During our “Push Hands” party this Saturday, many issues came up. A new student wondered about the “magic” of the use of chi (internal energy). Several asked why we breathe in when we strike in the martial aspect of Tai-chi while other martial arts styles breathe out when they strike. This brought to mind what my chi-gung teachers taught me when I mentioned that some chi-gung teachers teach you to move the chi in the “microcosmic” and “macrocosmic” orbit in the body.
They asked me if I thought I was God. They explained that the body itself knows how to channel the chi properly and the only thing I could do was mess up that flow. They said that what they were teaching me was to stop messing up the flow of chi and then the chi would flow just fine. They explained their view that in the West we love to push and shove things around to fix them. This was true of even Chinese teachers in modern times.
But what good does it do to shove your chi in what you are told is the “correct” movement when you are still filled with habits of pushing chi around in improper ways. You would just be creating a conflict between your different habits of shoving, some supposedly good and some bad. Just stop shoving the chi around, they suggested.
The student who wondered about the “magic” of chi wanted to be able to knock someone down at a distance by holding up his hand. There are several ways to approach this issue. The main point is, why do you want to be able to knock someone down? What are the inadequacies in yourself that cause you to want to be able to knock other people down?
The second point is that these teachings require very detailed, long term study. The mechanics of chi are very exacting and specific. The relationship between chi and the physical body takes years of study and practice to understand, feel and master.
When the term “magic” is used, it generally means, “How can I do this without any effort on my part?” It is a sign of laziness. You just want to be able to use a magic word, for example, and not put in the years of study. So a real student would need to examine his tendency toward laziness. Magic is only magic when you don’t understand the mechanisms behind the result.
I met a couple of teachers who claimed that they could knock someone over at a distance. They even demonstrated it on their own students. But onlookers insisted that he do the same with them. The teachers did not want to demonstrate their skills on anyone but their own students. After much insistence these teachers did try to demonstrate this “chi at a distance” on others but failed.
The point is that this chi at a distance is a training exercise. The student must be very sensitive to the teacher’s chi. When the student feels this chi, he allows his body to move according to the characteristics of the chi he feels. The chi doesn’t knock him over but the student cooperates via his reaction to the chi.
There is great magic in chi training. It is NOT the magic of seeing great things and not knowing how they happened. It is the magic of being able to see simple things and KNOW how they happened.
When an experienced teacher practices his form the onlooker will see the slightest movements with barely any effort. A beginner at learning a tai-chi form will use exaggerated movements and seem to use a lot of effort and tension. Most onlookers will think the beginner’s tai-chi is spectacular because it is big and “loud”. The experienced teacher barely looks as though he is doing anything and is not very exciting.
Magic in this case would consist of being able to see the incredible control of internal movement (within the body) resulting in such slight external movement (movement of the body in space) of the experienced teacher. Magic is the ability to see the great in the insignificant. It is the ability to let go of all the habits of tension, mental patterns and chi blockage to arrive at the simple, natural state of being. Magic, in the real sense, should not be a compensation for feelings of inadequacy that appeal to your laziness.
Another discussion later in the day centered around this question: Should you lead the student on by promising great magic (in the sense that the student understands it) in the hope that he will eventually get and appreciate the real training? There was a story told by the Buddha. A man came home to find his house burning with his three little girls inside. He called out to them, “Come here at once. I have wonderful presents for you.” When they came out they were upset that there were no presents. But the father just wanted to save his children.
For my part, I cannot play games like that. I have to tell the students the bare truth. My feeling is, “What a tangled web we weave when first we practice to deceive.” The result is that I have few students but they are wonderful students. It may take them a long time to “get” things but they understand that I am not playing games with them. I don’t give them any room to hide in fantasies. There is nothing wrong with fantasies but I prefer to leave that to Hollywood.
Another point that was brought up dealt with acupuncture points. I was taught that every point on and within the body is an acupuncture point. Every cell and even every part of every cell is a center for the transformation of energy. The acupuncture points that you see on the charts are just useful points for healing purposes. If you work a specific point it will have a specific result. But this doesn’t mean that only those spots marked on the charts are acupuncture points.
I believe that in any good Oriental healing school this point is brought out. But the students often fail to appreciate or even to hear it. Many such students think that chi only runs through the meridians and not everywhere throughout the whole body. My teachers emphasized that chi must flow through every organ and cell of the body.
I showed a chart I had made to bring out what I felt was an essential point to understand the principles of tai-chi and of chi-gung. If you truly understand the chart, a lot of the tai-chi principles will make more sense.
The chart basically explained that there are two substances in the world and two forces (according to these principles). The two substances are matter and consciousness. These substances are part of everything in the universe. This means that consciousness flows through all matter and is not just a by-product of chemical reactions of the human brain.
Consciousness expresses itself differently depending on what it is flowing through. Yet the consciousness within a plant is the same “stuff” as our own.
The two forces in the universe are the yin force, pulling towards the center (gravity) and the yang force, flowing outward from the center. Both forces work on both substances. When we speak of the yang force in terms of matter, we use the term, “chi”. When we speak of the yang force in terms of consciousness, we use the term, “creativity”.
In its most fundamental state, matter and consciousness are one and the same. But the two forces “play” at creating an apparent separation between the two (the yang force separates matter and consciousness). The variation of influence of the yin and yang forces on the two substances at any particular moment is one meaning of the yin/yang symbol.
This is the same as an artist who steps away from his canvas to get a better overall view of his painting. When matter and consciousness appear to be separate, we have a stronger feeling of self or individuality. When they merge, when the force of gravity takes over, the two blend together. Your consciousness (which I call attention) and the world around you merge and you loose track of time and even of yourself.
When you relax, the force of gravity allows your body to sink to its center (the tan-tien). Since the earth is so large and exerts such a large gravitational force, our center then sinks to the center of the earth. This is called, “sung”. It is translated as “sinking” but more specifically it is the sinking of every point in the body into its center (tan-tien) and also the sinking of the center of the body to the center of the earth. It is yielding to the gravity of both the body itself and of the earth.
In this way when you yield to gravity you seem to merge, not only with the earth but with your body and with all the natural surroundings. I learned these principles while learning Zookinesis and that made learning tai-chi much easier to understand.
So now let’s get to the issue of breathing in and out. When you breathe in, this corresponds to drawing energy upward from the earth and expanding. Breathing in is yang and expansive. Breathing out corresponds to yielding to gravity and sinking into the earth. When you expand, energy flows outward which results in the punch or kick or push. When you sink you absorb the opponent’s force and ground it or circle it around back to him.
At the moment of impact your fist “feels” the alignment of the opponent’s body. This creates a trained effect in your body to line up all your joints in such a way that the upward, expansive force is directly aimed at the opponent and the opponent’s resistance is absorbed by your body. This re-alignment of the joints takes just a fraction of a second and takes a lot of training to accomplish. But it allows us to use the ground as our “floor”, to expand upward from the ground.
In hard style martial arts, their own body tension is used as the ground from which the punch issues. So their body tension fights against the strike and only a fraction of their potential force is released. The only tension used in tai-chi fighting is in our movements and just enough so that the arm (or leg or elbow etc.) doesn’t collapse when we strike. We want an exponential explosion of force shooting into the opponent. This can only be done when the body is as relaxed as possible. Hard styles breathe out and then hold their breath when they strike to achieve the maximum tension of the body. That’s why they’re called “hard styles”.
These are the types of issues we go over at the push hands parties at the Long Island School of Tai-chi-Chuan. We show how Taoist principles apply to our Tai-chi practice.
