying and/or rolling on the floor throughout the weekend—- learning by first having it “done” to them, and then attempting to replicate what they had experienced.

Chen Zhonghua’s workshops always provide a vigorous, hands on immersion in the awesome potential of higher level applications of Chen Taiji. But this workshop gave me an even greater appreciation of the marvel of Master Chen’s tireless dynamism in his weekend long outpouring of knowledge from his vast reservoir of experience and skills. So much of what he does creates a sense of awe for the students who witness and feel the effects of skillful applications. This appreciation appeared to be universally felt for all who attended.

In upcoming posts, I will attempt to identify a few key principles and insights garnered from my instructions during 2 private lessons and at the group workshop. The weekend gave me some experiential understanding of some aspects of Master Chen’s teaching which he has emphasized for many years. Yet the teaching on this weekend gave me some very new and fresh perspectives on the means of implementation and the value of these principles. It may be difficult to convey some of the subtleties, but I will strive to at least stir the ingredients for the possibility that some flavors might emerge.