Oktober 2017 – delavnica potiskanja rok z Davidom Gaffney-jem in Davidine Sim

Slovensko združenje za Chenjiagou taijiquan organizira delavnico potiskanja rok (tui shou) z Davidom Gaffneyjem in Davidine Sim. Delavnica bo potekala od 5. do 8. oktobra 2017, v Tržiču, v prostorih društva Chen taijiquan Slovenija.

David in Davidine, ki prihajata na povabilo Slovenskega združenja za Chenjiagou taijiquan na že tradicionalni vikend seminar, vodita v Manchestru taiji šolo Chenjiagou Taijiquan School GB.

Urnik, cenik in ostale informacije so na voljo tukaj .

 

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Zanimiv prikaz večmesečne vadbe v taijiquan šoli v Chenjiagou

Špela Kolenc je nekaj mesecev preživela (prepotila) v Chenjiagou in pripravila zanimiv zapis vsakodnevnega življenja v “srcu” taijiquana. Zapis je objavila na blogu Slovenskega združenja za Chenjiagou taijiquan.

Priporočam v branje. Špeli pa želim, da bi novo znanje in izkušnje pričela kmalu deliti v Sloveniji. In upam, da ne bo nič narobe, če objavim tudi njeno fotografijo, ki jo prikazuje na delu v Chenjiagou.

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Kitajske borilne veščine na Zahodu med prvo svetovno vojno

Republika Kitajska je leta 1917 vstopila v prvo svetovno vojno na strani sil Antante. V letih 1916-1918 je v Evropo poslala delovne enote, ki so štele približno 140.000 ljudi. V prostem času so nekateri med njimi vadili in prikazovali tudi borilne veščine. Mnogo Evropejcev je ob tej priložnosti spoznalo tradicionalne kitajske borilne veščine.

Poleg branja spodnjega članka (v angleščini) je vreden ogleda tudi arhiv fotografij Imperijalnega vojnega muzeja.

Introduction Co-authorship of today’s post is shared with Joseph Svinth, the editor of the EJMAS and multiple other important works on martial arts studies. He brought the following account and historic photographs to my attention, and we both agreed that they were worth sharing here. It seemed as though the events of WWI […]

via A 1918 Account of Traditional Martial Arts in the Chinese Labor Corps — Kung Fu Tea

Douglas Wile objavil članek o štirih novih dokumentih, ki bodo spremenili zgodovinopisje taijiquana

Douglas Wile je zaslužni profesor kitajščine in kitajske književnosti na brooklinskem College-City University of New York, ki se že približno petdeset let ukvarja tudi z vadbo in zgodovino taijiquana.

V članku, ki bo zagotovo odmeval v skupnosti ljubiteljev veščine, podrobneje obdela vsebino in vpliv štirih nedavnih dokumentov iz zgodovine taijija. Članek je objavljen v julijski številki Martial Arts Studies.

[ Wile, Douglas, 2016. ‘Fighting Words: Four New Document Finds Reignite Old Debates in Taijiquan Historiography’, Martial Arts Studies 4, 17-35. ]

Članek v celoti najdete tukaj.

Poletni tabor kitajskih borilnih veščin, junij 2016

Taijiquan Institute in Shaolin tempelj Slovenija pripravljata izjemno zanimiv poletni tabor. Gre za zelo zanimiv in dobrodošel način sodelovanja in dvigovanja kvalitete učenja borilnih veščin. Tabor bosta vodila mojstra Milan Kapetan in Žiga Tršar oziroma Shi Heng Dao in Zeng Xigua. Seveda gre za isti osebi ;)

V nadaljevanju objavljam celotno besedilo vabila.

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Na trodnevnem Poletnem taboru kitajskih borilnih veščin vam bosta 35. generacija shaolinskih bojevnikov in 7. generacija mojstrov Yang taijiquana pokazala, da ima Kungfu več obrazov. Mojstra Shi Heng Dao (Milan Kapetan) in Žiga Tršar (Zeng Xigua) bosta prvič v Sloveniji združila učenje dveh velikih kitajskih tradicij. Izkoristite to izjemno priložnost in se nam pridružite na intenzivnih treningih na Otočcu, v prečudovitem naravnem okolju ob reki Krki. Paket vključuje polni penzion v Hotelu Šport ****, kjer so na voljo savne, prost vstop v bazen in brezplačen WiFi.

Mojstra:
Shifu Shi Heng Dao (www.shihengdao.com) se že 20 let posveča raziskovanju shaolinskih borilnih veščin, budizma, kitajske filozofije in spada v 35. generacijo učencev (posvečencev) templja Shaolin. Je kvalificirani mojster pristne shaolinske kulture in prvi, ki je te veščine pripeljal v Slovenijo. Trenutno živi in poučuje v Londonu.

Dr. sinologije Žiga Tršar (www.taiji-institute.si) je s 6. letom začel trenirati orodno gimnastiko, notranje stile kungfuja pa je spoznal na Kitajskem pred 20 leti. Tradicijo borilne veščine taijiquan družine Yang, katere naslednik je, mu je predal njegov učitelj, shifu Zeng Xiangbo s Tajvana. Shifu mu je predal tudi znanje wingchuna po tradiciji Yip Mana. Vodi in poučuje v svojem klubu Taijiquan institute.

Opis dogodka:
Na taboru boste spoznali, kako iz trdega stila preidemo v mehkega, ter kako mehkoba postane trdnost. Kako se različna pogleda na kungfu srečata v borbeni aplikaciji in kako z vajami qigong in daoyin ohranjamo zdravje in vitalnost. Treninge bosta mojstra vodila izmenično. Delavnica je primerna za vse, ne glede na starost. Zaželeno je predznanje iz borilnih veščin!

Urnik:
Program je zasnovan tako, da si bomo izmenjali izkušnje dveh velikih tradicij borilnih veščin. V jutra se bomo prebujali z MEDITACIJO in JOGO, po zajtrku nadaljevali z ločenim klubskim treningom SHAOLIN KUNG FUja in TAIJIQUANa, ki bo prešel v skupni trening SANSHOUa in TEKMOVALNEGA PUSH HANDa. Po kosilu bo čas za utrjevanje starih in spoznavanje novih vsebin posameznega kluba. Pred večerjo še en skupni trening WINGCHUNa, za kvaliteten krepčilni spanec pa bomo poskrbeli s QIGONGom in DAOYINom. Zanimivih vsebin vsekakor ne bo manjkalo. Tabor se prične v petek, 17. junija 2016 ob 16. uri in konča v nedeljo, 19. junija 2016 prav tako ob 16. uri. Bolj podroben urnik tabora dobite ob prijavi na dogodek.

Cenik paketov in prijava na spletni strani:
www.shaolintemple.si/poletni-tabor-2016

Pohitite. Število mest je omejeno.”

 

 

 

Nova branja

Jan Silberstorff je izdal še besednjak daodejinga, ki je njegova četrta knjiga povezana z daodejingom. Prvi dve sta prevoda daodejinga s komentarji, tretja pa povezuje daodejing in prakso taijiquana v obliki priročnika oziroma napotil za vadbo taijija na podlagi daodejinga.
Slednjo sem nabavili in je res vredna branja oziroma vadbe.
Vse omenjen knjige so v nemščini.

Več na spletni strani WCTAG.

 

 

Kako je lahko “počasen” taiji borilna veščina?

Tako:

 

“Pretepala” sta se Jan Silberstorff in Cassius Thalles Costa Mendes. Čestitke predvsem slednjemu, da je vzdržal Silberstorffove aplikacije.

Chen Zhenglei: On Substantial Improvements

On “Substantial Improvements”

Chen Zhenglei

How to Practice Taichi for Substantial Improvements

  1. INTRODUCTION
  2. THREE DO’S AND THREE DON’TS
  3. THREE ESSENTIAL FACTORS
  4. FIVE MINDSETS

 

  1. INTRODUCTION

In recent years, on my tours in China and abroad, the question I was most asked by both Chinese and non-Chinese students is: How to practice taichi for substantial improvements? I will share my understanding in the next few points. I sincerely hope for comments and correction from other taichi teachers.

Like doing anything else, in order to understand how to practice taichi well, it is paramount to understand what taichi is. It is an important prerequisite to understand taichi from all aspects. Without a clear understanding, it is difficult to imagine that one can gain any substantial improvements.

Taichi was created by Chen Wangting, a ninth generation descendant of the Chen’s Family in Wen County Henan Province. Based on the family style boxing systems and by absorbing essence from other boxing systems, combining techniques of ancient energy systems such as Daoyin (internal energy manipulation) and Tuna (breathing exercises) as well as adopting theories from Yijing (The Book of Change) and the meridian doctrine of Chinese medicine, he created a boxing system that focuses on both the internal and the external training. The postures and moves are designed and structured according to biological principles as well as to the laws of nature. The main characteristics are continuous motions without hitches; interlaced fast and slow motions; incorporated hard and soft strengths; and relaxed, flexible, elastic and sometimes jerking moves. Taichi as a training system is supported by a set of mature and proven theories throughout the complete training processes. We can also look at taichi as a huge engineering system and the training to achieve substantial high level is definitely no easy task.

Based on teachings from the ancestors and what I’ve experience throughout years of training, I summarized the following training principles: Three Do’s and Three Don’ts.

 

2. THREE DO’S AND THREE DON’TS

  • Do train for theory verification, don’t train for raw power
  • Do train for fundamental roots, don’t train for external presentation
  • Do train for substantiated abilities, don’t train for application tricks.

Do Train for Theory Verification, Don’t Train for Raw Power

“Theory” consists of philosophical foundations and basic principles about taichi. Practicing taichi is the process applying the ultimate Dao – the principles how Yang develops fully to generate Yin and Yin develops fully to generate Yang in the process of taichi yin and yang exchanges. Taichi practice requires the practitioner to imply hardness in softness and softness in hardness as well as to ensure inter-supportiveness between hardness and softness. One also must understand the interchange between emptiness and solidness. Emptiness when developed fully will generate solidness; and solidness when developed fully will generate emptiness. Practicing with mental concentration using the mind to guide the qi and the qi to guide the body in total mind-qi-body unity, one should aim to achieve completeness in motion, wholeness in synchronization and high level internal and external coordination. Follow the requirements closely and aim to move naturally. Exercise great patience without haste. Training for raw power can result in great increase of power in isolated parts of the body. This type of power is often clumsy and stiff, lacking the necessary smoothness and flexibility. Taichi practitioners do not aim to acquire raw power.

Do Train for Fundamental Roots, Don’t Train for External Presentations.

“Fundamental Roots” refer to the original core (the original qi of the kidneys) and the base of the body. The kidneys house the original yin and yang energy. It is the prenatal source of energy and the root for postnatal energy. If the kidneys are fully sustained with qi, all other organs will have a better chance to be well sustained as well. Consequently, the liver, heart, spleen, lungs and kidneys all function the way they should. The practitioner will then have high spirit, ample physical strength, swift reactivity and better overall coordination. The abundance of internal qi is the first part of the fundamental roots. The second part of fundamental roots refers to the solid base of one’s postures. In taichi practice, on the basis of overall relaxation, accumulate the qi into Dantian and descend the qi further into Yongquan, so that the top portion is nimble, the middle section is agile and the base is solid like roots in soil. “External Presentations” refer to training mainly for power and toughness of isolated areas of the body. Taichi is an internal system with both the internal and external elements. The main focus should be on nurturing the internal energy – nourishing the roots and sustaining the source. “When the roots are nourished, branches and leaves flourish; when the source is sustained, the river runs long”.

Do Train for Substantiated Abilities, Don’t Train for Application Tricks.

Substantiated abilities are overall martial skills acquired as general mental and physical abilities; while application tricks are offensive and defensive application techniques of individual moves. If the practitioner only focuses on application technique to explain and understand taichi, he/she will never get to the true essence of taichi. High level taichi training must include certain phases: gaining routine proficiency, correcting postures and moves and softening stiffness. As a result, the whole body is synchronized, the internal and external are coordinated, the internal qi is filled fully and substantiated abilities are gained on the body. Taichi as a martial arts training system focuses mainly on training the self overall abilities. It promotes skills to react to the opponent’s attacks and selflessly following the opponent’s moves according to ever changing situations instead of limiting to applications of individual moves. When the internal qi is full, the whole body is like a well inflated balloon. It reacts to wherever is in contact. Wherever is in contact, it can be used to attack. As the teaching goes: “When accomplished, one responds automatically to attacks; no need to ponder as the body reacts naturally”.

 

3. ESTABLISH FIVE MINDSETS

  • Respect
  • Faith
  • Determination
  • Perseverance
  • Patience

Respect – cultivate high level ethics and morality. Respect your teachers. Renowned taichi master Chen Xin pointed out in his Illustrated Chen’s Taichi that: “Taichi cannot be learned without respect. Without respect, one would neglect his/her teachers and friends and as well as his/her own body. When the heart is not contained, how can one settle down to learn anything?”

Faith – faith consists of two aspects. Firstly, it is confidence, believing that one can succeed in taichi practice. Confidence is the source of self motivation. Secondly, it is trust, believing in taichi and the teacher; so that one will settle down whole heartedly with determination. Without trust, one will end up switching from system to system and teacher to teacher on a daily basis just like the old saying goes: “serving Qin at dawn and Chu by dusk”.

Determination – learning taichi requires determination. As Mencius said: the mind is the commander of internal energy. Only when one is determined, he/she will not be influenced by external interference. Only with determination, one can carry on to the final destination.

Perseverance – it means being persistent in taichi practice over a long period of time. It can be years or decades without slacking. Practicing by fits and starts or quitting with little achievements are bad habits to affect perseverance. Grand Master Chen Fake, 17th Chen’s family descendent, practiced his routines thirty times a day for decades without slacking. His taichi achievement was paramount and he was considered the best at the time. That’s how perseverance at work.

Patience – when all the above four mindsets are set, you’ll also need patience to achieve high level in taichi practice. On the one hand, taichi practice requires the practitioner to relax in postures, soften the body and slow down the moves. Without the correct understanding and mental preparation, it is impossible to relax and be patiently at ease. When one becomes impatient in taichi practice, it’s like driving at high speed heading the opposite direction. On the other hand, taichi practicing is a long process for both the mind and the body and should not be rushed. Try overcome irritation and boredom. Keep a peaceful mind. Follow the rules and requirements. Nurture the grand and majestic qi in the process of routine practice to acquire graduate subtle change of the mind and body. When the water comes, it will naturally form an aqueduct

 

4. THREE ESSENTIAL FACTORS

  • A qualified teacher
  • Innate talent
  • Untiring diligence

The most important factor to achieve high level taichi is a qualified teacher. As our ancestors said: A teacher is someone who passes on principles, teaches skills and clears up confusions. Be it for academics or martial arts, especially for taichi practice, the function of a teacher is the predetermining condition. So far, there is no precedent of an achieved taichi practitioner who has done it without a teacher. However, one can practice taichi without a teacher for recreation purposes. In order to achieve high level in taichi, one must find a wise teacher who has a high moral and ethical standard, technically skillful, learned in theories and knows how to teach. A wise teacher can lead the students onto the right path so as to avoid detours and achieve twice the effect with half the work. Without a wise teacher, one might never reach the temple of taichi once he/she is heading the wrong direction.

Innate talent is the key factor for high level taichi achievements, especially for those who wish to be established. They must have the innate gift, great deductive reasoning and learning ability, quick mind as well as the ability to expand their understandings. Besides the guidance of a wise teacher, the subtlety of taichi must also be experience and pondered firsthand. It can only be taught intuitively, not because the teacher is holding back, but it is truly indescribable. It is only those who have the innate talent with great ability to comprehend who can truly understand the true essence of taichi and reach to higher level. For others, despite of a wise teacher and self diligence, will still have a hard time understanding the true essence and will only reach limited achievements. It is just as in academic studies, people have the same teachers and all try with similar efforts, but the result can be quite different. The difference is in the innate talent.

Diligence is the deciding factor for taichi practicing. To be successful, one must also work with untiring diligence besides the innate talent and teaching of a wise teacher. As it was stated in the ancestors’ teaching: “Only understanding and knowing the right methods is still not enough. It requires daily untiring diligence. Keep moving forward without stopping day in and day out. That’s how one can reach the destination eventually.” Don’t expect miracles and there is no shortcut. The only path to high level taichi is untiring diligence. Kungfu is acquired through practice and only untiring diligent practice will ensure substantiated kungfu on the body. Under the guidance of a wise teacher and by following the rules and requirements, one must exercise persistent effort to accumulate and nurture the internal kungfu in order to realize qualitative change through graduate quantitative change. Real comprehension is built on hard work. Enlightenment is triggered after a long process of accumulation. Instant enlightenment of the subtlety of taichi comes from persistent diligence. If one relies only on wits and cleverness and despises hard work, he/she will never understand the real essence of taichi and will always be wondering outside of temple of taichi.

Of course nothing is absolute. What I mentioned about is not cast in stone. Those factors have changing effects on each other. One strong element can improve other elements. For example, with correct understanding of the nature of taichi, it helps one to establish the right mindset. Some people may lack innate talent, but hard work can be supplementary to talent. Persistent untiring diligence goes a long way in the pursuit of true taichi essence. I hope this article can provide some clarity in the minds of some taichi enthusiasts regarding taichi practice.

 

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Posted on December 15, 2010 by admin

http://chenzhenglei.com/?p=90

O taijiju in odprtosti gibov ter misli

Dragi Bedina iz Društva Zlati petelin je prevedla odlomek iz Chen Xinove knjige Illustrated Explanations of Chen Family Taijiquan, ki govori o povezanosti odprtosti misli s kvaliteto učenja in izvajanja veščine. Takole pravi:

Veliki mojster iz vasi Chen tukaj izpostavi posameznikovo odprtost v mislih in gibih. Če smo togi, neelastični in zaprti v svoji glavi, bomo tudi v telesu in potem nam ne pomaga nobena knjiga. Za taiji tako vitalni principi bodo za nas ostali neznanka:

“Če nam niso jasni principi in položaji, potem se bodo v nas naselile lastnosti kot sta aroganca in sebičnost.”

Nadaljevanje članka lahko preberete tukaj.

 

Več o knjigi je pisal tudi Jarek Szymanski tukaj.

Knjiga je skoraj v celoti na voljo na ogled tukaj.

Elektronsko različico v angleščini pa lahko kupite tukaj.

Zakaj je taijijevski rodovnik pomemben?

Zakaj prebrati članek? Zato, ker “it is important for a serious Tai Chi practitioner to know his heritage just like who his ancestors are”.

Več na http://www.examiner.com/article/tai-chi-lineage.

In hvala Miji, da mi je posredovala napotek (link).

 

Stari je obvladal.

Stari je obvladal.

2013 september – shaolinski kungfu v Mariboru

Kolegi iz ljubljanskega shaolinskega templja vabijo na vadbo v Mariboru. Posredujem njihovo vabilo:
“Shaolin društvo zbira prijave za otvoritev in delovanje društva tudi v Mariboru. V mesecu septembru in oktobru bo vadba potekala zunaj, zato bo še posebej ugodna. Poučeval bo Slovenski učitelj Maj, ki je učenec Shifu Shi Hengdao-ta.
Treningi bodo potekali v začetku 3 x na teden od 18.00 do 19.00.
Vsi zainteresirani pokličite na tel. št. 040 545 353 vsak dan od 18.00 do 20.00 ali se prijavite na
Vadbo v Mariboru začnemo v ponedeljek ob 18.00 v Mestnem parku. Dobimo se na sredini, kjer je okrogla potka. Vabljeni vsi, ki bi se želeli preizkusiti, kot tudi tisti, ki o tej vadbi že dolgo sanjate in imate sedaj priložnost da se učite pristnega shaolinskega kung-fu ja. Cena 3 x na teden po eno uro je 40 evrov dokler smo zunaj, potem pa predvidoma 6o evrov. Če bo vsaj 20 prijavljenih, lahko ceno tudi pozneje znižamo.
Vadbe bodo potekale torej
ponedeljek  18.00 – 19.00
sreda   18.00 – 19.00
petek  18.00 – 19.00
Amituofo
 Maj”

2013 maj – junij – qigong delavnica Oscarja Munoza Galeana

Prijatelji iz društva Taiji voda ponovno pripravljajo in vabijo na qigong delavnico španskega mojstra Oscarja Munoza Galeana.

Delavnico sem nekoč obiskal tudi sam in jo lahko samo priporočam.

9240

Ljubljana, 30. maj – 2. junij 2013
QIGONG DELAVNICE ZA SAMOZDRAVLJENJE IN DOBRO POČUTJE Z MOJSTROM OSCAR MUNOZ GALEANOM

 
30.5. ČET 19:00-22:00: Qigong forma 8 kosov brokata /osnovno31.5. PET 19:00-22:00: Qigong za roke /osnovno1.6. SOB 10:00-12:30: Qigong za vrat, ramena, hrbtenico in osrediščanje / osnovno1.6. SOB 14:30-17:00: Qigong za stabilnost, prizemljenost, vezi in samomasažo notranjih organov /osnovno2.6. NED 10:00-12:30: Qigong forma 18 Budinih dlani (1.+2. del) /napredno

2.6. NED 14:30-17:00: Qigong forma 18 Budinih dlani (3.+4. del) /napredno

Delavnice bodo potekale v angleškem jeziku.

LOKACIJA:

ČET – Ljubljana, Parmova 25, Dvorana FourKlor (vhod pri napisu “STENA”)

PET, SOB, NED – Ljubljana, OŠ Bičevje, Splitska ulica 13, Mala dvorana (vhod za šolo)

O MOJSTRU:

Oscar Munoz Galeano, mojster zdravilnega Qigonga in tradicionalnega Chen Taijiquana, raziskuje in razvija Qigong in Taijiquan od leta 1981 dalje, znanja pridobival od različnih mojstrov iz Evrope in Kitajske, njegov osrednji učitelj je veliki mojster Chen Xiaowang. Poučuje od leta 1989 dalje, po rodu iz Kolumbije, kjer profesionalno deluje kot učitelj notranjih kitajskih veščin samozdravljenja in samoobrambe, do lani živel v Amsterdamu, kjer je bil 20 let glavni inštruktor Centra za Taijiquan in Qigong. Kot gostujoči učitelj izvaja delavnice po Evropi in Latinski Ameriki, ljudje ga cenijo kot izjemnega pedagoga in praktika notranjih kitajskih veščin gibanja. Je snovalec in vrsta leta glavni učitelj koncepta Qigonga za plesalce v sklopu triletnega programa “Dance and Movement” na Frank Sanders Academy of Musical Theater v Amsterdamu. Qigong in Taijiquan mu osebno pomenita pot, kako se naučiti izkusiti življenjsko energijo, kako se polno zavedati življenja, kako ceniti in negovati življenje v nas samih, ostalih in vseh živih bitjih; navsezadnje – kako skozi trening uma in telesa (za)živeti (po)polno živost.

POVEZAVA NA KRATKO VIDEO IMPRESIJO UČENJA GOSTUJOČEGA MOJSTRA:

http://www.youtube.com/watch?v=2NU8ZbtYijU

PRISPEVKI ZA UDELEŽBO (VAŠA INVESTICIJA V ZDRAVJE):

Ena delavnica (1x 2,5h): 35 €

Dve delavnici (2x 2,5h): 68 €

Tri delavnice (3x 2,5h): 99 €

Štiri delavnice (4x 2,5h): 128 €

Pet delavnic (5x 2,5h): 155 €

Vse delavnice (6x 2,5h): 180 €

* Delavnici v četrtek in petek trajata 3h – cena je enaka kot za 2,5h

PRIJAVE IN INFORMACIJE

taijivoda@yahoo.com

041 781 206 Mladen

ORGANIZATOR:

Društvo za kitajske veščine gibanja Taiji-Voda

2013 maj – taiji delavnice družinskega Yang stila

Yangovci prvič v Sloveniji.

Obisk je nujen!

 

Prvi slovenski seminar
Tradicionalni Yang taijiquan z velemojstrom Yang Jun-om
od 24 do 26.5.2013, Ljubljana, Slovenija
Seminar je namenjen vsem ljubiteljem veščine taijiquan-a v Sloveniji in širšem evropskem prostoru. Seminar je primeren tako začetnikom kot tudi izkušenim.
Udeleženci seminarja pridobi spričevala o udeležbi od IYFTCCA.
Od marca do maja 2013 bodo pripravljalne delavnice za trad. Yang taijiquan (osnove, forma in aplikacije) ob sobotah pod vodstvom mojstra Chen Shining.

OBVESTILO in CENIK za seminar

PRIJAVNICA ZA SEMINAR

Informacije oz podatke za članstvo IYFTCCA so v zgornji prijavnici.

Podrobne informacije bomo objavili na spletni strani www.taiji.si

2013, prvi april, nov tečaj taijija v Mariboru

Velikojajčni ponedeljek je v Mariboru dober dan za začetek Male šole taijiquana.
Zainteresirane za vadbo taijija vabim 1.4. 2013, ob 18.30 (pol sedem zvečer :-)) v Karanteno. Predznanje taijija ni potrebno.
Delali bomo pekinško yang 24 formo, pa še kaj.
V ozkem krogu, skromno, morda celo družinsko, prijateljsko. Več informacij na borut.osonkar@amis.net.
Kdor ne tajčira, si je sam kriv.

Ni prvoaprilska šala, heh.

2013 junij – delavnica Chen Ziqiang

Chen Ziqiang 陈自强, glavni trener Chenjiagou Taijiquan šole v domači vasi in eden od vodilnih mojstrov iz 20. generacije družine Chen, bo prvič gostoval v Sloveniji od 22. do 25. junija 2013. V okviru štiridnevnega seminarja bomo z mojstrom Chen Ziqiang-om spoznavali osnove gibanja (Jibengong) ter staro formo, prvo obliko (Laojia Yilu).

Podrobnejše informacije o lokaciji, urah vadbe in ceni seminarja bodo objavljene na spodnji spletni strani konec aprila 2013:

http://chentaijisi.yolasite.com/redna-vadba-in-delavnice.php

 

PRIPOROČAM.

 

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Odrivanje rok (tuishou) – lep video prikaz

Takole  so v osemdestih v Chenjiagou vadili odrivanje rok. Zanima me, kdo v Sloveniji je sposoben učiti tuishou?

 

 

 

 

Marec 2013: seminar odrivanja rok z Johanom Duquejem

Po uspešnem lanskem seminarju, ki sem se ga tudi  udeležil, bo Duquet 23. in 24. marca ponovno prišel v Slovenijo.

Seminar organizira društvo Zlati petelin, cena je zelo razumnih 40 evrov. Entuziastično, ni kaj.

Prijava je možna samo do 8. marca 2013 in sicer tukaj.

Johan prihaja na dvodnevni seminar, ki je nadaljevanje lanskoletnega. Seminar je namenjen poglabljanju znanja tehnik potiskanja rok, vključno z aplikacijami kot sestavnim delom chen taijija.
Johan je učenec Mojstra Fu Nengbina in ima številne izkušnje, tako v poučevanju kot v mednarodnem tekmovanju – več si lahko preberete na njegovi spletni strani.

Video zapis lanskega seminarja je dostopen tukaj.

Obisk lahko samo priporočam.

Johan v akciji

Na voljo prijavnice za seminar mojstra Fu Nengbina

Kolegi iz taiji društva Zlati petelin so poslali obvestilo, da so prijavnice za seminar mojstra Fuja na voljo. Prenašam njihovo sporočilo. In seveda priporočam seminar.

Prijave za seminar Mojstra Fuja so že tu

Mojster Fu Nengbin (12.gen. naslednikov chen stila) je eden najboljših učencev velemojstra Chen Zhengleia. V devetdnevnem seminarju (od 5.-13. novembra 2012) nas bo temeljito seznanil s stilom tega velikega mojstra.

Tukaj je na voljo obširnejši opis 9-dnevnega programa, ki ga bo Mojster Fu imel v Sloveniji od 5.-13. novembra 2012.

Qigong delavnica s palico v Mariboru

Zdravo vsi in vse,
posredujem vabilo Jureta Čeha in Darje Mavrič, sodelavca Qilaba, ki pripravljata spodnjo
delavnico qigonga s palico. Forma v Sloveniji še ni znana, a to se bo
kmalu spremenilo, a ne.

Pozdravljeni,

z Juretom ponovno pripravljava delavnico zdravilnega qigonga s palico
(Taiji Yang Sheng Zhang), tokrat v Kranjski gori (8. 9. 2012)  in
Mariboru (9. 9. 2012).

Nadaljujte z branjem

Velemojster Chen Zhenglei pridobil deveti duan

Opozarjam na članek o devetem duanu, ki ga je nedavno pridobil Chen Zhenglei. Članek je v angleščini, v njem pa je tudi napotek na spletno stran Kitajske zveze borilnih veščin z uradnimi informacijami o možnostih pridobitve duan nazivov (in pripadajočim formularjem za prijavo). Obilo zabave v naslednjih desetletjih.

2012 september – Oscar Munoz Galeano v Sloveniji

Kolegi in kolegice iz Drustva za kitajske veščine gibanja Taiji-voda septembra vabijo na qigong delavnico kolumbijskega mojstra Munoz Galeana. Oscar je pri nas izvedel že več delavnic, eno od njih sem obiskal tudi sam in mojstra lahko samo priporočam.
Tukaj je vabilo:

Odličen članek o začetni vadbi (chen) taijija

Kolegi iz Društva Taiji – Zlati petelin so z dovoljenjem mojstra Wang Haijuna prevedli in objavili njegov odličen članek o vadbi chen stila. V članku je z enostavnim jeziikom predstavljeno, kaj moramo vedeti in vaditi o (chen) taijiju, da se taijij gongfu sploh prične razvijat. Hkrati zapisano predstavlja kriterije za oceno lastnega razvoja in možnost ocenjevanja sposobnosti učitelja. Članek je v celoti objavljen na spletni strani društva.

Wang Haijun je star dobrih trideset let, v Chenjiagouju pa se je od svojega devetega leta učil pri Chen Zhengleiju. Wang je dobitnik več kot štiridesetih medalj na različnih kitajskih tekmovanjih, predvsem v najbolj cenjeni kategoriji odrivanja rok. Trenutno živi in poučuje v angleškem Manchestru, v letu 2012 pa bo imel delavnice v Angliji, na Irskem, v Franciji in v ZDA. Več na njegovi spletni strani.

2012 november – Fu Nengbin v Sloveniji

Sodelavci Društva Taiji – Zlati petelin so napovedali obisk mojstra Fu Nengbina od 5. do 12. novembra 2012. V enotedenskem seminarju se bo mogoče temeljito seznaniti s Fujevim stilom.

Prijavnica in več informacij bodo na spletni strani društva objavljeni naknadno.

Fu Nengbin je 12. generacija naslednikov chen stila in po besedah članov Društva taiji -Zlati petelin eden najboljših
učencev velemojstra Chen Zhengleia.

2012 oktober – Zeng Xiangbo v Sloveniji

Med 30.oktobrom do 16. novembrom bo v Sloveniji tajvanski mojster Zeng Xiangbo (曾祥柏) iz Yilana na Tajvanu. Prihaja na povabilo sodelavcev Taijiquan Institute, kjer delujejo pod vodstvom mojstra Zhenga.

Zeng Xiangbo se je v mladih letih učil gongfuja pri taiwanskih specialnih enotah in kasneje postal tudi njihov inštruktor. Je naslednik tradicije družine 楊 (Yang), ki je preko mojstra 鄭曼青 (Zheng Manqing) prišla na Taiwan. Ukvarja se z vadbo telesnih tehnik taijiquana v svoji tradicionalni obliki kot borilna veščina. 維武 (weiwu) pomeni dobesedno ohraniti borilne veščine. Takšno je tudi ime hiše taijiquan pod vodstvom mojstra Zeng-a.

Vir: Taijiquan Institute, Ljubljana.

2012 oktober – David Gaffney v Sloveniji

Posredujem napovednik seminarja, ki ga pripravlja Slovensko združenje za Chenjiagou taijiquan:

————————————–
Seminar taijiquana z Davidom Gaffney-jem, oktober 2012

Ponovno bo z nami, od 5. do 8 . oktobra 2012,  David Gaffney – priznani učitelj in vodja Chenjiagou taiji school v Manchestru, UK, ki ga večina že poznamo. Delali bomo tokrat 4 dni.

Program bo naslednji:

petek – osnove gibanja v Chen taijiquanu (3 ure)
sobota – laojia yilu (stara forma, prva oblika) – 5 ur
nedelja – laojia erlu (stara forma, druga oblika) – 5 ur
ponedeljek – osnove potiskanja rok (3ure)

Nadaljujte z branjem

2012 oktober – Chen Xiaowang v Sloveniji

Prijetno in veliko presenečenje: velemojster Chen Xiaowang (CXW) bo 4. in 7. oktobra v Ljubljani vodil dvodelni seminar. V prvem delu bo učil osnove taijija (Zhanzhuang, Chansigong, Fajin), v drugem pa formo 19 in aplikacije. Več informacij in prijave  so na voljo tukaj.

Oktobrski seminar je prvi “delovni obisk” CXW v Sloveniji v organizaciji slovenske taiji šole (Hram CSN, ki ga vodi velemojster Chen Shining, www.taiji.si). CXW je pred leti več let zapored vodil seminarje na Rogli, ki jih je organizirala nemška Chen zveza.

Upam, da bodo delovni obiski CXW v Sloveniji postali redna praksa.

Kvalitativna raven ponudbe delavnic in seminarjev v Slovenij se s takšnimi obiski počasi dviga na svetovno raven.

Udeležbo na seminarju seveda najtopleje priporočam, ne glede na stil taijija, ki ga izvajate.

 

Poročilo s prvega slovenskega taiji vikenda

Drugi vikend v juniju 2012 se je pri Radovljici na Gorenjskem odvil prvi slovenski vikend taijija, ki ga je entuziastično pripravil Luka Ausec iz Kranja (www.jin.si).

Sam se dogodka žal nisem mogel udeležiti, poročilo o dogodku je na voljo tukaj, razen skupnih vaj in delavnic, pa se je odvila tudi zanimiva okrogla miza. Na ogled so tudi fotografije dogodka.

Gre za prvo vseslovensko srečanje različnih taiji šol, na katerega so bili, po zagotavljanju organizatorjev, povabljene vse slovenske taiji šole.

Organizatorjem gredo čestitke za izvedbo prireditve in upam, da bo srečanje postalo tradicionalno in da morda predstavlja zametek krovnega organiziranja taiji skupnosti v Sloveniji.

2012_junij – prvo vseslovensko taiji srečanje!

Končno. Prvo vseslovensko druženje taijijevcev in taijijevk, ne glede na vse (šolo, stil, vreme,…). Kogar ne bo, si bo sam kriv.

Takole vabijo organizatorji:

 

“Povod za organizacijo tega dogodka je želja po druženju vseh, ki jih veseli taijiquan. Srečali se bomo v sproščenem in netekmovalnem okolju, kjer bo dovolj priložnosti za izmenjavo mnenj, znanja in pogledov na veščino. Namen ni toliko izčrpna demonstracija vsega slovenskega taijiquana v obliki izložbe, ampak kot delavnica, v kateri vsi udeleženci aktivno sodelujejo. Cilj ni tekmovanje, pač pa povezovanje in izmenjava, ki bo obogatila vse vadeče. Program je še v pripravi in bo objavljen do konca maja. Zamišljen pa je tako, da bodo različni učitelji organizirali 2-urne treninge (po trije na dan), ki jih bodo prilagodili tako, da bodo v njih lahko sodelovali tudi udeleženci iz drugih klubov ali šol taijiquana. Nekaj slovenskih učiteljev taijiquana je že potrdilo svojo udeležbo (glej 2. točko).

Druženje bo potekalo v obliki podaljšanega vikenda v naravi – šotorjenje ob reki Savi na Gorenjskem. Dovolj bo časa za druženje, klepet, vadbo, sproščeno bivanje v naravi in kakšen večerni ogenj. Za hrano in pijačo bo poskrbljeno.

2. KDO
Dogodek je namenjen vsem, ki vadijo taijiquan ali jih ta veščina zanima. Dobrodošli so vsi učitelji, ki v sloveniji vodijo skupine, da se do konca maja prijavijo (na luka@jin.si) in pripravijo trening za vse udeležence. Predvsem pa so vabljeni posamezniki, in sicer ne glede na klub, šolo taijija ali izkušnje. Prostora je dovolj in narava vabeča, zato lahko s seboj pripeljete tudi prijatelje ali družinske člane. Zaradi lažje organizacije je za vse udeležence skoraj obvezna prijava do 4. junija 2012: na luka@jin.si ali 031 707 914 sporočite ime, število oseb, število dni, odločitev glede ponujene prehrane in potrebo po najemu šotora).

Do sedaj so svojo udeležbo potrdili (po abecedi):

Marko Bedina (Društvo taijiquan Zlati petelin, Tržič),
Mladen Dakić (Društvo Taiji Voda, Ljubljana),
Biljana Dušić (Slovensko združenje za Chenjiagou taijiquan, član WCTA),
Domen Tašner (Taijiquan Institute, Ljubljana),

3. KOLIKO
Da bi vsem kar najbolj poenostavili bivanje, bomo organizirali (pretežno vegetariansko) prehrano (jedilnik bomo v kratkem objavili), poskrbeli pa bomo tudi za osvežitve (in kavo). Možen je tudi najem šotora (5 EUR za cel vikend), v tem primeru to obvezno navedite v prijavi. Cena delavnice za celotni vikend je 20 EUR (s hrano 35 eur), za en dan pa 15 EUR (s hrano 25 EUR). V osnovno ceno je vključen strošek nastanitve in programa, v možnost “s hrano” pa še 3 obroki na dan.

4. KDAJ
petek, 8. junij – prihod na prostor po 18. uri.
sobota, 9. junij
nedelja, 10. junij – zaključek ob 17. uri

V primeru hudega deževja prireditev odpade. Preverite na http://www.jin.si, če ste v dvomih.

5. KJE
Čudovit taborni prostor v bližini vasice Globoko. Prostor obsega dve jasi s približno 6000 m² in je povsem zakrit z gozdom. Dostop je z avtomobilom po avtocesti (izvoz Brezje, nato proti jugu, v Globokem preko Save, nato sledite oznakam) ali z vlakom (regionalni vlak se ustavi na postaji Globoko, nato peš cca 10 min). Na tabornem prostoru bo voda iz cisterne za umivanje in kuho, wc, enostavna kuhinja in kuhar.”

Več na prirediteljevi strani.

Marec 2012 – Predavanje o kitajski tradicionalni filozofiji nekoč in danes

V soboto, 17. marca 2012 bo zanimivo predavanje o kitajski tradicionalni filozofiji nekoč in danes.

V predavanju se bom moč pobliže spoznati z nekaterimi temeljnimi idejami klasične kitajske filozofske misli, z njihovim pomenom za tradicionalno kitajsko kulturo ter s tem,
kako se njihovi vplivi kažejo še danes. Osrednje teme predavanja bodo:
– najstarejše ideje kitajske filozofije: yin-yang, 5 elementov, sprememba

– razumevanja časa in prostora v stari kitajski filozofiji

– klasično obdobje kitajske filozofije – najpomembnejše filozofske šole

– daoistična filozofija in njen pogled na svet in človeka

– celostno razumevanje telesa in duha v kitajski filozofiji in kulturi

– tradicionalne kitajske prakse, povezane z daoistično filozofijo

– klasična kitajska filozofija v sodobnem svetu

Predaval bo doc. dr. Helena Motoh, diplomirana filozofinja in sociologinja ter doktorica filozofije. Zaposlena je kot raziskovalka in predavateljica na Univerzi na Primorskem. V
svojem raziskovalnem in pedagoškem delu se ukvarja s tematikami tradicionalne in sodobne kitajske filozofije in s filozofijo medkulturnih stikov.

Več informacij tukaj.

Februar 2012; qigong delavnica šest zdravilnih zvokov

Objavljam malce pozno, priporočam udeležbo.

Več informacij na www.taiji.si.

Marec 2012: potiskanje rok z Johanom Duquetom

Društvo Zlati petelin  organizira zanimiv seminar potiskanja rok. Priporočam.

Več informacij tukaj, kjer lahko tudi izpolnite prijavnico.

 

SEMINAR: Potiskanje rok z Johanom Duquetom iz Španije

Kdaj: sobota in nedelja, 10. in 11. marca, 9:00-12:00 in 14:00-17:00

Kraj: seminarja bo objavljen naknadno.

Program: dvodnevni seminar bo posvečen praktični uporabi chen taijiquana kot borilne veščine. Vadba tega vidika veščine se imenuje ‘potiskanje rok’ in vključuje samo tehniko in dejansko vadbo s partnerjem.
Program bo potekal v štirih 3 urnih enotah.

Prvi del prvega dne bo posvečen osnovnim načelom kot so fangsong (sproščanje), shenfa (uporaba telesa) s precejšnjim poudarkom na cun (potopitev/sesedanje), tan (elastičnost), kai/he (odpiranje/zapiranje), xu/si (polno/prazno) ter peng (razširitev navzven).
Popoldanski del bo osredotočen na pomen dantiena in chan si jin (navijanje svile) ob samostojni vadbi in s partnerjem.

Najprej bomo proučili načela, jih preizkusili in potem vadili na značilnih figurah prve stare forme kot so lan za yi (lenobno odstiranje plašča), liu feng si bi (šest pečatov za štiri strani), dan bian (enojni bič) in xie xing (poševni bič).

Drugi dan bo posvečen dejanski vadbi potiskanja rok v t.i. tradicionalnih metodah. Na koncu se bomo preizkusili v prosti vadbi potiskanja rok in v krajšem nastopu.

Johan Duquet uči chen taijiquan, šaolin kungfu in sanšou (bojevanje) v Valenciji v Španiji. Svoje romanje po poteh borilnih veščin je začel z aikidom, vrsto let tudi vadi šaolin kungfu. Zadnjih pet let je preživel poletje s svojim učiteljem, mojstrom Fu Nengbinom, ki je 12. generacija mojstrov chen taiji stila. Poleg tega ima izkušnje z veščinami gao baqua, xingyi in qigong. Na Univerzi v Valenciji uči ples, ki je tudi borilna veščina, capoeira. Z vsem srcem je predan vadbi in učenju borilnih veščin. Spletna stran v angleškem jezilu: http://www.poundthemortar.com/

Cena: 35€ ob predhodni prijavi (s spodnjo prijavnico) in 40€ na dan seminarja (za cel seminar).

Opomba: število udeležencev bo omejeno, zato se prijavite čimprej. S seboj prinesite udobna oblačila in športne copate.

Uradna kitajska latinična pisava in pravilno pisanje kitajskih imen v slovenščini

Pravilno zapisovanje kitajskih lastnih imen danes v Sloveniji marsikej še zmeraj predstavlja težavo. Profesorica Jana Rošker, soustanoviteljica Oddelka za azijske in afriške študije na ljubljanski Filozofski fakulteti, v kratkem eseju strnjeno razčleni razloge za težave.
V pokušino spodnji odstavek, več pa v spodnjem napotku:
V sinoloških krogih po vsem svetu in tudi v vseh uradnih medijih zahodnoevropskih držav je vprašanje transkribiranja kitajskih imen že zdavnaj rešeno. Tudi na nobeni zahodnoevropski univerzi ne more biti sprejeta seminarska ali diplomska naloga, še manj pa znanstvena raziskava, v kateri so kitajska imena zapisana drugače kot v uradni fonetični pisavi pinyin. Ali moramo prav Slovenci še v enaindvajsetem stoletju, torej več kot pol stoletja po uradnem sprejetju knjižne fonetične kitajske pisave, resnično in na vsak način soditi k redkim »izvoljenim narodom«, ki se še vedno lahko pohvali s »pristno, domačo« pisavo (in izgovorjavo) kitajskih imen, pa čeprav bodo imela ta z dejansko kitajsko fonetiko toliko skupnega kot trikotniki s konjskimi dirkami? Ali moramo prav Slovenci in Slovenke, ki smo lahko ponosni na dejstvo, da nismo nikoli
kolonializirali nobene druge kulture, to srečno dejstvo zanemariti v nekakšnih postkolonialnih prizadevanjih za ohranitev nekega že zdavnaj preteklega časa, v katerem so kolonialne sile kolonializiranim narodom vsiljevale svojo kulturo in svoje pisave?
Esej je povzet iz revije Azijske in afriške študije XIII, 2 (2009), str. 73–82.

Intervju: Jan Silberstorff, znani nemški mojster Chen sloga

Odličen intervju z Janom Silberstorffom, ki je dolgoletni učenec Chen Xiaowanga, predan učitelj, ustanovitelj in vodja nemške podružnice World Chenxiaowang Taijiquan Association, avtor mnogih knjig in prijeten možakar z značilno (punk ali, no ja, “bundesliga”) pričesko. V Sloveniji smo ga lahko videlavali in srečevali na poletnih delavnicah na Rogli.

Intervju je žal v angleščini, povzela sem ga s International European Taijiquan Portal, ki ga urejata Nils Klug in Ronnie Robinson (tx guys!).

I first met Tai Chi Master Jan Silberstorff at the Taijiquan & Qigong Federation for Europe gathering in Prague in 2001, where we were both teaching. The first thing that struck me was his unusual hairstyle which didn’t quite fit with the general perception we have of serious taiji practitioners. His skill however was soon evidenced by those who partook of his workshops in push hands or, like me, had the opportunity of touching hands with him in a free-play scenario.

Around that period I had reason to travel on a fairly regular basis to his hometown of Hamburg, Germany and I often dropped in to see him in his ’temple park.’ During our conversations, which lasted some time, his students would be standing, just standing, never moving. Once our conversation was over Jan would do a few corrections adjustments and work would continue.

Being a regular teacher at Tai Chi Caledonia Jan alsways brings a quiet, understated depth to his work and engages openly, enthusiastically and authorotatively in debates. He recently released a book in English (Chen – Living Taijiquan in the Classical Style) which had enjoyed considerable success in his native Germany,

How did you start with Taiji and what inspired you to take it up?

I was eight when I had my first experience with martial arts, having two weeks intensive training in Taekwondo every morning at 6 o´clock with an 8th degree black belt Korean teacher. Following that it was clear for me that martial arts will be my reson detra. But it took me 10 more years really to start. Encountering lots of street violence in my youth, finally I decided at the age of 18 to really to take up a martial art and to become better in self-defence.

I could have trained anything, but interestingly I ended up with Taijiquan, a martial art, which I thought was absolutely not the art that would increase my effectiveness is a street fight, but something, perhaps an inner voice made me stay.

When were you first introduced to Chen style and what was it that you found in this system that you couldn’t find elsewhere?

The first year I started with Yang style. But young as I was, I could never understand, how these slow, soft movements could present any challenge for my street fighting ‘adversaries’. Then I saw Chen style in a demonstration with all the fajing movements, jumps and so on and thought, young as I was, perhaps this was the ‘real Taijiquan’, the real martial art that I had sought from a young age? Of course this was stupid, but I loved the variety, quick and slow, soft and hard, so many weapons, lots of fighting etc. I was fascinated and started Chen style while still maintaining Yang style training too. My final decision to focus exclusively on Chen style was not a question of stylistic preference, as I loved both the same; rather it was borne of the teacher I found.

How did you make contact with Grandmaster Chen Xiaowang and what qualities did you have that allowed you to not only work so closely with him but also form the WCTAG Association.

My first teacher from Chenjiagou, Master Shen Xijing, introduced me to Grandmaster Chen Xiaowang in 1993. At that time, I was already winning many European tournaments, having been the first westerner to win a medal at Chenjiagou´s famous tournament and also having written some articles in both German and Chinese magazines, which made me known within the martial arts community. I also spoke Chinese fluently at that time already, which has been a great help not just being understood, but by also being accepted in the Chinese community. When I first met Grandmaster Chen Xiaowang he already knew my and asked me to perform for him. After that, he said, that my form really looks good and that he could see how I won tournaments – but for real application it would be useless. If wanted to learn from him I would need to start again from the beginning. I immediately agreed and he accepted me as his first western disciple and allowed me to stay in his private house in Australia. When working so closely with him, we conceived the idea of a worldwide association; I gave him the idea to name it World Chen Xiaowang Taijiquan Association (WCTA). He agreed and I become the leader of the German branch (WCTAG). Prior to this, (for me) form and push hands were two different things without any great connection. But when I started with Chen Xiaowang it became a complete unit and the form training improved the push hands tremendously.

How many years have you been training, how much time do you train and how do you divide your training schedule between all the aspects of your curriculum?

Before I met Chen Xiaowang, I had already trained 8 years concurrently in both Yang- and Chen style as well as Tanglang, Shaolin, Xingyi-, Baguazhang, several Qigongs, Tuina and Anmo and Philippine Escrima. When I became Chen Xiaowangs disciple, I decided to give up everything else up as I realized that I’d found what I was looking. I knew that everything I had previously trained, although very good, were merely steps on my journey to find what I really needed from Taiji. When I met Grandmaster Chen I felt I had found a teacher with exceptional quality who also taught a complete system and I therefore had no need to look for anything else. Since the age of 18 I have always tried to train all day long, with interruptions only for my teaching and writings. I have now been training in this way for 24 years. I practice sitting and standing meditation as well as Chen style qigong in the morning and all the forms and explosive exercises in the afternoon and evening. When I meet friends, I train push hands.

Can you talk a little about the training schedule your students would undergo (or does it vary from student to student)?

Here I differentiate between two kinds of students. Firstly there are those who just like to do something for their health, have a worthy hobby and do something good for themselves and for others. This is very good, so I let them practice as they like. But those, who like to train all the aspects, as professionals, need to practice from morning to evening at least 8 hours a day with literary studies in their free times. In short they have full time practice. To make this possible, I founded the so called “temple park” in Hamburg around ten years ago. Here the students can live and practice together in our center, where we have huge library for books and videos for the evening studies, with the park close by for the daytime training.

Can you outline what the various aspects of your system do, detailing things like structure, intent, relaxation etc.?

Our system is clearly structured, beginning with body structure training, followed by simple movements which enable this good structure to be maintained. Afterwards students need to develop the internal energy work in these movements. This is all part of our Chen style qigong, which also includes standing meditation and the two reeling silk sets. Through this training the student develops an understanding the basics of structure and energy work. Once they have attained this on a good level, they need to integrate it in their forms to train the outer strengthening along with the inner alchemy on a much higher level. Thereafter, the explosive forms, push hands, weapons and sitting meditations need to be trained. The whole system is like a puzzle, where every piece sticks to the next one and everything works together to create the full picture. It is very logical system, where you work step by step to train your body and mind in a way that you really understand the Taiji-principle in whole body motion and spiritual experience, which is the root of the art. It really is a system, created over many centuries, not just something here and something there.

Can you talk about the benefits, or otherwise, to be gained from the many ways in which Chen (as well as other systems) are practiced. For example some practitioners have really deep stances whilst others don’t. What, if anything, can we deduce from observing the external aspects of a practitioner’s performance of a form, (aside from obvious postural inaccuracies)?

The general benefits are good spiritual and health development by strengthening the body at a high level, effectiveness for self defence. Often you can only see what your own level allows you to. In the beginning you are training to develop an accuracy of the outer movements, later the inner energy work, with the combination of the “three external and three internal harmonies” – the unity of mind-, muscle- and energy work. You will discover what our founder Chen Wangting states: “I know everybody while nobody knows me. But honestly said, you can only understand and see, what you by yourself have already gained. So – what you can see in yourself – you can see within others. Therefore only these ‘own’ abilities can make you able to correct and teach others. Without your own level of Gongfu – you cannot see or teach others.

How important is a historical and philosophical education for the Taiji practitioner and how does this aspect of education feature in your teaching?

Of course it is, it is very important to understand the deeper levels and meanings of the systems. Only if the theory is clear can progress can be made. How many people train Taijiquan without reasonable progress just because they are not really clear about how to train correctly? Clear theory and clear practice need to come together.

How many regular students do you train and how many teachers do you have?

I train in all about three thousand students and have developed around 200 teachers on 4 different teaching levels.

As the Chen style grows in popularity do you see differences in the various ways it is taught? For example, are there big differences between how Chen Xiao Wang and Chen Zheng Lei teach?

Of course there are differences. Chen style has so many different dialects, so many different personalities of teachers, so many different levels. But we are all one family and this family is not only about Chen style, but about all the different Taiji styles in general and in the end about all the different martial arts ultimately about the whole human community in general. So there is no need to think one is better than another. Chen style, Yang style, Wustyle etc, all the other internal and external styles, all human beings in general, we all work towards the same goal which is to understand life better and to have a better life. And everybody has good things to add. My personal experience with Chen Xiaowang is his outstanding level and his perfect clear way of teaching and correcting as well as being a wonderful warmhearted person who really lives “wu de”. For me, he is completely what we imagine if we think about what a “Grandmaster” should be.

Do you have any views on the Tai Chi for Health and Chen qigong systems that are now being taught?

Whatever people do is good. But of course those with a deeper interested need to look for teachers, who really understand their subject. I trained 8 years so many different things, just because it took that long to find a teacher who really could teach me the system completely, not only through his knowledge, but also though his capacity. I was doing so many things because I felt there was something missing in my Taiji. But when I found my teacher, everything was there, there was no longer any need for me to do different things – everything was there and there was nothing more to look for, just to practice. Too many teachers only know their system half way. But for only half interested students this is ok. They meet together. However, if you want to gain what is meant by “Gongfu” – than you need something more: A perfect teacher and perfect practice!

How do you feel about the 20 square km development planned for Chenjiagou?

In the beginning I was very skeptical, because I knew the old Chenjiagou and didn’t want to lose it. But now I see that it is very correct to do. The switch for the future of Chen style being a worldwide art was made and it makes Chenjiagou able to deal with this. Also the living standard of the villagers will become much better. But I’m proud of knowing the old Chenjiagou of course and I will always explain to students who travel to Chenjiagou: “Yes, it is great here, but you know – in my times – everything was much better and more original.” So I will become more conservative in the future (laughing)!

What are your views on competition and how do they differ around the world?

Tournaments are good to test yourself. It is not about the pride of winning or losing. But it helps you to really see where you are and not to ride on “pink clouds”. But it should be only a phase in your Taiji development. If you do it too long, I think, it might hinder your spiritual development as you will be too much into the sporting aspects. Tournaments differ a lot all around the world but what is important is that the rules are very clear and objective. They should not depend on the personal subjectivity of a judge. The judges should just follow the rules, not their own opinion. The fighting rules should allow other styles to take part so that we can check our abilities, not only in our own styles, which can make our techniques too much system conditioned. Remember, in self defence, we will mainly not be fighting Taiji practitioners.

What, in your opinion is the real essence of Taijiquan, its ultimate purpose?

Born as a martial art, this will always be the essence, but the goal is higher. It is the spiritual transformation of both mental and physical health and the development of a peaceful enlightened person. The goal is to make the world better and not stay on the beginning level of wishing to fight. It starts with fighting as our animalistic instinct but ends with no fighting but love. Man is because of earth. Earth is because of heaven. Heaven is because of Dao and Dao is because of itself (Daodejing). This journey is the goal: – “to develop from man to immortal.”

You helped to make a film about Taiji and its origins, how was that experience and what did you really want to show? (Will we ever see it with English subtitles?)

Actually we did two films which were broadcast several times in Germany and some other countries. The idea was to show Taijiquan in all its aspects, give a good theoretical introduction about all what I said above, but for a normal citizen, so that they may have a good feeling and better understanding about Taijiquan. The film helped a lot to make our work that we were doing outside in the parks more understandable for those people regularly walking by. It showed Taijiquan in its original location in China and helped to build the bridge between east and west which is my main work – to make Taijiquan deeply understandable to the west. With these films I had a chance to document my own way and training in China as well as the development of what I brought from there to the west. I hope it can inspire and motivate people also, to start with Taijiquan as well as practice more seriously. Hopefully we will have it in English soon!

How important is knowledge of acupuncture points and meridians to training Taiji?

Taijiquan sticks exactly to the Traditional Chinese Medicine (TCM) theory. Every piece of knowledge is relevant here. On the other hand it is not developed by TCM Masters but by martial artists. So, the theory is very similar, but the root is not the same. Knowledge in TCM is helpful but not essential. It is more important to have a deep perception of our inner body. It is not so important to be able to explain all the areas by scientific names. Neither Chen Changxing nor Yang Luchan could do this. In teaching this might be helpful, but not the outside ability of explaining with words, rather the inside experience of truth is what makes for high level ability. By reaching a high level, you will be also able to explain understand and explain the deeper sense, without necessarily using technical terms but more in an authentic way of experience. So – to know the theory of TCM is helpful, but to feel it, is much better. “Experience is all!”

The Chen Xin (Illustrated Canon of Chen Family Taijiquan) is a substantial piece of work which diagrams each posture with in-depth information on every aspect of the body, do you and/or other Chen practitioners really work at this level when training?

We have only had this book for a very short time in a non-Chinese language. My friend Oleg Tcherne organized for it to be translated into English, which is great for the western community. Everybody should study the book, as it has so much deep information. For me it is definitely one of the very best books about Taijiquan. Since I began training it has become the main source of classical Taiji texts. From year to year you can understand more and more of the text. As you experience it!

Push hands is a particularly controversial aspect of Taiji with many notions and ideas as to how it should be practiced, what its purpose is and how it should be trained. What are your views on this aspect?

If you are interested in the traditional art, Tuishou is good following a foundation in forms and is important for practice. But the form will always be most important, especially when seeking proficiency in push hands. Chen Fake is transmitted as having trained 90% form and only 10% push hands, but he is named as the strongest fighter. It is essential that the form should be trained very correctly and you need to train the form a lot. In the long run, this gives you the highest level. For a short period in the beginning pushing around might seem to develop your skill to be quicker. However training mainly in push hands can engender a more limited ability. Don’t forget that Chen Fake is known for training whole day so even the 10 % might be at least half an hour a day. Push hands is one of the most effective training methods in Chen style for fighting. But also it can give you a lot of information’s about social behaviour and people’s energy in general, as I stated in my last book “pushing hands”.

What are your views on Taijiquan as a realistic martial art system?

In the beginning I thought Taijiquan was the only martial art, which had no effectiveness in fighting. Later I thought it is absolutely the best one. Now I think, every system is very good if you have a teacher with deep understanding and you are willing to work hard on it! When I started, I saw my friends practicing external martial arts and I thought: “How can I ever beat their speed and power with my slow motion soft exercises?” After some time I found out, that exactly the soft and slow motions made me really able to feel myself deep inside, to realize all my power and energy within. At that time I thought, how can the external system ever reach such a level by only moving quick and fast? There would be no time for the development of sensitivity which is needed for that understanding. But today, being grown up and having lots of good friends in all martial art systems and seeing their good skills, I think: Have a good teacher and train hard: That will give you all you need – gong fu! Whatever people think – Taijiquan is a real and highly effective martial art system – if you train it correctly!

Finally, the question which I feel many would like to ask but haven’t, – Why the haircut?

In my teenage times I liked the punk scene. Later I let my hair grow, but I did not change the style in any way because I was used to it. In the beginning people told me that Taiji is of no use and I thought – ok, because you are saying this I will train hard to show you that it is! For my haircut lots of people told me in the beginning – you will not be successful with this look. Again I thought – ok, I will show you it will work. But for real, it is of no meaning. Whether to cut it to fulfil people’s stereo-typical of the appearance of a master, I would rather not to cut to show off – I do not feel the need for change because it is of no importance. One day my hair will fall out and the people will think: now I am enlightened!

The World Chen Taijiquan Association Germany has created a charitable Foundation to assist those in need in Brasil (where Jan also has a centre) and elsewhere. The site is currently in German but is being developed also in English.

http://www.wctag-hilft.de

Originally appeared in Tai Chi Chuan & Oriental Arts Magazine – http://www.taichiunion.com/magazine.php

Pričetek vadbe SHAOLIN kung fu-ja v Mariboru 24.2.2012

 

Vadba SHAOLIN kung fu-ja tudi v Mariboru! Potekala bo v prostorih
Plesne izbe na Pobreški 22, ob petkih in sobotah.
Pričetek vadbe bo 24.2.2012.

Pridruži se! Vpis je možen kadarkoli med letom.
Vaje so primerne za mlade in za starejše.
Več informacij: Tina (041 984 169)

Vabljeni

 

 

Februar 2012 – shaolinska vadba tudi v Mariboru!

Poziv k vadbi Shaolin kungfuja v Mariboru!

V Mariboru se poskuša sestaviti skupina za vadbo shaolinskega kungfuja. Prijave zbira Tina Dobaj, kjer lahko dobite več informacij (041 984 169). Vadbo bo vodil Milan Kapetan iz ljubljanske templja Shaolin. Milanovo predstavitev smo povzeli s spletne strani www.shaolintemple.si: Milan Kapetan (Shifu Shi Hengdao), rojen v Novem mestu, je 35. generacija učencev (posvečencev) templja Shaolin, ki ima svoj sedež na Kitajskem, živi in poučuje pa v Sloveniji. Njegov učitelj je Shifu Shi Yanzi, 34. generacija shaolin menihov iz Kitajske, ki je živel in se uril v templju 15 let. Shifu Shi Hengdao je kvalificiran učitelj pristne Shaolinske tradicije.

K vadbi lahko z letakom in plakatom povabite tudi svoje znanke in znance.

Kljub temu, da sam že leta vadim taiji in qigong, se bom vadbe udeležil, ker sem prepričan, da moji taiji praksi lahko samo koristi.

Nadaljujte z branjem

Februar 2012 – delavnica Sheng Zhen qigonga v Zagrebu

Luka Ausec iz Kranja je v objavo posredoval vabilo na qigong delavnico v Zagrebu. Luka vodi tečaje v Kranju, več o njegovem delu na www.jin.si.

Spodaj kratko vabilo v slovenščini in originalno vabilo v hrvaščini.

Nadaljujte z branjem

Lei Tai – fighting in the good old days / borbe v starih dobrih časih

Posredujem zanimiv članek s sarkastičnim naslovom o resničnih borbah, z zanimivimi ugotovitvami, zapisanimi na koncu članka.

Poučno za praktikante notranjih in mehkih borilnih veščin. Sam večkrat pomislim, kako bi se obnesel v spodaj opisanih okoliščinah. Verjetno bi se držal prvega pravila vseh borilnih veščin: zbeži!

 

 

In October 1928 three Chinese generals, Zhang Zhi Jiang (张之江), Li Lie Jun (李烈鈞) and Li Jing Lin (李景林) organized the first public full contact competition in China. The purpose of the competition was to select qualified teachers for the newly founded Central Kuoshu Institute (中南國術館),

Of course, many traditional masters did not compete because they believed their skills could only be proven in serious duels and not “sporting” contests. However, the event attracted hundreds of the best Chinese martial artists who participated in three separate divisions; (1) “boxing”, (2) weapons sparring ad (3) wrestling (aka Shuai Jiao).

In the “boxing” division, competition was suspended after a few days due to the injuries. The event was held with very few rules, but more importantly without any gloves or protective gear. Like the early UFC’s many fighters injured their hands and legs, unaccustomed to actually striking the elbows and knees used to block. The last 12 contestants were not permitted to continue, the public excuse being the “fear of killing off some of the greatest masters of the time”. The overall winner was voted on by a jury of his peers!

The next year a similar event was held in Hangzhou, China. This event was also organized by Li Jinglin, then acting as vice-dean of the Central Martial Arts Academy. This time there were 125 entrants for the “boxing” or “free fighting” (San Shou) competition which was held November 21-27. The event was very popular, the audiences every day numbered in the tens of thousands.

The tournament had few rules, they were not allowed to attack the eyes, throat or groin – anyone breaching these rules was disqualified. However, the event also had a flaw in the rules, in the event of a draw BOTH contestants advanced to the next round. By the end of the first day, more than half the contests had ended in draws! The rules were quickly changed so that in the event of a draw both contestants were eliminated.

With this, the competitors didn’t hold back and many people were hurt, mostly with head injuries. The judges’ committee instituted a new rule in response, stating that contestants were not allowed to continually attack the head! The history of Chinese martial arts fighting competitions is full of instances of poor organization, irrational rules, random rule changes and rules which defy logic and reality of combat.

Zhao Daoxin was a disciple of Zhang Zhaodong and was famous in Tianjin’s martial arts community. Zhao was only 20 at the time and at the beginning of his martial arts career, yet managed to achieve 13th place. His notes on the competition included these observations;

“Those ‘orthodox inheritors’ of traditional martial arts, regardless of whether they were lofty monks or local grandmasters, were either knocked out or scared out of the competition”

Zhao also noted;

“Even though, at registration, every competitor identified themselves as belonging to a traditional style, every one of them engaged in secret auxiliary combat training”

By the 1920′s both Western boxing and Japanese Judo had found there way to China and had made a huge impact on many martial artists. However, due to nationalistic and style pride, many did not openly admit to it!

Other examples of denial of reality manifested themselves at the event. The 2nd place winner, Chu Kao-Lou, openly admitted he also trained in Western boxing. One Taiji master complained that Chu’s fighting style was not using Chinese Martial Arts, to which Chu’s brother, Chu Kao-Chen, challenged the Taiji master. In respond, the Taiji master didn’t dare to accept that challenge.

Other quotes regarding the event

– 这次比赛没有看到高深的内功,没有发人于丈外的场面
You don’t see high level internal power, and Faijin that send people flying 10 feet away in this tournament.

– 太极打法毫无建树,四量难拨千斤
The Taiji principle didn’t work well. 4 oz could not defeat 1000 lb.

– 也就是说号称以巧取胜的中国功夫 实际上也是在跟人拚勇力比高大
The taller, heavier, stronger guys won in that tournament.

– 要学打擂台的拳术
After this tournament, people wanted to learn the style that can be used on the Leitai.

Januar 2012 – Uvod v gibalne tehnike veščine Chen Taijiquan

Ljubljansko Društvo Taiji-Voda vabi na intenzivni tečaj gibalnih tehnik Chen šole, ki bo potekal v Ljubljani. Več v njihovem vabilu.

Opis

Uvod je zasnovan kot serija 12 zaporednih treningov, kjer se bodo udeleženci seznanili s temelji najstarejšega sloga veščine Chen Taijiquan po učenju mojstra Chen Juna, neposrednega pripadnika 20. generacije Chen klana iz province Henan, Kitajska.

Prvi trening se bo pričel kot uvodna predstavitev v torek, 17. 1. 2012 ob 19:00 v Španskih borcih. Udeležba na tem treningu je brezplačna in neobvezujoča.

Vadba je namenjena vsem, ki želijo spoznati veščino Chen Taijiquan po tradicionalnem učenju preko razlage položajev energije pri posameznih gibih in s pojasnili mehanskih principov (povezave kolki-ramena, kolena-komolci, gležnji-zapestja). Je odlična popotnica in dopolnilo za ostale športe in veščine, saj razvija optimizacijo gibanja in minimizira porabo energije za izvedbo določenega gib(anja).

Treningi bodo potekali neprekinjeno od 17. 1. do 23. 2. 2012 vsak torek in četrtek od 19h-20h. Cena sklopa 12 treningov je 60 EUR.

Poudarek bo na aktivnem sproščanju telesa in doseganju osrediščenosti uma, telesa in energije v mirovanju / gibanju. Na vsakem treningu bodo udeleženci dobili korekcije, kar pomeni, da bodo z zunanjo pomočjo učitelja optimizirali držo telesa in tako izboljšali pretok življenjske energije.

Program treningov je sestavljen iz tradicionalnih elementov Chen Taijiquana:
1. šest ogrevalnih vaj (sproščanje hrbtenice, pasu in kolkov);
2. stoječa meditacija s korekcijami (osrediščanje);
3. vaje spiralne energije (navijanje svile);
4. posamezne figure in sklopi figur iz Prve stare forme (Laojia Yilu).

Vadbo bosta vodila Mladen Dakić in Matjaž Fras.

Vabilo: facebook ali spletna stran.

2011-12: Sobotna šola / tečaj »TAIJIQUAN in QIGONG«

Slovensko združenje taijiquan hram CSN tudi v tem šolskem letu prireja sobotne taijiquan delavnice. Spodaj je nekaj osnovnih podatkov, več v priponki ali na www.taiji.si. Prijave sprejemajo tudi elektronsko, na spletni strani.

Opis:

– prvi letnik: od oktobra 2011 do junija 2012 (54 šolskih ur)
– 9 modulov po 6 šolskih ur (10:00-15:00)
– vpis in prijava za posamezni modul tudi med letom
– namenjeno tistim, ki ne morejo obiskovati rednih tečajev med tednom in
tistim, ki želijo poglobiti svoje znanje
– primerno za začetnike (obvezna udeležba v okt. in nov.) in nadaljevalce
– število udeležencev je omejeno
– tečaj bo vodil Chen Shining.

Program:

Yang taijiquan, trad. forma
Chen taijiquan, trad. forma
Forma z mečem
Forma s pahljačo

Cenik:
Za posamezen modul :
60 eur do datuma prijave posameznega modula,
55 eur do datuma prijave posameznega modula za :
– za sedanje redne obiskovalce tečajev v Slovenskem združenju taijiquan hram CSN
– upokojence in
– študente (študentska izkaznica)
po datumu prijave je cena modula 10% višja.

Natančen program:  Sobotna šola, Program, termini in cenik_stanje jan 2012

Januar 2012 – sobotne delavnice »Klasične qigong vadbe«

Slovensko združenje taijiquan hram CSN tudi letos prireja sobotne qigong delavnice. Spodaj je nekaj osnovnih podatkov za januarska termina, več v priponki ali na www.taiji.si. Prijave sprejemajo tudi elektronsko, na spletni strani.

Program:

八段锦 BA DUAN JIN – OSEM BROKATNIH VAJ
六字诀 LIU ZI JUE – ŠEST ZDRAVILNIH ZVOKOV
易筋经 JI JIN JING – VAJA ZA MIŠICE IN KITE

Cena vadbe : 40 eur po osebi. 10% popust za upokojence, študente in redne obiskovalce.
Vadba bo potekala v manjši skupini.

Poleg vadbe boste dobili tudi napotke za samostojno izvajanje vaj doma ali v sluţbi.
Vadbo bo vodil Chen Shining.

世宁太极拳馆  气功养生堂
Slovensko združenje taijiquan hram CSN
Hram izvornega izročila tradicionalnih kitajskih veščin
http://www.taiji.si, 041 446488, info@taiji.si

Program: Program – qigong, sobotne delavnice 2012

Pa še majhen teaser:

Februarja 2012 qigong delavnica z Oscar Munoz Galeanom

Iz Društva za kitajske veščine gibanja Taiji voda smo dobili vabilo na delavnico, ki ga rade volje posredujemo.

 

 

“Pozdravljeni, sporočamo novico, da konec februarja prihaja v Slovenijo mojster Oscar Munoz Galeano in bo imel v Ljubljani tri večere zapored zanimive Qigong delavnice.
Termini delavnic in okvirni program
28. februar 2012, torek / 18:30-21:30 / Temeljne Qigong vaje po regijah telesa 1
29. februar 2012, sreda / 18:30-21:30 / Qigong forma 18 Budinih dlani (Animal form)
1. marec 2012, četrtek / 18:30-21:30 / Temeljne Qigong vaje po regijah telesa 2
Točne informacije glede same lokacije v Ljubljani in ostale podrobnosti bodo znane v kratkem in boste o njih pravočasno obveščeni. Torek in četrtek sta primerna tudi za začetnike, v sredo pa se bo izvajala forma, za katero je zaželjeno poznavanje figur zaradi lažjega sledenja učenju, kar pa ni pogoj za udeležbo.
Delavnice so primerne za vse, ki jih zanima pravi Qigong z izkušenim mojstrom in izjemnim pedagogom, čigar učenje temelji na jasni razlagi in nazorni demonstraciji energetske spremembe (change energy), menjavanje pasivnega-aktivnega (yin-yang), osrediščanja in gibanja iz centra (dantian movements) in principa spiralne energije (spiral energy). Navedeno je osnova za učinkovito in uspešno gibanje ter meditacijo v sistemu notranjih kitajskih veščin (neijia), ki se lahko prenese na optimiziranje opravljanja vsakdanjih opravil in doseganja splošnega psihofizičnega ravnotežja celovito in dolgoročno.
Povezava na kratko video impresijo učenja mojstra Oscar Munoz Galeana
Društvo za kitajske veščine gibanja Taiji-Voda

Shaolinski kungfu in qigong od januarja 2012 v Mariboru

No, pa se je Evropska prestolnica kulture Maribor 2012 dobro začela. Tina Dobaj je na FB sporočila, da se bo v soboto, 14. janurja 2012 pričel tečaj shaolinskeg gongfuja in qigonga. Za ljubitelje borilnih veščin vsekakor vredno vsaj prvega obiska.V nadaljevanju Tinino vabilo (v pojasnilo, Pobreška cesta 20 je zgradba imenovana Karantena in pripada kompleksu bivših zaporov ob Europark(l)u).

Shaolin Kung fu
in
Shaolin Qi Gong

14.1.2012 v Plesni izbi Maribor

Učitelj Shi Hengdao (Milan Kapetan)
diplomant sinologije in japonologije, je med svojim študijem bival v budističnih samostanih na Kitajskem in Tajvanu, kjer se je seznanil z borilnimi veščinami. Leta 1996 je prvič obiskal Shaolin tempelj na Kitajskem. Od takrat naprej že 15 let intezivno preučuje in poučuje shaolinsko tradicijo. Eno leto je tudi preživel v Shaolin templju UK (London), kjer je tudi poučeval. Leta 2008 je ustanovil budistično društvo Shaolin tempelj Slovenia in tako svoje znanje širi naprej.

Shaolin Kung fu od 9.30 do 12.30, dvorana B
Shaolin Qi Gong od 15.00 do 18.00, dvorana B

Plesna izba Maribor
Pobreška cesta 20
2000 Maribor

http://www.shaolintemple.si/

Društvo Zlati petelin objavlja napovednik dogodkov v 2012

Iz Društva za borilne veščine Taiji-Zlati petelin, iz Tržiča, so poslali urnik dogodkov, ki jih bodo pripravili v naslednjem letu.

Več o njihovem delovanju tukaj.

Napovednik dogodkov za chen taijiquan v letu 2012

Mojster Fu Nengbin v drugi polovici leta 2012

Kot morebiti že vemo, je mojster Fu Nengbin potrdil obisk Slovenije v drugi polovici leta. Mojster Fu je eden najboljših učencev velikega mojstra Chen Zhengleia in 12. generacija naslednikov chen stila. Chen taiji se bomo tako učili pri zares izvirnem in prvovrstnem učitelju.

Predvidoma bo imel mojster enotedenski celodnevni program. Datumi in ostale podrobnosti bodo objavljeni naknadno.

Potiski rok in Johan Duqet 10. in 11. marca 2012

Johan prihaja iz Španije na dvodnevni seminar 10. in 11. marca 2012. Seminar bo namenjen predvsem seznanjanju s tehniko potiskanja rok, vključno z aplikacijami kot sestavnimi deli chen taijia. Johan ima številne izkušnje tako v poučevanju kot v mednarodnem tekmovanju – več si lahko preberemo na http://www.poundthemortar.com/

Prva stara forma (Lao Jia Yi Lu) v šestih delih od januarja do maja 2012

Z namenom, da poglobimo znanje in osvojimo podrobnosti prve stare forme (Lao Jia Yi Lu), bo v Tržiču šest sobotnih delavnic po tri ure. Vsakič bomo podrobno obdelali en del forme (glej seznam figur) z vsemi osnovnimi načeli sproščanja (fang song), izražanjem sile (fajin), itd. Delavnice Lao Jia Yi Lu bodo hkrati priprava na prihod mojstra Fuja in Johana, s katerima bomo svoje znanje lahko samo še ‘zaokrožili’.

Datumi bodo sledeči: 7. januar, 28. januar, 25. februar, 14. april, 5. maj in 26. maj. Torej ob sobotah, od 10. do 13. ure.

Na prvo delavnico, 7. januarja, se lahko prijavimo že tukaj, saj bo število udeležencev omejeno. Cena je 10 eurov (prostovoljni prispevek, ki ne sme biti vzrok, da se ne vidimo).

Torej, če smo ljubitelji chen stila – še posebej sloga in tehnike grand mastra Chen Zhengleia, potem ne smemo zamuditi mojstra Fuja. Tudi Johan je eden redkih, ki kot sam zase pravi “živi, je in diha tai chi”, kar še posebej velja za njegove “push hands”. In nenazadnje, ne zamudimo sobotnih delavnic v Tržiču, kajti Lao Jia Yi Lu ima toliko čudovitih podrobnosti; pri vsaki figuri bomo pogledali, kako yang prehaja v yin in obratno, kdaj in kako izraziti ‘jing’, potopiti (sun) qi v tantjen in še in še…

Konec Novembra 2011 seminar z Niu Shengxianom

Kolegice in kolegi iz Taijiquan instituta vabijo na delavnica Niu Shengxian, mojstra Xinyiquana.
Intrigantno.
V tednu od 21. do 25. novembra v Slovenijo prvič pride mojster Niu Shengxian, ki… bo na kratkem seminarju predstavil tradicionalno kitajsko borilno veščino xingyi quan. Seminar bo potekal v centru Premik Torek, 22.11. ob 1715
Četrtek, 24.11. zvečer (čas še ni določen)
Če bo interes, pa tudi v sredo in četrtek dopoldne od 10h do 12h.

Xingyi quan je eden izmed treh t.i. notranjih slogov borilnih veščin, najbolj trd in močan slog, kar je ravno obratno od taiji quan-a, ki je zunaj mehak in znotraj trd. Xingyi, kar pomeni oblika in ideja, pa je zunaj trd in znotraj mehak. Poleg osnovnega položaja, santishi, bo mojster predstavil, kako se telo poveže v celoto: od zunaj (rame-kolki, komolci-kolena, zapestja-gležnji) in od znotraj (srce-ideja, ideja-energija(qi), energija in moč). Ta povezava obstaja v statičnem položaju in tudi v gibanju, v dinamični hoji oz. v izvajanju udarcev, ki iz tega položaja izhajajo in se vanj vračajo. Mojster bo predstavil tudi osnove taiji quan tuishou – vaj v dvoje.

Mojster Niu Shengxian, wushu 8.dan, 71 let, se ukvarja z borilnimi veščinami (wushu in daoistično meditacijo-qigongom) že celo življenje. V 80-ih je bil trener pekinške taiji tuishou reprezentance, ki je pod njegovim vodstvom po nekajletnem premoru znova osvojila prva mesta na vsekitajskih tekmovanjih. Njegov učitelj, Li Tianji, je bil pred kulturno revolucijo glavni trener kitajske reprezentance v borilnih veščinah, on je izumil/sestavil poenostavljeni taiji quan.

Cena seminarja: 10 evrov na trening ali prostovoljni prispevek za člane Instituta in Shaolin Templja. Za zunanje interesente 15 evrov.Prikaži več

Marca 2012 seminar z Arminom Fabianom

Posredujem napovednik seminarja, ki ga pripravlja Slovensko združenje za Chenjiagou taijiquan in WCTA Slovenije.

 

Seminar z Arminom Fabianom, marec 2012

Seminar bo potekal od petka, 2. marca do ponedeljka, 5. marca.

Program:

petek, 2. marec – osnove gibanja v Chen taijiquanu in osnove potiskanja rok

sobota, 3. marec – stara forma, prva oblika (laojia yilu)

nedelja, 4. marec – Chen forma z mečem

ponedeljek, 5 marec – stara forma, druga oblika (laojia erlu)

Točen urnik seminarja, kot tudi kraj vadbe bom sporočila do konca januarja 2012. Cene bodo enake, kot pri seminarju Davida Gaffney-ja.

Predprijave potekajo do 15. februarja 2012, na biljana.dusic@aditi.si

Decembra 2011 seminar z Davidom Gaffneyem

Posredujem napovednik seminarja, ki ga pripravlja Slovensko združenje za Chenjiagou taijiquan in WCTA Slovenije.

Delavnice z Davidom Gaffneyem sem se že udeležil in jo lahko samo priporočam.

 

 

1. Seminar z Davidom Gaffney-jem,

december 2011

Seminar se bo pričel v petek, 2. decembra in trajal še v soboto, nedeljo in ponedeljek 3., 4. in 5.decembra 2011. V petek, 2. decembra bomo v srednji dvorani OŠ Franca Rozmana-Staneta na Prušnikovi ulici 85, Ljubljana-Šentvid, ostale dneve (sobota, nedelja in ponedeljek) pa bomo v joga centru Parinama, Cesta na Brdo 85, na Viču, Ljubljana.

PROGRAM:

petek, 2. december, od 18.00 – 21.00 – osnove gibanja v Chen taijiquanu: stoječa meditacija (zhong zhuang) in navijanje svile (chan si gong)

sobota, 3. december, od 11.00-13.30 in od 16.00-18.30 – prvi in drugi del prve oblike stare forme (laojia yilu)

nedelja, 4. december, od 11.00-13.30 in od 16.00-18.30 – tretji in četrti del prve oblike stare forme (laojia yilu)

ponedeljek, 5. december, od 13.00-16.00 – prvi del druge oblike stare forme (laojia erlu)

CENA

(v predprijavi do 30. novembra)

*cena celotnega seminarja – 150 eur,

*cena udeležbe v petek, soboto in nedeljo skupaj bo 135 eur

* cena udeležbe le v soboto in nedeljo 100 eur.

(brez predprijave)

*165 eur za celoten seminar in

*150 eur za udeležbo v petek, soboto in nedeljo

* 115 eur za udeležbo le v soboto in nedeljo

*Cena enega bloka 3, oz. 2.5 ur (ne glede na predhodno prijavo) bo 30 eur.

Študentje, upokojenci, brezposelni in gostje iz Hrvaške imajo 30% popust.

Informacije in prijava: Biljana Dušić biljana.dusic@aditi.si , ali 040/169 289

Shaolinski kungfu kmalu v Mariboru

Če si lahko dovolim novinarski ton, potem naj povem, da smo iz zanesljivega vira izvedeli, da se bo januarja 2011 v Mariboru pričelo poučevanje shaolinskega kungfuja. Vodil ga bo Milan iz Shaolin templja Slovenija, potekal pa bo na Plesni izbi Maribor.

 

Tone Ančnik izdal novo knjigo

Priročnik se imeuje Prisluhnimo telesu: sestav dihalnih in energetskih vaj, več o njej v spodnjem zapisu, ki sem ga povzel tukaj.

“Narava nikoli ne hiti, a je vedno vse narejeno.” (Lao Tzu) Ljudje pa smo neprestano v bitki s časom, življenje nam narekujejo predvsem materialne dobrine in seznam opravil se nam zdi neskončen. Stres povzroča blokade v našem telesu in vse težje ga obvladujemo. “Dihanje vedno pomaga,” pravi Tone Ančnik, avtor kratkega, a izjemno učinkovitega priročnika – Prisluhnimo telesu: sestav dihalnih in V priročniku nam avtor predstavi sestav dihalnih in energetskih vaj, nastal pred približno 1000 leti, ki je zelo razširjen na Kitajskem. Najpogosteje se jih izvaja po pravilih sproščanja. Gre za preproste vaje, ki nas osebnostno in duševno bogatijo in kar je še najpomembnejše, varujejo nas pred stresom.

Priročnik je razdeljen na pet poglavij. V prvem avtor nameni nekaj besed stresu in želi bralcu predstaviti, kako uporabna so znanja, ki jih pridobimo z vadbo. V naslednjih poglavijih pa je opisanih osem samostojnih, skrbno izbranih vaj za krepitev organizma, ter podrobnejša vsebinska obrazložitev posamezne vaje. S petim poglavjem, Kako “se uporabljamo”, avtor smiselno zaključi priročnik.

Vse je razloženo na preprost in nazoren način, prikazano s fotografijami in dodatnimi obrazložitvami.

Kitajska filozofija

Življenje je kot bambusovo steblo, ki je sestavljeno iz več med seboj povezanih delov in zato ne predstavlja ene same neprekinjene celote. Skladno s tem prepričanjem delijo življenje na več različnih obdobij, ki vsako zase prinaša nekaj novega, česar se je nujno potrebno predhodno naučiti in izkusiti, da lahko živimo naprej.

Komu so vaje namenjene

Vadba je primerna za vsakogar, ne glede na starost in spol. Z njo hkrati vplivamo na ves organizem. Pomagamo si pri odpravljanju težav z dihanjem, krepimo srce in mišice ter izboljšujemo gibljivost. Spodbujamo svojo vitalno energijo in tako vplivamo na psihofizično zdravje v seh starostnih obodbjih. Pomembno je, da si izberemo tisto obliko gibanja, ki nam je všeč, da k vadbi pristopimo postopno in da smo pri tem vztrajni. Včasih vse prehitro najdemo vzrok, da se vadbi izognemo, čeprav bi od nje imeli same koristi – sproščenost, lahkotnost, pravilno telesno držo.In, ker so vaje v gibalnem smislu dokaj enostavne, lahko pozornost namenimo dihanju.

O avtorju

Tone Ančnik (1961) je avtor 9 knjig in številnih člankov s področja zdravja, borilnih in energetskih veščin. Poklicno pot je začel v gospodarstvu kot strojni inženir in inovator, ter se nato kmalu popolnoma preusmeril v karate in tai či čuan, saj je v borilnih veščinah in še posebej v slednjem našel medij za iskanje odgovorv na bistvena vpršanja našega bivanja. Kot trener doma in v tujini zdaj že več kot trideset let prenaša svoje znanje na športnike, vojake, kakor tudi na vse, ki se želijo poglobiti vase, saj je zanj umski razvoj prav tako pomemben kot telesni. V zadnjem času pa je težišče svojege dela usmeril v preučevanje stresa in tehnik, s pomočjo katerih lahko njegov vpliv na naš organiziem omejimo ali celo odpravimo.

info@dojo-ancnik.si

Kako tradicionalna je tradicionalna kitajska medicina? / Wie traditionell ist TCM wirklich?

Članek v nemščini (žal) govori o tem, da je izraz “tradicionalna kitajska medicina” (TKM) nastal šele v času Maove kulturne revolucije. A ne gre samo za nov izraz, temveč tudi za to, da so Maovi kulturni revolucionarji hkrati z novim poimenovanjem iz vede izločili religiozne in mistične elemente, ter s tem celotno vedo precej osiromašili.

Članek sem našel tukaj.

Wie traditionell ist TCM wirklich?

Die Bezeichnung “Traditionelle Chinesische Medizin” ist ein Begriff, der sich erst unter Mao Ze Dong etabliert hat. Es handelt sich hierbei um eine grobe Zusammenfassung von ausgewählten Diagnose- und Therapie-Methoden, die im chinesischen Großraum über viele Generationen hinweg als Familien-Geheimnis betrieben und weitergegeben wurden. Die moderne TCM ist ein Versuch, ein in sich schlüssiges medizinisches System zu erschaffen, dessen Erlernen schnell möglich sein sollte.

Während der Kulturrevolution wurden besonders Intellektuelle, darunter insbesondere Ärzte, Feng Shui-Meister, Astrologen, Schriftsteller und andere Gelehrte durch die “Roten Garden” verhaftet und häufig ermordet. Der entstandene Mangel an praktizierenden Ärzten ließ die medizinische Versorgung einbrechen. Um dieses Problem zu beseitigen, wurden alle bekannten Praktiken zusammengefasst, von allen religiösen oder mystischen Elementen befreit und als neue Chinesische Medizin, die heute bekannte “TCM”, verbreitet.

Dieses System ist bei weitem nicht so tiefgründig und umfassend wie die ursprünglichen Lehr-Richtungen, aus denen es hervorging. Ganz im Sinne des Maoismus bewirkte es eine starke Vereinfachung und Vereinheitlichung, ähnlich wie sie in der chinesischen Schrift und Sprache erfolgte.

Jedoch wurden in diesem Zuge viele tiefgründige Zusammenhänge und daraus folgende Erkenntnisse verdrängt, bzw. bewusst ausgelöscht. Die alten Weisheiten der Generationen von Spezialisten und Meistern gerieten fast vollends in Vergessenheit, wodurch die optimale, umfassende Behandlung leider nur noch in seltenen Fällen gewährleistet ist. Der modernen TCM liegt heute oft eine ähnlich symptomatisch ausgerichtete Vorgehensweise zugrunde, wie der westlichen Schulmedizin. Es wird “bekämpft”, statt zu “befrieden”. Tiefgehende Zusammenhänge mit entfernt liegenden Organ-Bereichen werden oft nicht oder unzureichend erkannt.

Innerhalb der letzten Jahrzehnte hat sich dieser Begriff international durchgesetzt und bezeichnet zumeist die moderne, Maoismus-konforme Lehre und nur selten auch eine tatsächlich traditionelle Lehrrichtung. Damit ist das Missverständnis vollständig, dass die moderne TCM (Traditionelle Chinesische Medizin) tatsächlich traditionell wäre und gleichzusetzen sei mit dem Jahrhunderte alten, über Generationen überlieferten Wissen, das der ursprünglichen Chinesischen Medizin zu Grunde liegt.

Tatsächlich konnten nur wenige Therapeuten alte Familien-Traditionen bewahren und dadurch den tiefgehenden Zugang zu den immensen Schätzen der ursprünglichen Chinesischen Medizin erhalten. Diese sind allerdings aufgrund der Wirren der Kulturrevolution nur in seltenen Fällen noch in China selbst zu finden. Die meisten flohen vor den Roten Garden ins angrenzende Ausland wie Hong Kong, Taiwan, Süd-Viêt Nam oder Südkorea, aber auch nach Europa und Nord-Amerika.

Allen Wirren der Zeit zum Trotz konnte das ursprüngliche Wissen tatsächlich in den Traditionen einer Großfamilie bis in die heutige Zeit bewahrt bleiben. In diesem Wissensvermächtnis sind nicht nur umfassende Kenntnisse der ursprünglichen Chinesischen Kaiser-Medizin oder des Feng Shui des “Alten Himmels” erhalten geblieben, sondern auch der erste MING TANG (Informationen hierzu finden Sie auch auf der Seite: http://www.Ming-Tang.de) und das mit ihm verbundene Wissen.

Die Wurzeln der einstigen Herrscherfamilie Wu gehen gradlinig auf den Begründer des Reiches Wu zurück, Ji Tai Bo, später bekannt als Wu Tai Bo. Er ist der direkte Nachkomme in 12. Generation von Huang Di, dem legendären “Gelben Kaiser”.

Huang Di (derzeit geschichtlich datiert auf 2698 bis 2598 v.Chr.) war erster Herrscher und direkter Ahnherr Chinas. Shen Nung selbst, der 2. Herrscher unter den “Drei Erhabenen” (San Huang) der Yin Shang-Ära übertrug ihm dieses Amt – noch vor der ersten Xia-Dynastie. Huang Di war es auch, von dem das älteste Buch der Chinesischen Medizin verfasst wurde: Das “Huang Di Nei Jing” (“Die Klassiker des Gelben Kaisers”). In diesem Werk findet man bereits 13 Medizin-Rezepturen der späteren Wu-Familie, deren innerliche Wirkungsweisen als Beispiele aufgeführt werden.

Der Begriff “Kaiser-Medizin” sorgt bei vielen Menschen in heutiger Zeit für Missverständnisse; gemeint sind nicht die Rezepturen der “Verbotenen Stadt”. Es ist weitaus älter als das Wissen, welches in der kaiserlichen Bibliothek für die Kaiser dokumentiert wurde, und geht auf die Zeit des Ursprungs der chinesischen Zivilisation zurück. Es beinhaltet Wissen, das schon vor 2000 Jahren in China bekannt war als das “Wissen des Alten Himmels” und von dem seit nahezu 5000 Jahren sämtliche Herrscher-Dynastien profitierten.

Die “Chinesische Kaiser-Medizin” war keine Medizin ausschließlich für die Kaiser gewesen, sondern wurde ursprünglich von den Kaisern den Menschen, dem Volk, zur Verfügung gestellt; in einer Zeit, die geschichtlich bereits vor 2500 Jahren als das “Goldene Zeitalter” bezeichnet wurde – als die Herrscher noch wahrhaftig und weise waren und dem Willen des Himmels folgten. Sie sorgten für die Menschen und lehrten sie die wichtigen Dinge, wie zum Beispiel den wahren Sinn des Lebens.

Frank Behrendt – Copyright © 2010, Ming Tang Foundation e.V. & http://www.tcm-fachverlag.de

Autor des Artikels und inhaltlich verantwortlich: Frank Behrendt

Kommentare:

Kommentar geschrieben von Herr Klaus Radloff info@klaus-radloff.com

Aktualisiert am 2010-10-25 14:08

Sehr geehrter Herr Behrendt

Herzlichen Dank für Ihren ausgezeichneten Artikel, dem ich weite Verbreitung wünsche. Die Information, dass die heute überwiegend praktizierte chinesische Medizin, wegen der Traditionsfeindschaft des maoistischen Systems, eine Konstruktion für Laienhelfer (Barfussärzte) ist, sollte allgemein bekannt werden.

Ich wünsche Ihnen viel Erfolg dabei!

Mit freundlichen Grüßen Klaus Radloff

Video predstavitev šole Slovensko združenje taijiquan Hram CSN

Kot ste opazili, se je dodobra začela sezona taiji tečajev. Ne bom rekel, da se je po Sloveniji zgodila poplava vabil in najav, a število tečajev (delavnic, seminarjev) se v zadnjih letih zagotovo veča. Tudi kvaliteta. No, slednje z majhnim pridržkom.

Čeprav na teh straneh niti ne poskušam objavljati pregleda vseh najav in vabil, pa obstajajo izjeme. Tokrat opozarjam na video predstavitev Slovenskega združenja taijiquan Hram CSN. Zakaj? Ne zato, ker sam vadim v omenjeni šoli, temveč zato, ker gre za video predstavitev, kjer si je mogoče ogledati vodjo šole Chen Shininga med izvajanjem (različnih stilov) taijija in qigonga. Video predstavitve šol so preredek pojav na slovenski taiji sceni.

V kolikor ste tudi sami zasledili video predstavitev katere od drugih šol, vam bom za napotek (link) seveda hvaležen.

2011, oktober: qigong delavnica z Oscar Munoz Galeanom

Društvo za kitajske veščine gibanja Taiji-Voda vabi na delavnico z znanim mojstrom. Originalno vabilo je na njihovi spletni strani.

Ene do prejšnjih qigong delavnic z Munoz Galeanom sem se udeležil tudi sam in jih lahko samo priporočam.

Picture

LJUBLJANA, 14.10.-17.10.2011PROGRAM DELAVNIC PO DNEVIH

14.10., Petek (18:30-21:30)
Qigong za dantian, vkoreninjanje, statične in dinamične položaje telesa

15.10., Sobota (10:00-12:30, 15:00-17:30)
Qigong forma “18 Budinih dlani” (Animal form) 1. in 2. del

16.10., Nedelja (10:00-12:30, 15:00-17:30)
Qigong forma “18 Budinih dlani” (Animal form) 3. in 4. del

17.10., Ponedeljek (18:30-21:30)
Qigong za sklepe in spiralno gibanje

O MOJSTRU
Oscar Munoz Galeano, mojster veščin Qigong in Chen Taijiquan
Raziskuje in razvija Qigong in Taijiquan od leta 1981 dalje, znanja pridobival od različnih mojstrov iz Evrope in Kitajske, njegov osrednji učitelj je veliki mojster Chen Xiaowang. Poučuje od leta 1989 dalje, po rodu iz Kolumbije, živi na Nizozemskem, kjer profesionalno deluje kot glavni inštruktor Centra za Taijiquan in Qigong Amsterdam. Kot gostujoči učitelj izvaja delavnice in seminarje po Evropi in Latinski Ameriki. Qigong in Taijiquan mu pomenita pot, kako se naučiti izkusiti življenjsko energijo, kako se polno zavedati življenja, kako ceniti in negovati življenje v nas samih, ostalih in vseh drugih živih bitjih; navsezadnje – kako skozi trening uma in telesa (za)živeti (po)polno živost.

LOKACIJA
Ljubljana, Parmova 25, velika dvorana (vhod pri napisu stena)

CENA DELAVNIC
Petek: 30 EUR
Sobota: 50 EUR
Nedelja: 50 EUR
Ponedeljek: 30 EUR
Vsi štirje dnevi skupaj: 150 EUR

ORGANIZATOR
Društvo za kitajske veščine gibanja Taiji-Voda

DODATNE INFORMACIJE IN PRIJAVE
+386 41 781 206 (Mladen)
taijivoda@yahoo.com

2011, september: seminar z Davidom Gaffneyem

Biljana Dušić je v imenu društvo WCTA Slovenija poslala tole spodnje vabilo. Priporočam.

” Obveščam vas, da novonastalo društvo WCTA Slovenija organizira svoj prvi seminar z mednarodno udeležbo, ko bo z nami David Gaffney iz Anglije.

Seminar bo v veliki dvorani joga centra Parinama, Cesta na Brdo 85, na Viču, Ljubljana, se bo pričel v petek, 30. septembra in trajal še v soboto, nedeljo in ponedeljek 1., 2. in 3. oktobra 2011.

PROGRAM:

petek, 30. september, od 18.00 – 21.00 – osnove gibanja v Chen taijiquanu: stoječa meditacija (zhong zhuang) in navijanje svile (chan si gong)

sobota, 1. oktober, od 11.00-13.30 in od 16.00-18.30 – prvi in drugi del prve oblike stare forme (laojia yilu)

nedelja, 2. oktober, od 11.00-13.30 in od 16.00-18.30 – tretji in četrti del prve oblike stare forme (laojia yilu)

ponedeljek, 3. oktober, od 13.00-16.00 – prvi del druge oblike stare forme (laojia erlu)

CENA

(v predprijavi do 15. septembra)

*cena celotnega seminarja – 160 eur,

*cena udeležbe v petek, soboto in nedeljo skupaj bo 145 eur

* cena udeležbe le v soboto in nedeljo 100 eur.

(brez predprijave)

*170 eur za celoten seminar in

*155 eur za udeležbo v petek, soboto in nedeljo

* 115 eur za udeležbo le v soboto in nedeljo

*Cena enega bloka 3, oz. 2.5 ur (ne glede na predhodno prijavo) bo 35 eur, oz. 30 eur.

Študentje, upokojenci, brezposelni in gostje iz Hrvaške imajo 30% popust.

Informacije in prijava: Biljana Dušić biljana.dusic@aditi.si , ali Dragan Lazarević lazo.dragan@gmail.com

Za tiste, ki prihajate po avtocesti oz. niste iz Ljubljane še razlaga, kako pridete do kraja, kjer bo seminar:

avtocesto zapustite na izvozu Ljubljana-zahod (Vič), izberete smer desno oz. smer ‘center’ – smer je odprta, ureja jo le utripajoča rumena luč. Peljete čez dva semaforja in na tretjem semaforju, ki je pri Viški cerkvi, ki je na vaši desni, zavijete na levo, čez progo in se znajdete na Viški cesti. Peljete naravnost, mimo šole do gostilne ‘Žabar’, oz. malega krožnega križišča, ki teče okoli travnatega trikotnika sredi asfalta in tam zavijete na desno na Pokljukarjevo cesto in po njej peljete do semaforja. Na semaforju, ki ureja križišče med Pokljukarjevo cesto in Cesto na Brdo, greste na levo in na naslednjem vogalu stoji poslovna stavba z velikim parkiriščem v kateri je joga center Parinama. Vhod je z druge, ožje strani stavbe. Ko ste prišli v stavbo čez vhod s tablo Parinama joga center, sledite ta znak po stopnišču navzgor.

Predstavnika društva Taiji-Zlati petelin sta se udeležila tekmovanja na Kitajskem

Marko in Dragi Bedina iz društva borilnih veščinTaiji – Zlati petelin sta prijazno poslala prispevek o njuni udeležbi na mednarodnem prvenstvu tajiquana (wushu taijiquan), ki se je konec letošnjega avgusta odvilo v mestu Jiaozuo, v provinci Henan. Članek prenašamo v celoti.

Tekmovanja se je udeležila tudi ekipa Slovenskega združenja taijiquan hram CSN, pod vodstom Chen Shininga.

Vsem udeležencem tekmovanja prisrčne čestitke!

“V kitajskem mestu Jiaozuo je bilo od 19. do 25.avgusta 2011 mednarodno prvenstvo tajiquana (wushu taijiquan – tekmovalni tjq), ki je največje v svetovnem merilu in poteka vsako drugo leto. Organizira ga kitajska zveza borilnih veščin (Chinese Wushu Association) z namenom razvijanja kulture taijija in mednarodne izmenjave znanja in prijateljstva. Izpeljala pa sta ga Urad za šport province Henan in Občina mesta Jiaozuo. Prav mesto Jiaozuo je rojstni kraj chen taijiquana.

Sodelovalo je preko štiri tisoč tekmovalcev iz Kitajske in celega sveta, veščino pa so demonstrirali tudi največji poznani mojstri današnjega časa. Slovenijo sta zastopali dve ekipi, Taiji – Zlati petelin (vodja ekipe Marko Bedina) in Slovensko združenje taijiquan hram CSN (vodja ekipe Chen Shining).

Tekmovanje je bilo razdeljeno v kategorije, ki so predstavljale različne stile taijia. Poleg znanih 4 stilov chen, yang, wu in sun je namreč še veliko podstilov in različic. Tekmovalci so bili razporejeni po starostnih skupinah in spolu, tradicionalnih oblikah vadbe (formah) in orodjih (meč, pahljača, palica itd.), razen v disciplini potiskanja rok, kjer so bili razporejeni po telesni teži.

Marko Laojia
Marko; tekmovalni “lotus sweep” iz laojia jilu
Tekmovalni način razvrščanja omogoča pridobitev priznanj večim tekmovalcem hkrati in zlato odličje npr. pomeni najvišji kvalitetni nivo, srebrno drugi najvišji nivo itd., ki ga lahko pridobi več tekmovalcev hkrati.

Marko in Dragi, Taiji – Zlati petelin,  sta prejela vsak po dve odličji; Marko v kategoriji 35 do 54 let srebro za chen meč in bron za chen laojia yilu (prva stara forma stila chen), Dragi pa dvakrat bron v istih kategorijah.

Organizatorji so odlično poskrbeli za vse goste, še zlasti nas tujce. Ves čas so bili pri roki ‘prostovoljci’, mladi študentje z vsaj malo znanja angleščine in vedno veliko dobre volje in pripravljenosti – razpored tekmovanj za naslednji dan so prinesli v hotelsko sobo kar ob pol enih zjutraj.

Veliko je bilo spremljevalnih dogodkov: demonstracij in predavanj velikih mojstrov veščine in slavnostni sprejemi in obedi. Marko in Dragi Dragi meč
Dragi; udarec čez ramo “piton se obrne na drugo stran”
sva skupaj z dvema učencema (iz Španije in Francije) imela posebno čast nastopiti in predstaviti chen stil ob slovesnem predavanju mojstra Chen Zhengleija kot njegova učenca v dvorani energetskega velikana (atomske elektrarna Jiaozuo), katerega Uprava je bila med glavnimi sponzorji tekmovanja. Vsi štirje smo učenci mojstra Fu Nengbina, čigar šola je s tem prejela posebno priznanje.

Po končanih tekmovanjih je bil še čas za obisk vasi Chen, kjer se je taiji ohranjal stoletja, tudi v najhujših časih kulturne revolucije. Čeprav je vas kot muzej, s šolami taijia postaja športno središče. Ohranjenih je veliko zapiskov starodavnih mojstrov. Kitajska vlada s posebno pozornostjo sedaj podpira razvoj taijija in ga neguje kot kulturno dediščino.

Taijiquan ima globoke korenine v kitajski zgodovini in predstavlja kulturno dediščino. Zaradi svoje širine ne pripada le kitajskemu narodu, ampak celotni človeški civilizaciji. Razvijal se je v objemu taoizma in še danes skriva v svojih globinah mistične skrivnosti Poti Resnice – Tao, načela spreminjanja kozmosa – jin/jang in čudovite lepote ustroja človeškega telesa, ki jih proučuje kitajska tradicionalna medicina.

nastop
na odru z velikim mojstrom Chen Zhengleiem
To mednarodno tekmovanje zatorej presega okvire ‘tekmovanja’. Vse udeležence vzpodbuja k razširjanju veščine in kulturne dediščine. Le ta s svojimi vrlinami še kako dobrodejno deluje v današnjih časih tekmovalnega materializma, potrošništva in človekove utesnjenosti v norem tempu vsakdana. Moto 6.mednarodne izmenjave taijiquana bi se lahko glasil: taijiquan živi v srcih vseh udeležencev, tekmovalcev, sodnikov, organizatorjev in gledalcev.

Vsak posameznik lahko najde svoje mesto in vidi svoje sposobnosti v širnem okolju taiji dogajanj, kjer se srečavajo ‘klase’ najvišjega ranga, kot tudi ‘baletni taijijarji’. Pri tem tudi igrajo svojo vlogo sodniki, ki hote ali nehote vplivajo na smer razvoja veščine.

Sodelovanje na tem svetovnem prvenstvu je prineslo koristne in zanimive izkušnje, tako na osebnem nivoju kot tudi v okviru razvoja taijija v Sloveniji.

Več fotografij s tekmovanja v fotoalbumu

Društvu borilnih veščin Taiji – Zlati petelin organizira tečaje v Tržiču, Trbovljah in Jesenicah. Več informacij najdete na njihovi spletni strani.

Chen Xiaowang v Zagrebu

 

Grandmaster Chen Xiaowang
Radionica Qigonga i Taijiquana
Zagreb 02. 07. – 05. 07. 2011.

Velemajstor Chen Xiaowang je 19. Generacija Chen porodice Taijiquana i glavni nositelj i čuvar stila. On je jedan od rijetkih nositelja najvišeg zvanja (9. Duan Wei) potvrđenog od strane ‘KINESKE WUSHU ASOCIJACIJE’ za postignuća u Taijiquanu kao i zbog izuzetnog doprinosa u promoviranju i razvoju Chen stila taijiquana u Kini i u svijetu.

Subota i nedjelja, 02. i 03. 07. 2011. – Yin Yang Qigong
Qigong vježbe su najbolji i najučinkovitiji način, pristup, za preveniranje bolesti. No te vježbe se mogu koristiti za liječenje i oporavak nakon boilesti. Jedna od dobrobiti ovih vježbi je povezivanje duhovnog i fizičkog, gdje se umne i fizičke snage međusobno prožimaju i stvaraju pretpostavku za zdravlje i sreću. Zahvaljujući redovitosti i ustrajnosti u vježbanju u stanju smo osjetiti neuravnoteženost prije nego se to manifestira na tjelesnoj razini.

Ponedjeljak, 04. 07. 2011.
Osnove Taijiquana, Zhang Zhuan qigong
korekcija
19 Forma 1. Dio – Aplikacija i Fajin
Zhan Zhuang – stojeća meditacija (stojeći Qigong – korekcija). Temeljna
pripremna vježba, ”preparation most important” kako to kaže Velemajstor Chen,
veza sa namatanjem svile, formom i fajin tehnikama – objašnjenje uz
demonstraciju.

Utorak, 05. 07.2011. – stara Laojia forma
Uvid u treniranje forme – ”Three kinds of motion” s primjerima iz 1. i 2. dijela forme
Vježbanje forme, vezano uz radionicu Ponedjeljak i/ili Utorak, je najvažniji dio Taijiquan treningabez obzira da li se radi o naprednom ili početnom stupnju. To je put ka ‘xia gongfu’ (put do najviših razina kungfu-a). Potražite to sa Chen Xiaowangom dok vas vodi kroz vježbanje Kratke i Duge forme.

Radionica će produbiti vaše spoznaje o unutarnjoj dinamici chija i jina tokom prakticiranja forme i tako će te na pravi način izgraditi suštinsku unutarnju snagu (gongli). “I to ćete jasno vidjeti u Taijiquanu Chen Xiaowanga: bujanje, kovitlanje i pucanje rječnih obala.”

Želja nam je da i ova radionica bude nadahnuće onima koji vježbaju Taijiquan, ali i poticaj onima koji će to tek započeti – bez obzira na životnu dob i iskustvo u vježbanju.

Za informacije i predbilježbe – koristite e-mail ili telefon/mobitel
morkitz@gmail.com, mandjus@gmail.com, nevenbra@yahoo.com
Tel. 01 298 1396(ostaviti poruku);
Mob. 098 234890; 091 5755 105; 095 5575454
mandjus@gmail.com
morkitz@gmail.com

Pročitajte više ovdje (termini i sadržaj radionice)

About farming and taiji

Not accepting that taijiquan is a martial art, is like being a farmer who never plant a seed.

Kdor taijiquana ne razume ali izvaja kot borilne veščine, je kakor kmet, ki nikdar ne zasadi semena.

How to Practice Taichi for Substantial Improvements, by Chen Zhenglei

How to Practice Taichi for Substantial Improvements

By Chen Zhenglei

In recent years, on my tours in China and abroad, the question I was most asked by both Chinese and non-Chinese students is: How to practice taichi for substantial improvements? I will share my understanding in the next few points. I sincerely hope for comments and correction from other taichi teachers.

Like doing anything else, in order to understand how to practice taichi well, it is paramount to understand what taichi is. It is an important prerequisite to understand taichi from all aspects. Without a clear understanding, it is difficult to imagine that one can gain any substantial improvements.

Taichi was created by Chen Wangting, a ninth generation descendant of the Chen’s Family in Wen County Henan Province. Based on the family style boxing systems and by absorbing essence from other boxing systems, combining techniques of ancient energy systems such as Daoyin (internal energy manipulation) and Tuna (breathing exercises) as well as adopting theories from Yijing (The Book of Change) and the meridian doctrine of Chinese medicine, he created a boxing system that focuses on both the internal and the external training. The postures and moves are designed and structured according to biological principles as well as to the laws of nature. The main characteristics are continuous motions without hitches; interlaced fast and slow motions; incorporated hard and soft strengths; and relaxed, flexible, elastic and sometimes jerking moves. Taichi as a training system is supported by a set of mature and proven theories throughout the complete training processes. We can also look at taichi as a huge engineering system and the training to achieve substantial high level is definitely no easy task.

Based on teachings from the ancestors and what I’ve experience throughout years of training, I summarized the following training principles: Three Do’s and Three Don’ts

Do train for theory verification, don’t train for raw power;
Do train for fundamental roots, don’t train for external presentations;
Do train for substantiated abilities, don’t train for application tricks.
Do Train for Theory Verification, Don’t Train for Raw Power: “Theory” consists of philosophical foundations and basic principles about taichi. Practicing taichi is the process applying the ultimate Dao – the principles how Yang develops fully to generate Yin and Yin develops fully to generate Yang in the process of taichi yin and yang exchanges. Taichi practice requires the practitioner to imply hardness in softness and softness in hardness as well as to ensure inter-supportiveness between hardness and softness. One also must understand the interchange between emptiness and solidness. Emptiness when developed fully will generate solidness; and solidness when developed fully will generate emptiness. Practicing with mental concentration using the mind to guide the qi and the qi to guide the body in total mind-qi-body unity, one should aim to achieve completeness in motion, wholeness in synchronization and high level internal and external coordination. Follow the requirements closely and aim to move naturally. Exercise great patience without haste. Training for raw power can result in great increase of power in isolated parts of the body. This type of power is often clumsy and stiff, lacking the necessary smoothness and flexibility. Taichi practitioners do not aim to acquire raw power.
Do Train for Fundamental Roots, Don’t Train for External Presentations: “Fundamental Roots” refer to the original core (the original qi of the kidneys) and the base of the body. The kidneys house the original yin and yang energy. It is the prenatal source of energy and the root for postnatal energy. If the kidneys are fully sustained with qi, all other organs will have a better chance to be well sustained as well. Consequently, the liver, heart, spleen, lungs and kidneys all function the way they should. The practitioner will then have high spirit, ample physical strength, swift reactivity and better overall coordination. The abundance of internal qi is the first part of the fundamental roots. The second part of fundamental roots refers to the solid base of one’s postures. In taichi practice, on the basis of overall relaxation, accumulate the qi into Dantian and descend the qi further into Yongquan, so that the top portion is nimble, the middle section is agile and the base is solid like roots in soil. “External Presentations” refer to training mainly for power and toughness of isolated areas of the body. Taichi is an internal system with both the internal and external elements. The main focus should be on nurturing the internal energy – nourishing the roots and sustaining the source. “When the roots are nourished, branches and leaves flourish; when the source is sustained, the river runs long”.
Do Train for Substantiated Abilities, Don’t Train for Application Tricks: Substantiated abilities are overall martial skills acquired as general mental and physical abilities; while application tricks are offensive and defensive application techniques of individual moves. If the practitioner only focuses on application technique to explain and understand taichi, he/she will never get to the true essence of taichi. High level taichi training must include certain phases: gaining routine proficiency, correcting postures and moves and softening stiffness. As a result, the whole body is synchronized, the internal and external are coordinated, the internal qi is filled fully and substantiated abilities are gained on the body. Taichi as a martial arts training system focuses mainly on training the self overall abilities. It promotes skills to react to the opponent’s attacks and selflessly following the opponent’s moves according to ever changing situations instead of limiting to applications of individual moves. When the internal qi is full, the whole body is like a well inflated balloon. It reacts to wherever is in contact. Wherever is in contact, it can be used to attack. As the teaching goes: “When accomplished, one responds automatically to attacks; no need to ponder as the body reacts naturally”.
Establish Five Mindsets

Respect – cultivate high level ethics and morality. Respect your teachers. Renowned taichi master Chen Xin pointed out in his Illustrated Chen’s Taichi that: “Taichi cannot be learned without respect. Without respect, one would neglect his/her teachers and friends and as well as his/her own body. When the heart is not contained, how can one settle down to learn anything?”
Faith – faith consists of two aspects. Firstly, it is confidence, believing that one can succeed in taichi practice. Confidence is the source of self motivation. Secondly, it is trust, believing in taichi and the teacher; so that one will settle down whole heartedly with determination. Without trust, one will end up switching from system to system and teacher to teacher on a daily basis just like the old saying goes: “serving Qin at dawn and Chu by dusk”.
Determination – learning taichi requires determination. As Mencius said: the mind is the commander of internal energy. Only when one is determined, he/she will not be influenced by external interference. Only with determination, one can carry on to the final destination.
Perseverance – it means being persistent in taichi practice over a long period of time. It can be years or decades without slacking. Practicing by fits and starts or quitting with little achievements are bad habits to affect perseverance. Grand Master Chen Fake, 17th Chen’s family descendent, practiced his routines thirty times a day for decades without slacking. His taichi achievement was paramount and he was considered the best at the time. That’s how perseverance at work.
Patience – when all the above four mindsets are set, you’ll also need patience to achieve high level in taichi practice. On the one hand, taichi practice requires the practitioner to relax in postures, soften the body and slow down the moves. Without the correct understanding and mental preparation, it is impossible to relax and be patiently at ease. When one becomes impatient in taichi practice, it’s like driving at high speed heading the opposite direction. On the other hand, taichi practicing is a long process for both the mind and the body and should not be rushed. Try overcome irritation and boredom. Keep a peaceful mind. Follow the rules and requirements. Nurture the grand and majestic qi in the process of routine practice to acquire graduate subtle change of the mind and body. When the water comes, it will naturally form an aqueduct.
Three Essential Factors

The three essential factors are: a qualified teacher, innate talent and untiring diligence.

The most important factor to achieve high level taichi is a qualified teacher. As our ancestors said: A teacher is someone who passes on principles, teaches skills and clears up confusions. Be it for academics or martial arts, especially for taichi practice, the function of a teacher is the predetermining condition. So far, there is no precedent of an achieved taichi practitioner who has done it without a teacher. However, one can practice taichi without a teacher for recreation purposes. In order to achieve high level in taichi, one must find a wise teacher who has a high moral and ethical standard, technically skillful, learned in theories and knows how to teach. A wise teacher can lead the students onto the right path so as to avoid detours and achieve twice the effect with half the work. Without a wise teacher, one might never reach the temple of taichi once he/she is heading the wrong direction.
Innate talent is the key factor for high level taichi achievements, especially for those who wish to be established. They must have the innate gift, great deductive reasoning and learning ability, quick mind as well as the ability to expand their understandings. Besides the guidance of a wise teacher, the subtlety of taichi must also be experience and pondered firsthand. It can only be taught intuitively, not because the teacher is holding back, but it is truly indescribable. It is only those who have the innate talent with great ability to comprehend who can truly understand the true essence of taichi and reach to higher level. For others, despite of a wise teacher and self diligence, will still have a hard time understanding the true essence and will only reach limited achievements. It is just as in academic studies, people have the same teachers and all try with similar efforts, but the result can be quite different. The difference is in the innate talent.
Diligence is the deciding factor for taichi practicing. To be successful, one must also work with untiring diligence besides the innate talent and teaching of a wise teacher. As it was stated in the ancestors’ teaching: “Only understanding and knowing the right methods is still not enough. It requires daily untiring diligence. Keep moving forward without stopping day in and day out. That’s how one can reach the destination eventually.” Don’t expect miracles and there is no shortcut. The only path to high level taichi is untiring diligence. Kungfu is acquired through practice and only untiring diligent practice will ensure substantiated kungfu on the body. Under the guidance of a wise teacher and by following the rules and requirements, one must exercise persistent effort to accumulate and nurture the internal kungfu in order to realize qualitative change through graduate quantitative change. Real comprehension is built on hard work. Enlightenment is triggered after a long process of accumulation. Instant enlightenment of the subtlety of taichi comes from persistent diligence. If one relies only on wits and cleverness and despises hard work, he/she will never understand the real essence of taichi and will always be wondering outside of temple of taichi.
Of course nothing is absolute. What I mentioned about is not cast in stone. Those factors have changing effects on each other. One strong element can improve other elements. For example, with correct understanding of the nature of taichi, it helps one to establish the right mindset. Some people may lack innate talent, but hard work can be supplementary to talent. Persistent untiring diligence goes a long way in the pursuit of true taichi essence. I hope this article can provide some clarity in the minds of some taichi enthusiasts regarding taichi practice.

Besedilo je povzeto z Zhengleijeve spletne strani.

E-book: Chen Xin – Illustrated Canon of Chen Family

Ena temeljnih taiji knjig. Obvezno branje. Brez izgovorov, prosim.

E-knjiga: Chinese Healing exercises, the Tradition of Daoyin

Priporočam!

Moderni taiji nije dobar!

Letošnjega januarja je umrl avstralski mojster taijija Erl Montaigu, ki je na Zahod in tudi na Kitajsko vrnil staro oziroma originalno Yang formo. Več o njej, o Erlu in o tem, zakaj misli, da moderni taiji ni dober je moč prebrati v intervjuju, ki ga je z Erlom naredil Mario Krot iz Zagreba. Intervju je prenešen s spletne strani zagrebškega taiji kluba Wudang Shan.

Majstor Erle Montaigue preminuo je 26.01.2011 .

Bio nam je učitelj , prijatelj , savjetnik i izvor inspiracije.

Na svemu smo mu zauvijek zahvalni.

Naše misli su s obitelji Montaigue.

KRATKA BIOGRAFIJA

Erle Montaigue bio je jedan od vodećih instruktora unutarnjih borilačkih vještina. Borilačke vještine otkrio je s 11 ,a unutarnje s 19 godina. Erlovi Tai Chi učitelj bio je Chang Yiu-Chun ( učenik Yang Lu-chan-ovog unuka ). Bagua učitelj bio mu je Ho Ho-choy ( učenik Chiang Jung-chiaoa ).

Erle je svijet ( pa i Kinu ) ponovo upoznao s zaboravljenom Yang Lu-chanovom formom.

Jedini je zapadnjak kojem su stari Kineski Majstori dodijelili titulu Majstora .

Više o Erleu pročitajte ovdje

U nastavku pročitajte intervju koji je s Erleom vodio Mario

ERLE MONTAIGUE – INTERVJU

M: Erle, možete li mi reći nešto o vašim počecima . Kada ste počeli trenirati borilačke vještine te tko su vam bili učitelji?
E: počeo sam s 11 godina trenirajući karate u judo u lokalnom policijskom omladinskom klubu u Australiji. U tim ranim danima jaka strana mi je bila hrvanje te sam kasnije postao profesionalni hrvač. Nikad si nisam dozvoljavao da se vežem za jednu vještinu ,zanimanje ili karijeru. ja sam također i glazbenik.
1967 na tečaju telekomunikacija sreo sam svog prvog učitelja taijiquana
Mr. Wong Eog-a.

U kasnim šezdesetima sam se oženio te dobio dvoje djece te nastupao u raznim predstavama i imao svoj bend te hit pjesmu Ne mogu dočekati srpanj. Kada sam otpušten s telekomunikacijskog posla jer sam pobojao kosu u zelenu i pjevao na poslu (između ostalih sitnih nepodopština) počeo sam se profesionalno baviti glazbom te sam postao rock ‘n’ roll zvijezda s nekoliko hit pjesama i albuma u ranim sedamdesetima. 1974 odlazim u Englesku gdje srećem svog drugog učitelja taiji-a Chu King-hung-a koji me je uzeo za jednog od svojih prvih učenika (ako ne i prvog). Chu King-hung je jedan od tri direktna učenika Yang Sau chunga(1909-1985) najstarijeg sina Yang Lu -chanovog unuka Yang Cheng-fua. U Londonu nastavljam glumačku karijeru glumeći u nekoliko predstava, mjuzikala i filmova sve do kraja 1977 kada se vračam u Australiju.1981 putujem u Hong Kong gdje je moja forma unaprijeđena od Yang Sau chunga te učim od Ho Ho-choya, direktnog učenika velikoh majstora pakue Chiang Jung-chiao-a. 1982 počinjem podučavati taiji u Sidneyu te postajem šef za terapeutske pokrete na NSW Koledžu za Prirodne Terapije.1983 otvaram svoju školu te iduće godine pronalazim svog glavnog učitelja unutarnjih borilačkih vještina, majstora Chang Yiu chuna od kojega učim tajne dim -maka i Hao chuana (taiji). Chang je bio jedan od svega dva učenika Yang Cheng fu-ova brata Yang Shou-hou-a.

M: Recite nam nešto o vašem susretu sa Chang Yiu -chunom.
E: Chang je bio stariji kineski gospodin. U to vrijeme radio sam kao profesionalni vozač te sam svako jutro prolazio kraj njega dok bi išao na posao. On je običavao trenirati na Sidneyskim dokovima.Jedno jutro skupio sam dovoljno hrabrosti da izađem iz auta i započnem svoj trening kraj njega (vrlo egoistično ,znam, ali bio sam mlad). Pokušao sam razgovarati s njim ,ali on nije odgovarao. Nastavio sam ga ispitivati o borilačkim vještinama, ali bez odgovora. Nastavio sam ga gnjaviti sve dok mi nije prišao jedno jutro i nokautirao me jednim prstom. Tada sam pomislio ovo je zbilja prava stvar. Nakon toga nastavio sam tiho trenirati kraj Changa sve dok mi nije nakon puno upornosti ponudio da me podučava.Chang me je podučavao svemu što je znao, svim takozvanim tajnama taiji-a. Bio je to dim-mak te kako trenirati u dim-maku. Naučio me je prve četiri forme Wudang Shana (Qi Disruption) te njegovoj verziji gurajućih ruku. Chang me je naučio kako se uistinu koristi taijiquan.



M: 1985.postajete prvi zapadnjak koji je pozvan da nastupi na Kineskom Nacionalnom Wushu Turniru.
E: Da, postao sam prvi zapadnjak koji je pozvan na taj turnir. To nije bio Internacionalni već Sve Kineski Nacionalni Turnir koji se te godine održavao u Yinchuanu u zapadnoj Kini. Poveo sam osam svojih učenika. Nastupio sam pred 2000 Kineza. Fu Zhonwen ( tada No.1 taiji majstor u Kini, glavni učenik Yang Cheng -fu-a) bio je u publici zajedno sa svim poznatim majstorima kineskih borilačkih vještina.
Izveo sam Stari Yang stil na njihovo iznenađenje, jer čak ni Kinezi više ne znaju za tu formu. Fu Zhonwen je u tom trenutku ustao, odbacio svoju lepezu stao na noge i pljeskao kao i ostatak publike. Također sam pokazao neke borilačke metode te push hands. Idući dan pozvan sam na privatni sastanak sa Fu Zhongwen-om, Shao Shan-kanom (xingyi), Mr li (pakua) te Wang Xin-wu-om predsjednikom Kineske Wushu organizacije. Demonstrirali su mi mnoge forme te sam pozvan da treniram s njima pushing hands.

M: Tada vam je dodijeljena i titula Majstora.
E: Privatni sastanak sa majstorima je zapravo bio ispit o čemu nisam imao pojma. Cijelo vrijeme bio sam naguravan i udaran misleći da su malo grublji s obzirom da nam je to prvi susret. Morao sam im demonstrirati paochui i san-sao forme ,Staru Yang formu i Baguazhang forme. Prije rastanka Wang Xin-wu je došao sa malim certifikatom na kojem piše Majstor Montagu . Naklonio se, zagrlio me i rekao čestitam.

M: Zahvaljujući vašim naporima ljudi danas znaju da postoji i Stari Yang stil. Koja je razlika između tog i Yang stila koji mnogi danas vježbaju?
E: Stari Yang je pravi borilački sistem. Sadrži spore ,ali i fa-jing (eksplozivna energija) pokrete. Smatrao se preteškim za starije i bolesne ljude te je Yang Cheng fu promjenio forme izbacivši eksplozivne pokrete, skokove i dr. Stari stil je totalno energetski orijentiran s naglaskom na generiranju unutarnje snage. Naravno, potrebno je puno godina učenja da bi se došlo do najvišeg nivoa “small frame”(mala građa).

M: Koje je vaše mišljenje o današnjem modernom taijiquanu.
E: Moderni taiji nije dobar! Mnogo je toga razvodnjeno kroz generacije majstora.
Drugi su čak izbacili mnoge pokrete koji se ponavljaju da bi stvorili kratke forme koje su štetne za zdravlje jer je u njima promijenjen normalan tok energije (chi) koja prolazi kroz tijelo.

M: Uvijek govorite da je borilačka strana taiji-a jednako važna kao i zdravstvena. Zašto?
E: u prošlosti stari su majstori običavali govoriti da zašto učiti borilački sistem ako niste zdravi je se takvi ionako ne možete boriti. Da bi se mogli braniti moramo biti zdravi. Kao ratnici u pravom smislu moramo pomagati ljudima te ih liječiti. Učimo liječiti druge jer je to prava priroda unutarnjih borilačkih vještina isto kao i samoobrana. To je istinski yin i yang bez čega ne postoji unutarnja borilačka vještina.

M: Nažalost danas je vrlo malo majstora koji znaju borilačku a kamoli medicinsku stranu taijiquana. Mnogi ga podučavaju kao neku vrst relaksacije ili kakvog New Age načina života i sl. Zašto je to tako?
E: Kada je Yang Cheng-fu promjenio forme nije znao da će se to toliko svidjeti ljudima. S vremenom su ljudi zaboravili na Stari stil. Danas zapadnjaci žele što brže nešto naučiti te nauče par sporih pokreta i misle da znaju Taijiquan. Nakon toga odlaze i podučavaju ne znajući da postoji više . Kao što sam prije rekao ako oduzmete yin od yanga tada nemate ništa. To je upravo ono što ti ljudi imaju. Ništa!

M: 1995 odlazite ponovo u Kinu da bi naučili Wudang Shan od Liang Shih-kana, čuvara tog sistema. Recite mi kako je došlo do toga?
E: Već sam bio naučio prve četiri forme od Chang Yiu -chuna. Nisam točno znao da su to te forme sve dok me 1986 nije posjetio kineski majstor Chen stila. Imao je video sa prve dvije forme te sam odmah shvatio da su ono što sam naučio prve četiri forme.
Kineski majstor je ostao zapanjen jer su njemu pokazali samo dvije forme. Od tada moj je cilj bio da budem primljen da naučim ostalih osam formi od čuvara sistema osobno. To je bio težak zadatak i trebalo mi je idućih devet godina da budem primljen
uglavnom zbog toga što sam ih učio Stari Yang stil jer je taj stil gotovo nestao iz Kine. Tako sam 1995 otputovao u Kinu da bi naučio te forme. Bilo je to teško vrijeme te sam se stalno morao braniti zbog toga što sam zapadnjak. Nije mi bilo dozvoljeno snimanje te sam se morao potajno snimati u sobi i idući dan provjeravati što sam naučio. Kada sam se vratio nisam odmah najbolje znao te forme jer je za to potrebno puno duže. Zahvaljujući bilješkama i video snimkama uspio sam dosegnuti veći nivo u tih 12 formi i pomoćnim formama (koje su zapravo preteča push hands-a).
Sve do 1998. nisam se osjećao dovoljno sigurnim da bi podučavao te forme .
Wudang Shan forme su prve forme iz kojih su rođeni svi ostali unutarnji sistemi. Stvorio ih je Chang San-feng u namjeri da spriječi ostale da nauče njegove novo otkrivene tajne o dim maku, koje je on prenosio samo članovima obitelji uglavnom usmeno. Iako je Liang Shih-kan preminuo njegovo selo još i danas postoji. Nedavno sam čuo od jednog novinara koji je posjetio selo sa sada rade samo” nekakav”kung fu. Naravno siguran sam da ne bi otkrivali samo tako svoje prave forme.

M: Izdali ste preko 200 video kazeta o unutarnjim borilačkim vještinama. Može li se učeći s kazeta naučiti pravi kung fu. Koja su vaša iskustva s ljudima koji uče na taj način?
E: Imam oko 10000 ljudi na svijetu koji uče pomoću mojih video kazeta. Vrlo su uspješni jer se trudim da jednostavno snimam svoje treninge i podučavam kao na treningu. to su vrlo sadržajne kazete na kojima učenici postavljaju pitanja, ispravljam ih pred kamerom i sl. Mnogi koji su danas poznati u svijetu borilačkih vještina uče s pomoću tih kazeta te povremene posjete zbog ispravaka. Većina njih treba vrlo malo ispravaka.

M: Za kraj imate li kakvu poruku za vježbače u Hrvatskoj.
E: Da Mario, imam dobrih učenika u Hrvatskoj i vrlo dobre veze sa tvojom zemljom.
Uvijek govorim svojim učenicima da budu otvoreni i da odu pogledati svakog učitelja kojeg mogu. Uvijek kažem da ako moj učenik nađe nekoga s kim se bolje osjeća trenirajući i učeći da mu se pridruži. Morate naći učitelja s kojim namjeravate provesti neko vrijeme vašeg života a svaki učenik obično nađe pravog učitelja (kojeg zaslužuje).

Intervju vodio Mario Krot

Zelo zanimivi arhivski posnetki taijija / Fascinating archive video of taiji

Verjetno najzgodnejši posnetek sloga Wu, narejen leta 1937 v Shanghaiju. Prikazuje Zhu Minyija, učenca Wu Jianquana. Viden je tudi zanimiv znanstveni pristop k vadbi lepljenja in žoge. Delček zgodovine.

Possibly the earliest Wu style Taijiquan video with Zhu Minyi, disciple of Wu Jianquan, recorded in 1937 in Shanghai. The video shows the Wu style set, tuishou and even Zhu’s ‘modern and scientific’ approach including his ‘stick’ and ‘ball’ system. A piece of history.

Vas bi zanimal takšen seminar?

Lanskega septembra je v Zagrebu potekal dobro obiskani seminar Eli Montaiguea (sina znanega Erle Montaiguea). Več o seminarju spodaj, v originalnem vabilu.

Zanima pa me, če obstaja interes za takšno delavnico pri nas in sicer v Mariboru ali Ljubljani. Predvidoma bi delavnico pripravili naslednje leto, v začetku leta.

Več o yang stilu, ki ga prenašata Erl in Eli Montaigue in za katerega Erle trdi, da je originalni yang, lahko (v hrvaščini) najdete tukaj.

Če je kdo zainteresiran pomagati pri organizaciji, naj se prosim  javi na borut.osonkar@amis.net. Za podporo se že vnaprej zahvaljujem :-)

Sam sem se spodnje delavnice udeležil. Prvič sem videl stari yang stil in nekaj borilnih aplikacij, kar mi je odprlo kakšno novo poglavje ali dva v razumevanju veščine. Stari yang stil je bolj podoben chen stilu kot “pekinškemu” yangu. Seveda priporočam.

26.- 27. septembra 2009 bo v Zagrebu (dvorana studentskog doma Cvjetno
naselje) potekal seminar Tai Chi Chuan-a, katerega bo vodil inštruktor
Eli Montaigue (sin znanega Erle Montaiguea).

Seminar bo zajemal:
1. Stari Yang stil ( stara forma )
2. San Sau ( forma v paru )
3. Pushing hands ( vadba v paru )
4. Fa Jing ( eksplozivna energija )
5. Chi Kung (Qigong)

Za udeležence, kateri niso iz zagreba, bo organizirana brezplačna
nočitev v študentskem domu. Zaradi omejenega števila udeležencev
organizator naproša, da se vsi zainteresirani prijavijo do 1.
septembra. Cena seminarja je 70 EUR. S prijavo do 15. avgusta velja
20% popust.

Dodatne informacije:
Tel.: 00385-(0)91/574-6610
E-mail: wudang.s@yahoo.com

Vir: http://www.wudangshan.hr

Neuradna predstavitev mojstra Chen Shi Ninga

Pripravil sem stran z nekaterimi podatki o Chen Shi Ningu, strokovnem vodji Slovenskega združenja borilnih veščin (wushu). Zapis je nastal kot posledica debat o poreklu, predstavljanju in certificiranju znanja, ki jih imamo občasno v krogih ljubiteljev taijija in qigonga, nekaj pa sem o tej temi na tem blogu že objavil. Pri predstavitvi mojstra Chen Shi Ninga sem uporabljal javno dostopne podatke, ki sem jih tudi sam poiskal.  Mojster Chen mi ni posredoval nobenega podatka, razen tistega o pridobitvi sedmega Duan Weija.

Samopredstavitev mojstra z uradne spletne strani njegove šole:

Chen Shi Ning, kitajski mojster taijiquana ter prvi in edini mednarodni sodnik za kitajske borilne veščine wushu v Sloveniji.
Chen Shi Ning se je rodil in odraščal na Kitajskem, v Shanghaiju. Izvira iz družine intelektualcev, ki je močno povezana s tradicijo taijiquana, zato je njegovo življenje že od mladih nog močno prežeto s kitajskimi borilnimi veščinami. Kitajske borilne veščine je pričel vaditi že v najranejši mladosti. Svoje znanje in tehnike je pridobival in uril pri različnih učiteljih in mojstrih na Kitajskem, največ pa se je naučil od svojih staršev. Svoje pristno znanje in izkušnje iz taijiquana in qigonga v Sloveniji poučuje in prenaša že več kot 15 let. Med svojimi najboljšimi učenci je izuril že več učiteljev, ki znanje predajajo naprej vedno več novim ljubiteljem teh tradicionalnih kitajskih veščin.

Podelitev Duan Weija 7. stopnje.

Chen Shining je opravil preizkus znanja za sedmo stopnjo Duan Wei klasifikacije. Na fotografiji je prikazan skupaj s podpredsednikom Kitajskega združenja borilnih veščin.

Podelitev Duan Weija 6. stopnje, zlate barve.

Chen Shining se je avgusta 2005 v Pekingu udeležil uradnega seminarja klasifikacije borilnih veščin Duan Wei, kjer je opravil obveznosti za 6. stopnjo. Klasifikacijo in preverjanje znanja opravlja Kitajsko združenje borilnih veščin. Spodaj je fotografija in besedilo, povzeto s strani enega od udeležencev.

Only 4 masters were granted “Chinese Wu Shu 6th Duan” (from left: Wang XiaoLin, Chairman of Chinese Wu Shu Association; Hong KoiKong from Macao; Cheng KeJin from Hong Kong; Shang Gao from USA; Chen ShiNing from Slovenian; all these masters above are the only 6th Duans from their countries)

Za več klikni tukaj.

Intervju s Chen Shi Ningom.

Leta 2005 ga je za neko spletno stran pripravila Sandra Kontrec, sicer nekaj časa tudi njegova učenka taijija.

Mojster Chen Shining izhaja iz Taijiquan družine, saj sta se tudi starša ukvarjala s taijiquanom. Oče mu je dal osnovno znanje, ki ga je Shining nadgrajeval pri drugih mojstrih in ga na vsakoletnih mednarodnih seminarjih na Kitajskem še vedno nadgrajuje. Tudi med Slovenci je ta stara veščina gibanja in meditacije čedalje bolj priljubljena in pod Chenovim vodstvom potekajo tečaji že nekaterih slovenskih mestih že dobro desetletje. Poleg tega, da vodi svojo šolo Taijiquana, je tudi soustanovitelj in predsednik slovenskega združenja Taijiquan Hram Csn.

Mojster Chen, kaj sploh je taijiquan?

To je veja tradicionalne kitajske borilne veščine wushu. Beseda taiji pomeni skrajni, najvišji pol, quan pa pest oziroma borilna veščina. Spada med tako imenovane notranje ali mehke borilne veščine, ki bolj kot zunanjo poudarjajo notranjo moč. Taiji je filozofski pojem, ki ga predstavlja princip yina in yanga, dveh nasprotujočih si, a dopolnjujočih in večno izmenjujočih se sil. Kakšna je zgodovina taijiquana?

Po nekem izročilu segajo korenine taijiquana okrog 5000 let pred naše štetje, v čas vladavine cesarja Fuxija; vaje za ohranjanje zdravja so opisane denimo v klasičnem delu Huangdija (Rumenega cesarja), Fuxijevega naslednika in ustanovitelja tradicionalnega kitajskega sistema medicine. Načela umetnosti taijiquana so osnovali daoistični menihi, najvišjo stopnjo pa je taijiquan dosegel v 19. stoletju, ko se je izoblikoval slog Chen, iz katerega so se razvile še druge šole in v njih okviru različne oblike. Do 20. stoletja se je taijiquan prenašal iz roda v rod kot klanska ali družinska skrivnost, danes pa je pomemben del kitajske kulture ohranjanja zdravja in del rehabilitacijskega programa v zdravstvu. V zadnjih desetletjih se je razširil po vsem svetu in tudi na Zahodu so ga začele vključevati v svoj program zdravstvene organizacije, šole, univerze in celo podjetja.

Kdo je ustanovitelj taijiquana?

Najbolj zgodnji mojstri taijiquana ostajajo na pol mitične osebe, kar velja delno tudi za daositičnega modreca Zhang Sanfenga, ki pa kljub temu velja za ustanovitelja taijiqunana. Bil je mojster borilne veščine wudang gongfu, ki jo je spremenil, ko je videl borilno moč, ki ga je izžareval boj med kačo in ptico. Velik del metode telesne vadbe je zamenjal s tehnikami za osredotočanje uma, iz tega pa so se razvile mehke notranje borilne veščine. Pri taijiquanu pa se prepletajo različna področja.

Katera? Borilne veščine, principi tradicionalne kitajske medicine, klasične kitajske filozofije, tehnike meditacije in dihanja, tudi umetnost zdravega načina življenja, način mišljenja, pogled na naravo, svet…

”Tian ren he yi”

Kaj je osrednji del taijiquana?

Gibi, dihanje in mentalno vodenje v nas, ki jih je potrebno uskladiti z naravo, z vesoljem. Kitajci pravimo ”Tian ren he yi”, kar pomeni človek in nebo v sozvočju. Obstaja več različnih oblik in tehnik, lahko se ga dela praznih rok, s pahljačo, sulico, z mečem… Da, obstajajo različne šole taijiquana, znotraj teh pa različne oblike, z različnimi “pomagali”, kot ste omenili, a ni nujno le z enim, lahko denimo z dvema pahljačama, z dvema mečema in tako naprej. Kdaj začutimo prve dobrodejne učinke?

Že po prvi vaji ugotovimo, da smo manj napeti, sproščeni, da smo se vsaj za nekaj časa izklopili iz vsakdanjega hitrega in stresnega življenja, po krajšem obdobju vadbe pa že opazimo večjo telesno sposobnost, usklajenost gibov, gibčnost sklepov, na psihičnem področju pa večjo umirjenost, zbranost, ravnotežje. Komu koristi vadba taijiquana?

Na Kitajskem ga prakticirajo milijoni že stoletja, danes pa tudi vse več ljudi po vsem svetu, a z različnimi nameni: kot borilno veščino, samoobrambo, kot terapevtsko, sprostitveno ali razgibalno vajo, kot meditacijo v gibanju, kot vajo za razumevanje vzhodne filozofije, kulture, kot medija za spoznavanje kitajskih tradicij, kot qigong vadbo… Potrebujemo za vadbo kakšno posebno znanje?

Ne, vadimo lahko kadarkoli in kjerkoli, pomembno je pa, da vadimo redno in vztrajno. Primeren je za vse generacije obeh spolov in za ljudi različnih psihofizičnih sposobnosti, saj si vsakdo izbere sebi ustrezen način vadbe, potrebujemo le udobna oblačila in lahko obutev. Najlepše in najbolj zdravo je vaditi v naravi, če ga pa vadimo v prostoru, naj bo ta prezračen. Kaj je qigong in zakaj priporočate njegovo vadbo pred pričetkom vadbe taijiquana?

Ker se zelo dobro dopolnjujeta. Qigong je veščina, s katero gojimo in uravnavamo qi, življenjsko energijo, ki kroži po našem telesu po tako imenovanih meridianih ali energetskih kanalih. Po tradicionalni kitajski medicini sta vzrok boleznim, slabemu telesnemu ali duševnemu počutju prav pomanjkanje ali zastoj qija. Z vadbo qigonga ali taijiquana ga uravnavamo in odpravljamo blokade. Taijiquan se je izkazal tudi kot del treninga mnogih vrhunskih športnikov, kajne?

Da, vedno več vrhunskih športnikov v svetu vadi taiji za koncentracijo in za sproščanje, saj lahko le sproščen človek pokaže, kaj zmore. Taijiquan nas namreč ne krepi le telesno, ampak tudi duševno, z njim dosežete telesno in duševno ravnovesje, kar navsezadnje koristi v vseh življenjskih kriznih situacijah. Kaj pa samoobrambni namen taijiquana?

Kot sem že omenil, sodi taijiquan med tako imenovane notranje ali mehke borilne veščine. Razvil se je kot borilna veščina, zato se mnogo njegovih elementov lahko uporablja tudi v samoobrambne namene, a se je sčasoma vendarle razvil predvsem v umetnost ohranjanja zdravja, doseganja telesnega in psihičnega ravnovesja. Bi lahko rekli, da se naučimo prisluhniti svojemu telesu?

Seveda. Stari Kitajci pravijo, ko je človek zdrav, sproščen, vesel, dobre volje in poln energije, če je njegov qi usklajen s qijem narave. Na prvi pogled se zdi vadba taijiquana zelo preprosta, pa ni. Kako poteka učenje?

Tako pri vadbi taijiquana kot pri vadbi qigonga je pomemben princip tiao, pri katerem gre za tri faze usklajevanja, usklajevanje gibov, dihanja in uma. Na začetku učenja se učenec posveča predvsem pravilnemu izvajanju gibov, ki jim postopoma dodaja pravilno dihanje in mentalno vodenje. Pri vadbi je ključnega pomena, da imamo ob sebi pravega učitelja, ki nas zna voditi. Kako vaši učenci na začetku sprejemajo učenje?

Večina jih pride zelo motiviranih in mislim, da večina že po prvi vaji občuti dobrodejne učinke taijiquana. Včasih se nekaterim zaradi hitrega tempa današnjega življenja zdijo vadba in gibi malce prepočasni, vendar se kmalu umirijo in občutijo pozitivne učinke počasnih, zaokroženih, ponavljajočih se gibov.

Po vsej Sloveniji

Vse več Slovencev se odloča za obisk vaših tečajev. Kje vse poučujete?

Veseli me, da se tudi v Sloveniji povečuje zanimanje za vadbo taijija. Začel sem pred več kot desetimi v Mariboru, sedaj so tečaji tudi v Ljubljani, Celju, Murski Soboti, Ptuju, pa tudi v manjših krajih, kot so Škofja Loka, Domžale… Naši tečaji so tudi mesta sproščanja in veselja, mesta, kjer se nabira pozitivna energija. To so ure, namenjene samemu sebi, nabiranju novih moči, energije, izkušenj. Organiziramo tudi različne delavnice, srečanja, praznovanja, tako skozi veščino taiji ljudje spoznavajo tudi druga področja večtisočletne kitajske tradicije. Kaj pa vi osebno, koliko časa posvečate taijiju in qigongu?

Več ur dnevno. Sta del mojega vsakdanjega življenja. Česa ljudem v današnjem vse bolj stresnem obdobju po vašem mnenju najbolj primanjkuje?

Ravnovesja in harmonije. Vadba taijiquana je odlična protiutež čezmernemu stresu, ki so mu ljudje izpostavljeni vsak dan in povsod. Eno samo hitenje in premalo časa zase in najbližje. Pri vadbi qigonga in taijiquana se moramo najprej naučiti ponovno prisluhniti sebi, se zavesti svojega telesa, se ustaviti, upočasniti ritem, biti potrpežljiv in vztrajen. To nam pomaga, da ponovno vzpostavimo ravnovesje v sebi in bolj harmonične odnose z drugimi. Nam poveste svoj priljubljeni kitajski rek?

“Bu pa man, jiu pa zhan”, kar pomeni: Ne boj se, če napreduješ počasi; boj se, če obstaneš na mestu.

MISEL

Po tradicionalni kitajski medicini sta vzrok slabemu telesnemu ali duševnemu počutju prav pomanjkanje ali zastoj qija.

Vadba taijiquana je odlična protiutež čezmernemu stresu, ki so mu ljudje izpostavljeni vsak dan in povsod.

Dvoletni program za učitelje

Slovensko združenje Wushu pod strokovnim vodstvom Chen Shininga, je konec julija (2010) objavilo poziv za prijavo na dvoletni program za učitelje taijija in qigonga.

Mislim, da gre za prvi formalizirani program za učitelje taijij in qigonga, kar je vsekakor potrebno pozdraviti kot dobrodošlo prakso, s katero bo manj nereda in neresnosti pri poučevanju. Danes namreč lahko v Sloveniji taiji in qigong poučuje vsakdo, ki je nekje obiskoval kakšen šnelkurz ali ima doma delujoči videorekorder. Prav tako pri nas ni običaj, da bi “učitelji” obeh veščin javno in transparentno razgrnili, pri kom, kaj, kako in kako dolgo so se učili veščine, ki jih smelo podajajo naprej.

Morda bo kdo rekel, da sem v svoji oceni neobjektiven, saj že leta vadim pri Chen Shiningu. Morda, a s tem nikakor niso ovrženi moji gornji argumenti. Poreklo znanja je pri taijiju prav posebej pomembno in skrivanje porekla znanja pač ne more biti zagotovilo za kvaliteto znanja. Da nemoralnosti skrivanja porekla znanja ne omenjam. O tem, da je taiji nekako povezan tudi z etiko in etičnim delovanjem, pa tudi ne gre izgubljati besed.

Glede porekla Chen Shininga se sprehodite sem.

Pred časom pa sem na tem blogu že pisal o sistemu certificiranja znanja v Nemčiji in standardih poučevanja v Avstriji.

Tole pa je originalno besedilo sneto s spletne strani Slovenskega združenja Wushu.

Dvoletni program za učitelje

Okvirni urnik 2010/11

Za potrebe Slovenskega združenja taijiquan hram CSN objavljamo program usposabljanja za učitelje za veščini taijiquan in qigong.

Za kandidate programa ni omejitve v starosti, spolu ali bivališču. Na program se lahko prijavite tako tisti, ki že imate izkušnje s poučevanjem kot tudi tisti brez izkušenj.
Zaželeno je predhodno vsaj enoletno redno obiskovanje tečaja.
Program bo vseboval  20 % teoretični del in 80 % praktični.
Del programa bo potekal individualno in bo prilagojen posameznemu kandidatu. Program bo potekal predvidoma dve leti. Urnik se bo delno oblikoval glede na prijavljene kandidate.

Zainteresirane kandidate prosimo, da do konca septembra prijavo pošljejo na info@taiji.si z naslednjimi podatki :

  • Ime:
  • Priimek:
  • Starostna skupina kateri pripadate:
  • A: 16-30 let,
  • B: 30-40,
  • C: 40-50,
  • D: 50-60,
  • nad 60
  • Kraj bivališča:
  • Koliko časa vadite veščino taijiquan in qigong:
  • Dosedanje izkušnje s poučevanjem taijiquana in qigonga:
  • Prosimo, če napišete vaš kratek življenjepis:

Original Yang style? / Izvorni yang stil? (Bob Boyd)

Kratek video zgodba Američana Boba Boyda, v kateri trdi, da je eden od dveh nosilcev originalne yang tradicije.

Gre za taiji, ki je precej drugačen od pekinške trilogije oziroma yang form (na primer 24), ki se jih uči večina vadbenikov po svetu.

Spodaj pa še vabilo na jesenski seminar v Beogradu, ki ga bo vodil Bob Boyd (interesenti, prosim javite se!).

http://youtu.be/300fvly1mXA

http://youtu.be/02ODqfpVXME

VABILO:

Dragi prijatelji, poštovane kolege, svi oni koje interesuje veština Tai Chi Chuana, čast mi je da najavim seminar Master Bob Bojda koji će se održati u periodu od 22. do 24. oktobra 2010. godine.

Master Bob Bojd predstavlja porodični stil Yang Tai Chi Chuana prenesenog od strane Yang Sau Chunga, sina Yang Chen Fua, čoveka čiji je modifikovani stil(Tiger Style) proslavio Tai Chi Chuan prvo u Kini a kasnije i u celom svetu.

Seminar će  u tri dana i 15h treninga obraditi  osnove i principe Snake Style TCC, radiće se I i II deo TRrdicionalne duge forme i korekcije forme, partnerske vežbe,push hands,principi samoodbrane.

Seminaru će kao asistenti prisustvovati i prijatelji Master Bob Bojda, Erni i Džon, Saša Krištofijak – prvi Master teacher Snake Style TCC iz Evrope kao i  10-tak instruktora Snake Style TCC iz inostranstva.

Seminar je otvorenog tipa, mogu prisustvovati svi zainteresovani – od početnika do instruktora, bez obzira na veštinu kojom se bave. Ovaj seminar je jedinstvena prilika da ugostimo i prisustvujemo treningu i  instrukcijama iz prve ruke jednog od naslednika porodičnih stilova Tai Chi Chuana.

Zamolio bih sve da podele ovu informaciju sa onima za koje smatraju da bi hteli da prisustvuju seminaru – linkove ka registracionom formularu i informacije o Master Bob Bojdumožete naći ovde: http://tinyurl.com/3xngv3s i http://tinyurl.com/3ahcqv5

Puno pozdrava, nadam se da ćemo se videti i na seminaru

Saša Balanesković

Snake Style Tai Chi Chuan škola Peng

Resavska 28, Beograd

mob: +381 (0)62 806 19 88

mail:    sasa@serbia.snake-style.com

skype: blnsququ

msn:   sasa.balaneskovic@pristop.co.yu

web:   www.serbia.snake-style.org

www.snake-style.blogspot.com


Qigong seminar Oscar Munoz Galeano v Novi Gorici

V ponedeljek, 28.6.2010, sem se v Novi Gorici udeležil qigong seminarja Oscarja Munoza Galeana, mednarodnega učitelja in demonstratorja Qigonga in Taijiquana iz Nizozemske.

Napovedan urnik delavnice je bil:

18:00-21:00
Osnovne vaje Yina in Yanga
Uvod v Qigong formo 8 brokatov
(povezava Qigonga, Taijiquana in spiralne energije)
Vprašanja in korekcije

Munoz-Galeano je izkušen demonstrator in učitelj, na ponedeljkovi delavnici je bil prijeten, dostopen in razumljiv. In kar je pri demonstratorjih taijija in qigonga posebej za cenit, redkobeseden, a kljub temu dovolj nazoren, ustne razlage so bile na mestu. Ni poskušal duhovičiti ali iz petnih žil vleči bolj ali manj domiselne primerjave, ki znajo tako očarati začetnike, temveč je povedano omejil na bistveno. Njegov besednjak ni bil ezoteričen, temveč prizemljen in uporaben, kar je tudi sicer značilnost chenxiaowangovske šole.  Način njegovega podajanja je prilagojen zahodnjaškemu pristopu učenja veščine. Delavnica je hitro minila.

Na njej je bilo poudarjeno predvsem ločevanje yina in yanga oziroma “intencije” in “težnosti”, kot je opisal Munoz-Galeano. Osrednja točka in točka oziroma področje osrediščenja je seveda dantien, Munoz-Galeano pa je skozi vajo in na primerih večkrat poudaril povezanost vseh udov z dantienom, širjenje qija, občutenje energije spredaj in zadaj, odpiranje in zapiranje delov telesa in zglobov, spuščanje energije. Prav tako je omenil namen vsake od osmih vaj, poudarek je bil na subtilnosti spiralnih energij.

Osebnih korektur ni bilo mnogo, za ponavljanja celotnega baduanjin ni bilo časa, seminar je pač bil namenjen predvsem tistim, ki ga že znajo. Sicer je bil primeren tudi za začetnike in začetnice (kolikor je Chen stil sploh primeren za začetnike – o čemer lahko vodimo dolge debate, a ne).

Sam sem se prvega baduanjin naučil pri Chen Shiningu. Njegova različica se precej razlikuje od chenovske v različici Munoz-Galeana.Drugačni so poudarki, predvsem pa sama kretnje.

In kdo je bil na delavnici? Imen seveda ne bom omenjal (večine vadbenikov itak nisem poznal), mislim pa, da je večina bila iz vrst slovenskih chenovcev. Zakaj to omenjam? Ker so seminarji kot je tale dobrodošla priložnost za širjenje obzorij, pa je na njih ponavadi moč videti samo obiskovalce, ki prihajajo iz tečajev in šol, ki jih vodi organizator seminarja. Taijijevci v Sloveniji smo precej neambiciozni. Premalo je mešanja izkušenj.

Morda velja omenit še prevročo dvorano, ki ni bila prezračena, klimatska naprava pa ni bila vključena. Uporaba slednje je pri delu s qijem sicer vprašljiva (pihanje!), a vsekakor bi bilo potrebno poskrbeti za zračnejše okolje.

A to vseeno ne skazi dobrega vtisa delavnice, sam se bom Munoz-Galeanovih delavnic v Sloveniji še udeležil.

Cena seminarja je bila 30 EUR.

Še opis Munoz Galeana, kot so ga pripravili organizatorji seminarja:

// študira in prakticira Qigong in Taijiquan od leta 1981 dalje, znanja pridobival od različnih mojstrov iz Evrope in Kitajske, njegov osrednji učitelj je veliki mojster Chen Xiaowang // poučuje od leta 1989 dalje, živi na Nizozemskem, kjer profesionalno deluje kot glavni inštruktor Centra za Taijiquan in Qigong Amsterdam // kot gostujoči učitelj ima nekajkrat letno delavnice in seminarje tudi v Sloveniji in na Hrvaškem // Qigong in Taijiquan mu pomenita pot, kako se naučiti izkusiti življensko energijo, kako se polno zavedati življenja, kako ceniti in negovati življenje v nas samih, ostalih in vseh drugih živih bitjih; navsezadnje – kako skozi trening uma in telesa (za)živeti (po)polno živost //


Še povezava do Munoz-Galeanove spletne strani:

http://www.taijicentre.nl/html/instructoreng.html

In do spletne strani organizatorja, Društva za kitajske veščine gibanja Voda

http://taijivoda.weebly.com/kontakt.html

Pa še vabilo na: Izvorni Chen Taijiquan z mojstrom Chen Junom

24.-27.9.2010 // Ljubljana

Več na gornji sletni strani Društva Voda.

Discussions with Chen Xiaowang / Pogovor s Chen Xiaowangom


Q: How do you use the dantian in applying force?
CXW: The dantian is the energy center of the body and requires coordination of the entire body. The force generated originates from the dantian and coordinates with the rest of the body, gaining force.

Q: What are the mechanics of applying dantian force?

CXW: Spiral force coordinated through the movement of the body. When the dantian turns, the body turns and pushes the hands. The dantian area is like the center of a circle.

Q: How are the back and legs coordinated with the dantian?
CXW: When the dantian begins moving, you connect the muscles of the legs and back to follow the dantian. Every part moves together, all connected. The hand does not move by itself, the dantian pushes the hand. It’s a three dimensional movement, using the whole body. The dantian, hip, knee, leg all coordinate, initiating in the spiraling through the body.

Q: Does the dantian have force?
CXW: A small amount. The small force pushes the rest of the body (muscle and bone).

Q: What is the connection between qi and the dantian?
CXW: Qi by itself is weak, soft. The dantian “communicates” to the
muscle and bone. The dantian is the storage of all the qi. The jingluo directs the qi through the body. When qi is generated, it is communicated (wired like a bomb) through the body. It is very important to understand the relationship of dantian to qi, qi and muscle, and muscle and bone. The main communication is between the dantian and muscle — this is the essence of Chen Taijiquan.

Q: There is a lot of emphasis on the dantian rotation in the Chen Style, correct?
CXW: Yes, in terms of connection to the whole body and the dantian leading the movement. Also, when empty, the qi goes from the dantian out to the hand it is yang. When it returns to the dantian, it is yin.

Q: What is the importance of yi?
CXW: The application of yi to the movement is important. There are three stages: early, middle, and advanced. Half the mind concentrates on the movement itself, the other half of the mind is empty or open. In the early stage you pay attention to the movement or the qi itself. At the advanced stage you don’t have to pay attention to it, all the channels are open and the qi is flowing naturally with concentrating on it. This is because the energy moves easily through the body. No matter what stage, it is important to keep one half of the concentration on the body’s movement and one half of the mind open.

Q: Are there acupuncture points stimulated by movements in Taiji?
CXW: Different postures require different coordination of the muscles, resulting in different emphasis. Qi is communicated through the channels, so there are different results with different movements.

Q: Are there any differences in breathing patterns between the Laojia Yi lu and Er lu forms?
CXW: Many people ask this. There are same and different principles associated with each form, but one should not try to control the breathing. Keep it natural. When doing fajin, it is natural to exhale. In the beginning you need to focus on correcting the movements, don’t try to force the breathing. As skill increases the body’s requirements for oxygen will adjust naturally. Be honest with the needs of your body. If you run or jump, the body will respond by adjusting your breathing naturally. You don’t need to think about it. Taiji is the same.

Q: Would you discuss qi?
CXW: Some things can only be felt and cannot be described. You should be feeling “hot water”, pouring through your arm and to your hand. Even at low levels, people can feel this. When the arm is circling the little finger moves, energy goes to the dantian. When the thumb moves, the qi goes from the dantian out to the hand.

Q: What is the difference between qi and jing?
CXW: The qi communicates, by itself is different. When communicated to the muscles, the qi becomes jing. Jing is the expression of qi,as it becomes explosive force. Whenever qi communicates explosive force to the muscles, it becomes jing.

Q: What is the difference between jing and shen?
CXW: Jing and shen are nearly the same. Shen is a higher level, jing is the first level of shen. Jing is the foundation of the building, shen is the top of the building. The relationship between yi and qi is the king, the qi is the army (bones and muscle). The yi is the king, muscle and bone the general. Yi effects qi.

Q: What are the most important principles in Chen Style Taijiquan?
CXW: Posture, position — standing post exercise is the first form. This gets the body ready for Taijiquan practice. Before you can drive a car, you have to adjust the mirrors, seats, buckle in, etc. This is similar. Think of the dantian as the center. The body must be in balance, the mind quiet and peaceful, energy flowing everywhere through the body. The key point is that the body is connected, qi is flowing and communicating with the rest of the body.
You have the one posture, two movement principle:The first principle the dantian moves side to side, turning, spiraling,and changing. Connection as above (standing post), maintained in moving, dantian moves the body responds. The second principle the dantian moves forward and backward. The movement corresponds to the dantian movement to another — transition from one movement to another — fundamental. Not spiraling. Once you understand the posture and the movement principles you understand all forms, applications, or any weapon. If you don’t understand these principles, you are like a tree without roots and you can’t grow.The two movement principles can combine into one because of the similarity.The chest/waist change the move, opening and closing.

Q: What are common mistakes people make learning Taijiquan?
CXW: One of the most common mistakes is that they don’t understand the two movement principles. They try to just copy their teacher’s movements, without understanding. The student must know what to do and what not to do, not just follow their teacher blindly. Each movement has a standard, and principles to be followed, so the teacher must understand this in order to teach the student, and the student must look for this and will/should be able to adjust other students and themselves. I want to see both the teacher and the student move forward together, toward the same goal of higher standard in Taijiquan.

Q: What is the importance of standing post?
CXW: It is the posture which increases the communication between the dantian and the rest of the body. One posture two movement principle. Standing post is the way to practice one posture.

Q: When should a student begin push hands?
CXW: Before push hands, you must understand the movement principles, coordination of the entire body. If you don’t, you end up with too much arm movement.

Q: Is central equilibrium developed through push hands?
CXW: This is done through the movement principles and the standing posture. Many times people fail in push hands because they lose the balance of the dantian. Maintain the beginning posture then when you move, maintain the two movement principles.

Q: How can people improve their push hands?
CXW: People should practice the entire Laojia Yi lu form. Practice all the postures and the form more often, think about application of each movement. You must practice often, keep the principles in mind during practice, until they become part of yourself.

Q: Is there a need to distinguish between yin and yang?
CXW: I use solid and empty, not yin and yang. It is difficult to explain, use double weighted, which means both sides have the same weight. In Taijiquan, you need to make one side lighter than the other, but that is too easy. If it were that easy, everyone would be a Taiji master. The real meaning is in the static posture. When the body isn’t moving, the energy can’t move, stagnation.

Q: What is the value of Qigong for Taiji practice?
CXW: Qigong principles are similar to Taiji. Same channels, dantian, body, etc. Taijiquan is a complete set of Qigong, you really need no other. Taijiquan is more systematic and sequential. I teach Qigong to those that desire to learn Qigong.

Q: What is the value of the Healing Sounds Qigong?
CXW: It is simple. There are sounds associated with movements of the body.
Just like a musical scale they all come from the mouth, but have different reactions on the body. Depending on your particular ailment or problem you create a specific sound.

Q: The push hands tournament tape from the Chen village looks pretty physical.
CXW: Some enter the tournament without proper practice. There are two aspects to push hands: 1. actively attack, 2. passively protect yourself. If you are being pushed you must protect yourself. You should learn and understand both aspects of the competition. The problem with the tournament is that many try to be number one (win), so both partners are actively attacking each other at the same time. This is the problem. Sometimes the competitors are not well matched either.

Q: How do you use peng energy in fajin?
CXW: The basic idea behind peng jing is energy flow, no stagnation. If energy is broken there is no peng jing. If there’s too much energy, also no peng jing. This is a big problem here in the US. Many people have the wrong idea about peng jing. The mind must be clear and peaceful. Peng jing cannot be forced. Allow energy to flow naturally is the only way.

Q: Is it necessary to have ground path in order to have peng jing?
CXW: No. It is like a car on a lift. The car’s engine can still run and the wheels will turn. Once you place the car on the ground the car will move. Peng jing is similar.

Q: How can neutralization skills be developed?
CXW: The posture must be relaxed, the mind relaxed, then minimal amount of movement is required to neutralize. This is peng jing. If the dantian is in communication with the body, it creates an “energy shield” around the body. If you lose communication with part of the body you lose peng jing. If doing properly, the arm will communicate how the rest of the body needs to respond. The soldier send signals to the general and the body responds as needed.

Q: How does open and close work when attacking?
CXW: When you are going to attack, the body collapses (closes) then opens, when attacking it opens in front and closes in back. Another way to say it is outside open and inside closed. When gathering the outside is closed and the inside is open.

Q: You created a 19 movement form?
CXW: The 19 form is from the request of many students from around the world. There are four sections in the form. It goes from right to left four times. The principles are based on the Chen Style Laojia (Old Frame), Xinjia (New Frame), and Xiaojia (Small Frame). The principles must be clear and then applied to all the 19 form postures. It is easy for beginners to learn. It was designed for the modern human, who has little time to practice a longer form.

Povzeto po http://taijiyang.wordpress.com/2007/11/09/discussions-with-chen-xiaowang/.


Some clever (stolen) advice / Trije dobri (ukradeni) nasveti

“If you practice for one day you get one day’s benefit, with daily practice you can steadily improve. If you don’t practice for one day you lose ten days of development. So practice everyday without stopping! Western students must understand this clearly. Practice everyday!

Chen Zhenglei, 19th generation of the Chen Family.

“Enodnevna vadba bo prinesla enodnevne učinke, z vsakodnevno vadbo lahko stalno napreduješ. Če en dan ne vadiš, izgubiš za deset dni napredovanja. Zato vadi vsak dan, brez prekinjanja. Zahodnjaki morajo to povsem jasno razumeti. Vadi vsak dan!

Chen Zhenglei, 19. generacija družine Chen


“When you are practicing, the movement of the hands should be a bit less; the movement of the waist a bit more.”

Yang Zhenji, 4th generation of the Yang Family.

“Med vadbo naj bo gibanja rok malo manj, gibanja pasu pa malo več.”

Yang Zhenji, četrta generacija družina Yang


“Why did people feel Taijiquan as something mysterious in the past? Because they failed to understand it. Truly understand it , and you will not feel it as something mysterious. Understand it, thoroughly understand it, then work hard. Otherwise you are working hard in vain. Taijiquan is not difficult”

Chen Xiaowang, 19th generation of the Chen Family.

Zakaj se je taijiquan ljudem nekoč zdel skrivnosten? Ker ga niso razumeli. Če bi ga resnično razumeli, ga ne bi občutili kot nekaj skrivnostnega. Razumeti, pazljivo razumet, in potem redno vaditi. Drugače boš delal trdo, a v nič. Taijiquan ni težak.

Chen Xiaowang, 19. generacija družine Chen

Taiji in sladkorna bolezen

Prenašam članek v hrvaščini o zdravilnem vplivu taijija na sladkorno bolezen (hrv. dijabetes) in imunski sistem. Tudi pri hrvaškem članku gre za prevod in sicer iz neke ameriške revije, članek pa je napisal znani taiji navdušenec Erle Montaigue. Njegov sin ima pogosto delavnice v bližnjem Zagrebu.

Tai Chi za dijabetičare
Prije mnogo godina sam posredstvom osobnog iskustva i eksperimentiranja zbog svog dijabetesa došao do zaključka kako je izvođenje forme i drugih Tai Chi vježbi izvrsna metoda reguliranja razine glukoze u krvi. Do sada sam napisao i objavio više članaka za britanski dijabetički časopis ˝Ravnoteža˝ (Balance), te još jedan za srpanjsko izdanje američkog časopisa ˝Zdravlje s dijabetesom˝(Diabetes health). Da li konačno javnost i liječnici mogu biti upoznati s mojim radom i istraživanjem? Uistinu je šteta da tek 20 godina kasnije iz rezultata svojih vlastitih istraživanja liječnici saznaju ono što sam im ja sve ove godine govorio. Pročitajte;
Tai Chi Chuan može poboljšati stanje pacijenata koji pate od dijabesa tipa 2

NEW YORK (Reuters Health). Nova studija ukazuje da bavljenje kineskom borilačkom vještinom Tai Chi Chuan može pospješiti funkciju imunosnog sustava, te poboljšati kontrolu razine glukoze u krvi kod ljudi koji pate od dijebetesa tipa 2. Nakon završenog programa vježbi u trajanju od 12 tjedana, muškarci i žene uključeni u studiju imali su znatnu redukciju razine A1C, mjere koja ukazuje na dugoročnu kontrolu razine glukoze u krvi. U sudionika je također utvrđen porast broja regulacijskih T-limfocita, stanica koje drže imunosni sustav u stanju pripravnosti, dok je istovremeno zamjećen pad brojnosti tzv. ˝ubojničkih˝ (killer) stanica, čija je primarna funkcija uništavanje abnormalnih stanica u tijelu.
Ljudi s dijabetesom tipa 2 pate od kronične upale, te Dr. Kuender D. Yang i njegovi kolege iz bolnice Chang Gung Memorial na Tajvanu smatraju da vježbanje u načelu ima povoljan učinak, no također napominju da jače naprezanje može pojačati upalu i dovesti do niza drugih problema. Za Tai Chi, vještinu u kojoj osoba izvodi niz poza s polaganim pokretima, smatraju da, osim što poboljšava osjećaj za ravnotežu, ima blagotvorni utjecaj na rad srca i pluća, te pospješuje funkciju imunosnog sustava u zdravih pojedinaca.
U svrhu istraživanja utjecaja vježbi na zdravlje pacijenata s dijabetesom tipa 2, Dr. Yang i njegov tim su u studiju uključili trideset i dvoje žena i muškaraca, koji su Tai Chi vježbali 3 sata tjedno, kroz 12 tjedana.
Istraživači su zamjetili da Tai Chi može poboljšati funkciju imunosnog sustava kroz povoljan utjecaj na krvožilni i dišni sustav, te da se djelovanje ovih vježbi može zamjetiti i kroz pospješivanje metabolizma glukoze.Kao zaključak navode da odgovarajuća kombinacija vježbi borilačke vještine Tai Chi Chuan i primjene medikamenata u pacijenata s dijabetesom tipa 2, dovode do poboljšanja metabolizma glukoze, kao i funkcije imunosnog sustava.


IZVOR: Diabetes care; Ožujak 2007.

Erle Montaigue

prevela: Rajka Turner

Vir članka: http://www.wudangshan.hr/dijabetes.htm

Razmerje Taiji in daoizem / On Relation Between Taiji and Daoism

Sometimes mispronounced “tai-ch’i,” Taiji quan 太極拳 (T’ai-chi ch’üan) literally means “Supreme Ultimate Boxing.” Here Taiji 太極 (lit., “great ridgepole”) refers to yin-yang interaction, so that the modern Taiji diagram is the Yin-yang symbol. This diagram is sometimes used as a symbol for Chinese martial arts by martial artists and sometimes as a symbol for Daoism by Daoists. These two are often conflated in the popular understanding of “Daoism.” Historically speaking, it is unclear when the modern Taiji diagram was created (cf. the Taiji tu 太極 圖 by Zhou Dunyi 周敦頤 [1017-1073]) and when Chinese Daoists began using it. In earlier Daoist history, the “yin-yang symbol” referred to the image of a tiger and dragon. The modern version may have been adopted by Daoists to compete with the symbolic representations of other religious traditions: the cross of Christianity, swastika of Buddhism, crescent moon of Islam, Star of David of Judaism, and so forth.

Taiji diagram Zhang Huang  章潢 (1527-1608)

Diagram of Taiji by Zhang Huang 章潢 (1527-1608)

Taiji refers to the cosmogonic moment when the Dao, through a spontaneous, impersonal process of self-unfolding, moved from Wuji 無極 (Primordial Undifferentiation) to Taiji, the manifest universe based on yin-yang interaction. Taiji quan is thus a form of martial arts based on yin and yang differentiation.

Taiji quan is part of the so-called Chinese internal martial arts (neijia 内家), with the other two forms being Bagua zhang 八卦掌 (Pa-kua chang; Eight Trigram Palm) and Xingyi quan 形意拳 (Hsing-i ch’üan; Form-Intent Boxing). Historically speaking, Taiji quan is a non-religious martial arts practice. The original form of Taiji quan, Chen 陳 style, was most likely created in the early seventeenth century, possibly by Chen Wangting 陳王廷 (1600-1680). The creation of Taiji quan occurred in the famous “Chen family village,” located in present-day Wen county of Henan province. It may have been formed as a nativist response to the perceived atrophy and weakness of Ming (1368-1644) and Qing (1644-1911) dynasty court culture. In this way, it would have been part of a national-upbuilding movement to combat the occupation and suppression of the native population by foreign colonist powers.

There are five primary “family styles,” including Chen, Yang 楊 (founded by Yang Luchan 楊露禪 [1799-1872]), Wu 武-Hao 郝 (founded by Wu Yuxiang 武禹襄 [1813-1880]), Wu 吳 (founded by Wu Quanyou 吳全佑 [1834-1902] and Wu Jianquan 吳鑑泉 [1870-1942]), and Sun 孫 (founded by Sun Lutang [1861-1932]).

Yang Chengfu 楊澄甫 (1883-1936) in “Single Whip”

Yang Chengfu 楊澄甫 (1883-1936) in “Single Whip”

Yang style derived from Chen style. Both the Wu-Hao style and Wu style derived from Yang style. Sun style derived from Wu-Hao style. Each has its distinguishing characteristics in postural alignment and form. There are also some very recent forms, variously identified as “ancient” (gu 古), “Daoist” (daojia 道家), “primordial original” (hunyuan 混元), and so forth.

In origin and content, Taiji quan thus is not a Daoist practice. The earliest form originates as a martial art with the (non-Daoist) Chen family most likely in the early seventeenth century. Its emphasis on yin-yang is not Daoist, but rather part of what is best understood as “traditional Chinese cosmology.” Historically speaking, that cosmology was systematized by the Cosmologist School (yinyang jia 陰陽家) of the Warring States period (480-222 BCE) under the direction of Zou Yan 鄒衍 (Tsou Yen; 305-240 BCE). It was eventually incorporated into both Chinese medical traditions and classical Daoism.

The matter is complicated by the mythological account of the origins of Taiji quan with the pseudo-historical Zhang Sanfeng 張三丰 (ca. 14th c.?) and Wudang shan 武當山 (Mount Wudang; near Shiyan, Hubei). Taiji quan is, in turn, sometimes misidentified as Wudang quan 武當拳 (Wudang Boxing). Although yet to receive a thorough academic study, preliminary historical research suggests that this mythology developed in three stages, culminating in the conflation of Zhang Sanfeng, Wudang shan, and Taiji quan in the late nineteenth and early twentieth century. Under that fictitious history, Zhang Sanfeng, an immortal associated with Wudang, created the internal martial arts, which were eventually separated into the three neijia forms mentioned above. It is unclear when the specific forms of Wudang martial arts developed, but it may have occurred as late as the twentieth century. Legends surrounding the “Daoist origins” of Taiji quan may be compared to a parallel mythology concerning the association of certain Gongfu 功夫 (Kung Fu) systems with Shaolin si 少林寺 (Shaolin Monastery; Songshan 嵩山, Henan) and Bodhidharma (ca. 5th c. CE?).

In the modern world, there are a variety of Taiji quan forms that are identified as “Daoist.” The most well-known are those associated with Mount Wudang, which are referred to as “Wudang style.” In addition to being practiced and taught by Daoists at Mount Wudang, these forms, at least in name, have spread throughout the modern world. Practitioners, whether mainland Chinese Daoists or Western disciples, are most likely to perpetuate the mythological account of Taiji quan’s origins. Some self-identified Wudang centers include the Academy of Wudang Taoist Wushu Arts, US Wudang Association, Wudang dao, Wudang Taoist Kung Fu Academy, and Wudang Research Association. Many of these and similar groups cater to a Western clientele, with the primary motivation of making money. They are most likely to essentialize or reduce Daoist practice to martial arts training. They have gained cultural capital from popular cultural representations, such as in the film Wohu canglong 臥虎藏龍 (Crouching Tiger, Hidden Dragon; released in 2000).

One also finds the more recent “Taoist Tai Chi” created by Moy Lin-shin (Mei Lianxian 梅連羡; 1931-1998), a Hong Kong immigrant to Canada. Apart from yin-yang cosmology and its emphasis on “being soft,” and possibly Taiji quan’s mythological Daoist associations, it is difficult to determine what led Moy to categorize the practice as such. So-called “Taoist Tai Chi” is now widespread throughout the modern world as disseminated by the International Taoist Tai Chi Society (Guoji daojia taiji quan she 國際道家太極拳社).

In the context of contemporary American society, many Taiji quan teachers have been misidentified as Daoists and/or given a post-mortem Daoist pedigree.

So, what must be understood is that Taiji quan, in contrast to popular constructions, is not Daoist in origin or in content. Practicing this martial art does not make one a Daoist. At the same time, it cannot be denied that many mainland Chinese Daoists practice Taiji quan. This includes lineage-based Wudang forms, however recent their provenance may be. When practiced by Daoists, especially Quanzhen monastics, the martial applications of Taiji quan tend to deemphasized, while the meditative and health-preserving and life-extension dimensions are highlighted. A stronger emphasis is also placed on Daoist subtle anatomy and physiology, including qi circulation. In addition, some Daoists apply certain Daoist principles, especially those derived from classical Daoist texts, to transform Taiji quan into a “Daoist practice.”

Further Reading: “A Taoist Immortal of the Ming Dynasty: Chang San-feng”/Anna Seidel; Beyond the Closed Door/Arieh Lev Breslow; “Chronology of Daoist History”/Louis Komjathy; Daoist Identity/Livia Kohn and Harold Roth (eds.); Daoism in China/Wang Yi’e; “Ignorance, Legend, and Taijiquan”/Stanley Henning; Investigations into the Authenticity of the Chang San-feng ch’uan-chi/Wong Shiu Hon; Lost T’ai-chi Classics of the Late Ch’ing Dynasty/Douglas Wile; “Models of Daoist Practice and Attainment”/Louis Komjathy; Nei Jia Quan/Jess O’Brien; “Qigong in America”/Louis Komjathy; “Periodization of Daoist History”/Louis Komjathy; T’ai Chi’s Ancestors/Douglas Wile; “Taijiquan and Daoism: From Religion to Martial Art and Martial Art to Religion”/Douglas Wile; “The Dao of America”/Elijah Siegler; The Essence and Applications of Taijiquan/Louis Swaim; The Shaolin Monastery/Meir Shahar; “The Taoism of the Western Imagination and the Taoism of China”/Russell Kirkland;“Tracing the Contours of Daoism in North America”/Louis Komjathy.

See also American Daoism, Dao, Daoism (Historical), Daoism (Normative), Daoism (Popular Construction), Philosophical Daoism, Popular Western Taoism, and the entries on Daoist.

Članek je povzet po ameriškem Center for Daoist Studies. Povezava do njega, kjer so aktivne tudi nadaljne povezave omenjene v članku, je tukaj.

Taiji strip

Ne vem zakaj se mi zdi taiji strip tako neverjeten. In kljub temu, da je v kitajščini, je moč razbrati zgodbo.

Simpatično.

Za pokušino:

Tai-Chi-Comix-Page-1-opt_small Tai-Chi-Comix-Page-21-opt_small Tai-Chi-Comix-Page-38-opt_small

Strip v celoti: Taiji strip

Pet vrlin in osem resnic Taijija

Esejčka sta delo neznanih ali neznanega avtorja ali avtorice. Waysun Liao, ki trenutno poučuje mešanje zraka, khm taijija, v ZDA, ju je prevedel iz kitajščine v angleščino in objavil v knjigi T’ai Chi Classics, Shambala, Boston & London, 1990. Besede zapisane v kurzivu so takšne tudi v knjigi.

Pet vrlin taijija

1. Učenje naj bo široko in raznoliko. Ne omejuj se. Načelo učenja naj bo kakor tvoje stojišče, ki se z lahkoto premika v različne smeri.

2. Preiskuj in postavljaj vprašanja. Vprašaj se, zakaj in kako taiji deluje. To načelo naj bo primerljivo s senzitivnostjo, ki je dovzetna za tisto, kar ostali prezrejo.

3. V razmišljanju bodi preudaren in skrben. Za pravilno razumevanje uporabi razum. To načelo naj bo primerljivo z razumevanjem moči.

4. Nedvoumno raziskuj. Jasno ločuj pojme in se nato odločaj za primerne postopke. To načelo naj bo primerljivo z nepretrganim gibanjem taijija.

5. Predano vadi. Načelo, primerljivo z nebesi in zemljo, z večnim.

Osem resnic taijija

1. Naj te ne skrbi forma. Naj te ne skrbijo načini, na katere se forma izraža. Najbolje je pozabiti lastno bivanje.

2. Celotno telo naj bo prosojno in prazno. Dopusti, da se notranje in zunanje zlijeta ter postaneta eno.

3. Nauči se ne meniti se za zunanje predmete. Sledi naravni poti. Dovoli, da te vodi misel, obnašaj se spontano in v sozvočju s trenutkom.

4. Sonce zahaja nad zahodno planino. Čer je nagnjena naprej kakor lebdeča v zraku. Poglej ocean v njegovi neizmernosti in nebo v njegovi brezmejnosti.

5. Tigrovo rjovenje je globoko in mogočno. Opičje vreščanje je visoko in predirljivo. Tako tudi ti kultiviraj svoj duh z negovanjem pozitivnega in negativnega.

6. Voda iz studenca je čista kakor kristal. Voda v luži je mirna in spokojna. Tvoje mišljenje naj bo kakor luža, tvoj duh kakor studenec.

7. Reka bobni, viharni ocean kipi. Pripravi svoj qi, da bo kakor tile naravni čudeži.

8. Zavzeto teži k popolnosti. Uredi življenje. Ko si umiril duh, lahko kultiviraš qi.

Chen Yanlin – kako vaditi / how to practice

Med številnimi napotki kako pristopiti učenja taijija, so v teh krajih izkušnje Chen Yanlina, kitajskega mojstra iz Šanghaja malo znane, a zelo koristne.

Spodaj je kratka predstavitev Chen Yanlina in kratek odlomek iz njegove znane knjige naslovljene preprosto Taijiquan. Knjiga je bila izdana v dvajsetih letih prejšnjega soteltja.Taijiquan ni bila Chen Yanlinova edina knjiga. Če ima kdo kakšen izvod katere koli njegove knjige v katerem koli meni razumljivem jezik (slo, nem, angl, cro/ser), bi mu za posredovanje bil zelo hvaležen. Moj e-naslov sliši na osonkar at gmail.com.



chenyanlin_1

chenyanlin_2chenyanlin_3

chenyanlin_4

chenyanlin_5

chenyanlin_6

chenyanlin_7

Prava malenkost, a ne.

Henning: On Politically Correct Treatment of Myths in the Chinese Martial arts

by Stanley Henning

There is a rising trend in the “Occidental” world of “Oriental” martial arts – the number of “scholars” who, in spite of making pretenses to upholding “academic standards”, are displaying no small amount of intellectual compromise by acting as apologists for the myths surroundingthe Chinese martial arts. They do this in a manner which gives one the impression that they somehow feel that to expose these myths is an irreverent act, harming the sensitivities of the Chinese people and insulting to pseudo-intellectual Occidentals seeking a New Age refuge in Oriental mysticism or, worse yet, causing them to lose interest in a subject about which these “scholars” delight in composing involved, ambiguous treatises.

The major myths, which ascribe the origins of Chinese boxing to the Indian Monk, Bodhidharma, in Shaolin Monastery, and the origins of taijiquan to the Daoist hermit, Zhang Sanfeng, on Mount Wudang, were thoroughly debunked by the Chinese martial arts historian, Tang Hao (1897-1959), in the 1930’s [1]. Charles Holcombe’s criticism of what he claims is a mistaken American “…modern materialist impulse to tear aside the veil of myth to uncover the real martial arts beneath” [2] appears to be misdirected (as it was Tang Hao, not Henning, who first debunked the myths). This is a reflection of the current level of understanding of the Chinese martial arts in America, which equates to the Chinese level of understanding during the 1920’s.

The real root of the problem is revealed in an article by Michael F. Spiessbach, where he refers to contemporary martial artists’ perception of the Bodhidharma myth as “… a time-honored martial arts Way which can claim fifteen hundred years of development.” [3] Unfortunately, the origins of this myth cannot be traced back earlier than its appearance in the popular novel, Travels of Lao Can, written between 1904-1907 [4], and there is no indication that it was ever a part of a “…time-honored martial arts way…”!

The Zhang Sanfeng myth of the origins of taijiquan can be traced back no earlier than to a hand written copy of a hand written boxing manual by Li Yiyu (1832-1892), dated 1867. [5] It was never part of the tradition of Chenjiagou village, where taijiquan originated, so it appears likely that it was started by Wu Yuxiang (1812 ?-1881?), Li Yiyu’s teacher. Douglas Wile, whose writings show that he knows better, appears obligated to lay out a carpet of flowers before the Zhang Sanfeng myth by saying, “Legend is as enlightening in its own way as ‘objective’ history, and often more so in communicating the inner essence of experience.” [6] He then goes on to quote Chen Gong (Yanlin), who wrote in 1943 that, although it was not possible to determine whether it was Shang Sanfeng or someone else who invented taijiquan, it was undoubtedly an ancient Daoist with the highest level of wisdom and no

ordinary man. [7] Perhaps Professor Wile is deferring to his teacher, Zheng Manqing, whose writings reflect the customary Yang style attribution of the origins of taijiquan and even portions of Wu Yuxiang’s writings to Zhang Sanfeng.[8]

It is not the myths themselves, but the stories behind them, which can be enlightening. But, if one interprets the myths as reflections of religiosity, as Holcombe apparently does, then one is doomed to remain the proverbial frog-in-the-well, a prisoner of misguided faith. He is apparently using his interpretation of the relationship between Chinese boxing and popular religious sects during the last 150 years of the Qing dynasty as a template in which to force nearly 3,000 years of boxing history. [9] Even Joseph Needham’s Science and Civilization in China, held up as a paragon of Sinology, has ignored both the historical evidence against and lack of positive evidence to support its rationale for categorizing the Chinese martial arts as essentially Daoist practices. [10] In doing so, Holcombe is relying to heavily on English language sources, some of which can be highly misleading. For instance, Thomas Cleary’s prodigious outpourings must be individually scrutinized with great care to ensure accuracy of translation, and their general lack of scholarly backup makes them of dubious value for serious research. [11] Holcombe should heed the words of Simon Leys (Pierre Rykmans), who says, “The Chinese are our first guides and teachers in the exploration of their culture and history; fools who ignore this evidence do so at their own risk and pay dearly for it.” [12] On the other hand, one must carefully scrutinize Chinese sources as well. The following partial translation of the statement of purpose of the Chinese Martial Arts Publishers, organized in 1970 by some of the most respected men in the Taiwan martial arts community, serves as a warning: [13]

“…most of the printed works on the market have been tampered with, titles of books have been changed as has content, and even authors’ names. Furthermore, there are false works claiming to be the writings of past masters to cheat and take advantage of those who love the martial arts. Not only is it hard for beginners to distinguish between the real and the fake, but even those familiar with the martial arts are often fooled. Mistakes are passed on to be studied afterwards, confusing researchers and hindering the revival of the martial arts…”

Wang Xinwu, one of Holcombe’s key Chinese sources, is real enough, but, if he had read the Chinese Martial Arts Publishers reprint edition, he would have learned that Wang’s book is, among other things, one of the most complete repositories in print of the legends and myths surrounding taijiquan. Unfortunately, Wang presents them as fact! Wang even admits this in passing in his preface to the Hong Kong (1968) edition.

Continuing to adhere to the myths only perpetuates a distorted view of the role of the martial arts in Chinese society over the centuries. It has apparently resulted in overemphasis of their association with religious mysticism as opposed to their actual function as military skills and role as part of a citizen soldier concept of bearing arms, which dates to the early imperial period (3d cent. B.C. – 10th cent. A..D.). [14] The greatest misunderstandings have arisen as a result of the myths surrounding the origins of various styles of Chinese boxing. Based on probable references in the commentaries (c. 400 B.C.) to the Spring and Autumn Annals [15] and Sima Qian’s Historical Records (c. 90 B.C.) [16], Chinese boxing (then known as bo) dates back to approximately the same period as pankration, a similar skill popular in ancient Greece. [17] In the military, Chinese boxing served primarily as a form of basic training for use of weapons and, alone, only as a weapon of last resort. It likely took on a more prominent role, albeit still secondary to weapons, in local militia and law enforcement activities. Its importance as a basic military skill decreased with the greater use of firearms toward the end of the 16 th century, but its popularity as an individual skill practiced throughout society by militiamen, bandits, rebels, monks itinerant performers, and even intellectuals, continued unabated throughout the Qing (1644-1911). The martial arts (boxing and weapons) were practiced by heterodox religious groups such as the White Lotus Society, secret societies, and the Boxers United in Righteousness (1900) for essentially the same reasons that cults such as the Branch Davidians and militias in America today stock firearms.

The bottom line is, polite deference to the myths surrounding the Chinese martial arts is not only unwarranted but also unworthy of serious scholarship. It is high time that self-styled American martial arts “scholars” took a big step forward out of the 1920’s and up to the threshold of the 21st century.

Notes

Tang hao (Fansheng),1930 Shaolin-Wudang Research Hong Kong: Unicorn Press, 1969; Tang Hao, (1935) Internal School of Boxing Hong Kong: Unicorn Press, 1969; Master of the Studio of Self Respect 1915 Taibei Zhonghua Wushu Press 1971, critiques by Tang Hao and Xu Zhedong (Zhen), c. 1936, appended.

Holcombe, Charles, “Theater of Combat: A Critical Look at the Chinese Martial Arts”, Journal of Asian Martial Arts, Vol. 1, No. 4, October 1992, 64-79. Quote on p. 69; also, see note 33, p. 75.

Spiessbach, Michael F., “Meditating Monk, Martial Arts Master or Make-Believe”, Journal of Asian Martial Arts, Vol. 1, No. 4, October 1992, 10-26. Quote on p. 26.

Liu T’ieh-yun (Liu E), The Travels of Lao Ts’an , trans. By Harold Shaddick, Westport, CT: Greenwood Press, 1985. See chapter 7, especially p. 73.

Gu Liuxing, Pao Chui: Chen Style Taijiquan Second Set Hong Kong: Haifeng Press, 1985. See annex 14, p. 324.

Wile, Douglas, T’ai-chi Touchstones: Yang Family Secret Transmissions, New York: Sweet Ch’i Press, 1984. Quote in introduction (7 pages, no numbering).

Chen Yanlin (Gong), 1943, Combined Taijiquan, Knife, Sword, Staff and Freestyle , Taibei: Zhonghua Wushu Press, 1971. Statement on p. 1A (Chinese folio-style pagination).

Zheng Manqing, Zheng’s Thirteen Chapters on Taijiquan, Hong Kong: Dongya Press, 1957. Wu’s writings attributed to Zhang on p. 108. Wu’s writings unattributed on pp. 110-111 (except for Hand Pushing Verse on p. 111, which is reworked version of Chen Clan material).

Holcombe, Charles, “The Daoist Origins of the Chinese Martial Arts”, Journal of Asian Martial Arts , Vol. 2, No. 1, January 1993, 10-25.

Needham, Joseph, Science and Civilization in China, London: Cambridge University Press, Vol. 2 (1956), 145-46; Vol. 5, part 3 (1976), 209; Vol. 5, part 5 (1983), 169-70; Vol. 5, part 6 (1994), note A, 28/note B, 87.

A good example of problems one can encounter when reading Cleary’s translations is found in Thomas Cleary, translator and editor, Mastering the Art of War (Boston: Shambala, 1989), 43-44. Here, Cleary translates the opening line to Zhuge Liang’s (181-234 A.D.) exhortation on training a, “Soldiers without training cannot stand up to one out of a hundred opponents, yet they are sent out against a hundred each.” This is a garbled version of a well known phrase which is more clearly rendered as, “When an army does not train, one hundred [soldiers] cannot stand up to one [opponent], but when employed with training, one can stand up to one hundred.” For the original Chinese version, see Zhuge Liang Ji (Zhuge Liang Anthology), Beijing: Zhonghua Shuju, 1974 (3d edition), 87.

Leys, Simon (Pierre Rykmans), The Burning Forrest: Essays on Chinese Culture and Politics, New York: Holet, Rinehart and Winston, 1986, 97.

Wang Xinwu 1942 Elucidation of Taijiquan Methods, Taibei: Zhonghua Wushu Press, 1974. Publisher’s statement of purpose and comments in front (6 pages). Statement on origins of Chinese martial arts in section 1, chapter 1, page 1.

Hucker, Charles O., China’s Imperial Past: An Introduction to Chinese History and Culture, Stanford University Press, 1975, 1 & 166.

Gongyang Gao , Gongyang Zhuan , Shanghai: Zhonghua Shuju, 1936, juan 7,p. 3; Legge, James, The Chinese Classics, Vol. 5, Oxford: Clarendon Press, 1895, 204 &209.

Takigawa, Kintaro , Shiji Huizhu Kaozheng , Taibei: Hongye Shuju, 1972, juan 3, pp. 24-25.

Poliakoff, Michael B., Combat Sports in the Ancient World: Competition, Violence and Culture, New Haven: Yale University Press, 1987, 54-63; Robinson, Rachel S., Sources for the History of Greek Athletics in English Translation, Chicago: Ares publishers Inc., 1955, 214-215; Gardiner, E. Norman, Athletics of the Ancient World, Oxford: Clarendon Press, 1964, 212-221.

Published in Journal of the Chen Style Taijiquan Research Association Of Hawaii, Vol. 3, No. 2, Summer 1995

Couldn’t agree more with this guy Henning!

Daoyin Yangsheng Gong (qigong)

Gre za popularno qigong vajo, sam sem jo delal nekaj let, preden sem zvedel za njeno ime. Spremno besedilo je žal v angleščini, ko bom prevedel, bom imel čas (ali nekaj podobnega). Daoyin Yangsheng Gong so v angleščino prevedli kot Daoyin life nourishing exercises, kar bi lahko slovenili kot Daoyin vaje za krepitev zdravja oz. življenske sile. Za poslane prevode imen posameznih vaj bi bil zelo hvaležen. Prav tako za naslov kakšnih video posnetkov vaje.

Upam, da so sličice dovolj nazorne in vidne. Bodite pozorni na šesto vajo, vsaj v naši šoli (pri Chen Shiningu) smo jo delali malenkost drugače.

Dodani so viri slik in besedil.

1.

調息吐納 tiao xi tu na

... pa lepo počasi ...

2.

順水推舟 shun shui tui zhou

daoyin_2

3.

肩坦日月 jian dan ri yue

daoyin_3

4.

鵬鳥展 peng niao zhan chi

daoyin_4

5.

力搬磐石 li ban pan shi

daoyin_5

6.

推窓望月 tui chuang wang yue

daoyin_6

7.

迎風弾塵 yíng fēng dan chén

daoyin_7

8.

老翁拂髯 lao weng fu ran

daoyin_8

VIR:http://www.weiqi.nl/data/daoyinbaojian.htm

Daoyin 導引

“Daoyin” is the original term for health enhancing exercises now more usually referred to as “Qi Gong” (“Chi Kung”). In essence it refers to the ancient body-mind exercises which formed the physical element of “Yang Sheng” providing health care and physical and spiritual purification leading to longevity

Their exact historical origins are uncertain, but they are certainly some thousands of years old.

The first historical reference about it appears in Zhuangzi, a Taoist text written between the 4th and 2nd century BC:

Breathing in and out, exhaling and inhaling, they get rid of the old to absorb the new. They swing like bears and stretch like birds – all this they do in order to have long life. They are Daoyin disciples, people who nourish their form seeking for longevity like Pengzu.”

Many different interpretations were given to the word “daoyin” during the ages. The following two are the most reliable:

daoqi yinti – guide the qi and stretch the body
daoqi yinliao – guide the qi to obtain a healing effect

Both interpretations describe important aspects of the exercise, and do not contradict each other. The first describes the technique while the second refers to one goal of the exercise. Actually with daoyin we guide the qi and move our body in order to obtain a beneficial effect to our health.

VIR: http://dyysg.co.uk/Daoyin.htm

Daoyin -An Ancient Way of Preserving Life
Daoyin, or “xingqi,” is a kind of callisthenic exercise combining breathing with bodily movements mimicking animals. Dao means to regulate qi, or vital energy, by guiding its flow in the body. Yin means to limber up the body and limbs through physical movements.

“Epigraph on Circulation of Oi, ” an inscription on a piece of jade of the Warring States Period (475-221 BC), shows that people at that time already knew how to nourish qi and guide its flow in the body. Monographs on daoyin began to appear in the Western Han Dynasty (206 BC-AD 24). The daoyin diagrams painted on silk, unearthed from Tomb No.3 of the Eastern Han Dynasty (25-220) in Changsha, Hunan Province, are the earliest extant and most complete paintings on ancient callisthenics. The paintings depict in colour 44 persons of both sexes and different ages doing daoyin movements of various descriptions, Hua Tuo, a famous physician of the Period of the Three Kingdoms (220-280), adapted over I 40 daoyin routines into five groups of movements mimicking tigers, deer, bears, apes and birds to create a set of exercise called Five Animal Play. By the Song Dynasty (960-1279), daoyjn had developed into baduanjin (eight-section brocade), which has remained popular to this day. Other exercises like wenbaduan and yijinjing, which appeared in the Ming (1368-1644) and Oing ?1644-1911) dynasties, are a blend of qigong and massage.

Daoyin exercises have proved very effective in prolonging life. Dougong, a blind musician during the reign of Emperor Wendi of the Western Han Dynasty, kept practising daoyin until he died at the ripe old age of over 100. Sun Simiao, a noted medical expert of the Tang Dynasty (618- 907), performed doayin three times a day and lived to an age of 110. Lu You, a celebrated scholar of the Song Dynasty, was still going strong when he was well over 80. No wonder daoyin was called an art for achieving longevity in ancient times.

VIR: http://www.daoyin.nl/data/daoyin.htm

The three regulations

Daoyin works on three different but always combined levels.

1. body level yundong daoyin (motor guiding)
guiding the body to the required positions and movements
2. breath level huxi daoyin (breath guiding)
controlling and guiding the respiration according to the required ways and rhythms
3. mind level yinian daoyin (mind guiding)
controlling and guiding the body to the required positions and movements and the respiration according to the required ways and rhythms, by mental focusing. At the same time, focusing the mind also on certain specific points and coordinating all these operations in one single integrated and complete action.

The roots of this triple action are to be found in the so-called 3 regulations (santiao), axe-principle of every traditional daoyin exercise. The “3 regulations” are:

– regulate the body (tiaoshen)
– regulate the breath (tiaoxi)
– regulate the mind (tiaoxin)

VIR: http://www.daoyin.it/e_Frameset.htm

Yang Sheng

Ancient Chinese texts describe how even as long ago as the feudal age (770-221 BC), “life-nourishing ways” were highly regarded and widely practised. Based on a combination of diet, traditional medicine, physical exercise and spiritual cultivation, “yangsheng zhi dao” aimed to promote a long and healthy life.

Many varied methods for achieving longevity were developed, each with different emphases, but all agreed that physical exercises was a vital component. However, the type of exercises created went far beyond the mere physical, involving the body and the mind in a unified way.

The term “Yang Sheng” within the title “Dao Yin Yang Sheng Gong” acknowledges both its indebtedness to these original techniques and the central intent of the system to provide the opportunity for serious practitioners to prolong their own lives through dedicated practice.

Five Natures and Three Hearts

Daoyin yangshenggong is based on the so-called “Five Natures” (wuxing) and “Three Hearts” (sanxin).

The “Five Natures” are:

1. systematic nature xitongxing
2. scientific nature kexuexing
3. effectiveness shixiaoxing
4. artistic expression yishuxing
5. great spread guangfan shiyingxing

The “Three Hearts ” are:

1. pure heart zhenxin
2. enthusiastic heart rexin
3. patient heart naixin

The “Five Natures” refer to the criteria that lead to the construction of the exercises.

Daoyin yangshenggong is a complete system of training, it isn’t restricted to a single exercise pattern or to a single aim. The construction of every exercise has been carried out in a “systematic” way, considering several aspects. As far as possible nothing has been neglected in building-up the daoyin routines.

It has a “scientific nature” because the creator, by composing the single routines, did not just passively transmit the old tradition but also had a great concern for researching and testing the scientific principles of the exercises.

“Effectiveness” because the exercises formulated by professor Zhang were based upon objective principles that proved to be effective also according to modern scientific knowledge.

“Artistic expression” because the different forms have not only a pragmatic aim but play a significant role as well as an aesthetic and artistic model in spiritual and physical expression.

“Great spread” means that the creator strove to reach a possible compromise between technical, pedagogical and diffusion needs, composing exercises that are not boring, repetitive and complicated but relatively simple, varied, elegant, beautiful, and appropriate in length and intensity.

The “Three Hearts ” refer to the mind attitude of Daoyin devotees.

“Pure Heart” means that the practitioner should have a pure and unpolluted approach towards the discipline and the training; he has to get rid of any conditioning, worry, suspect or doubt. This is the best condition to learn. A pure heart and a sincere mind allow for a better life with ourselves and with others, as well the opportunity to absorb quickly the teaching.

“Enthusiastic Heart” means enthusiasm towards study, practice and learning. Enthusiasm is a wonderful motor for learning, it enriches our life and our person making it more active and dynamic, and it helps us to overcome the difficult moments too.

“Patient Heart” is an essential requirement to learn any discipline and even more to learn a demanding art like Daoyin. “Patience” means to be patient with ourselves and with others. Daoyin characteristics force us to cultivate patience, a very necessary and often mistreated virtue in today society.

VIR: http://www.daoyin.it/e_Frameset.htm

Nemško govoreči naj pogledajo tudi na:

http://www.ddqt.de/

Kako se učiti taijiquan

Počasi. Zelo zelo pooooočaaaaaaasiiiiiiiiii. In predano. Taijiquan je zelo hvaležna veščina, kajti več kot boste v njo vložili, več se vam bo povrnilo.

Osnove

Dobro je, če vam učitelj/ica pred pričatkom učenja figur in forme pokaže in razloži nekaj osnovnih korakov in nekaj železnih pravil. Eden osnovnih korakov je zagotovo obokan korak. Eno železnih pravil je, da sprednji del kolena pri prednji (obremenjeni) nogi v obokanem koraku nikoli ne premaknemo čez navpično črto, povlečeno od največjega stopalnega prsta.

Na tem mestu bi nam prav prišla kakšna risba, a bo bolje, da vam osnove pokaže in v živo razloži vaš/a učitelj/ica.

Opazovanje

Potrebno se je naučiti opazovati.

Večina nas namreč nima prav mnogo izkušenj z opazovanjem (in potem ponavljanjem) tujega telesnega gibanja. Tukaj imajo prednost baletniki, gledališčniki, plesalci, pantomimiki in trenirani športniki.

Splošni vtis

Poskušajte zaznati in si zapomniti vtis, ki ga pušča figura.

Ne opazujte določene telesne točke ali uda. Brez naprezanja in prisile, da je potrebno nemudoma izvajati kakor učitelj/ica, se prepustite vtisu figure. Poskusite nefokusirano gledati v področje spodnjega trebuha.

Noge

Potem začnite opazovati delo nog.

Taiji se kakor hiša prične graditi spodaj, pri temeljih. Ob učenju nove figure naj bo pogled usmerjen v noge, pozorni bodite na:

  • prenašanje teže iz noge na nogo (zelo pomembno)

  • smer stopal

  • stopala na zemlji ali dvignjena.

Pozorni bodite predvsem na prenašanje teže. Ta v taijiquanu nenehno prehaja iz ene noge na drugo in skoraj nikoli ni razporejena na obe nogi hkrati.

Ne pričnite se nove figure učiti pri dlaneh, te so samo odraz dela rok, roke so odraz dela trupa, trup odraz dela pasu, pas pa odraz pravilnega dela nog. Najprej uskladimo noge, če nam to uspe, potem počasi gradimo navzgor. Opazujemo smer in gibanje kolkov in trupa, potem ramen, nazadnje opazujemo gibanje rok.

Na naprednejši stopnji obvladovanja taijiquana si je novo figur moč zapomniti in ponoviti mnogo hitreje in lažje, pri čemer je ni več potrebno razbijati na posamezne elemente.

Višina izvajanja

Višina stojišča oziroma figure ni tako pomembna. Razlika med višjim in nižjim stojiščem je samo v tem, da vas bodo pri nižjem prej bolele mišice na bedrih. Nižje stojišče bolj obremenjuje noge. Kar se učinkov taijiquana na telo tiče, pa višina izvajanja ne igra vloge.

Začetniške forme se ves čas izvajajo na isti višini (z nekaj izjemami). Višina se znotraj forme prične spreminjati v naprednejših formah.

Hitrost izvajanja

Ko se učimo, delamo počasi, tudi učitelj/ica naj novo figuro kaže počasi. Začetniške forme potekajo v enakomerni hitrosti, ta se znotraj form prične menjavati šele na naprednejših stopnjah.

Več klasičnih nasvetov (deset zlatih pravil) za vadbo, ki jih poznajo po vsem svetu, lahko najdete tukaj.

Sproščenost

Na začetku učenja neke figure bodo mišice precej napete, mi pa zategnjeni. Šele s časom, vadbo in upoštevanjem desetih pravil, bomo telo sprostili in gibanje naredili mehko in lahkotno.

Obratno kot pri učenju figure, ki jo pričnemo graditi od spodaj, pri nogah, se sproščenosti pričnemo učiti pri rokah, natančneje pri dlaneh.

Postavimo se v neko figuro, ki smo jo udomačili (na primer brisanje kolena). Osredotočimo se na roke, od dlani do ramen, lahko tudi samo od dlani do komolcev. Dihamo enakomerno in umirjeno. Predstavljajmo si, da imamo na zglobih, torej na zapestjih in komolcih obešene majhne uteži. Sedaj si zamislimo, da ob izdihu uteži postanejo težke in zglobe nalahno vlečejo navzdol. Ob vdihu se samo osredotočimo na vdih in pazimo, da ne dvignemo komolcev ali ramen. Ob izdihu si ponovno zamislimo majhne uteži na zapestjih in komolcih, ki nalahno vlečejo navzdol in sproščajo zglobe ter mišice, ki jih povezujejo.

Mnogo mnogo kasneje lahko takšno dihanje vadimo tudi med izvajanjem forme. Še mnogo mnogo kasneje lahko sproščanje zglobov in mišic uporabljamo na vseh telesnih zglobih in mišicah.

Sproščenosti se pričnemo učiti v obratnem vrstnem redu kot figure. Sproščenost gre od dlani proti nogam, ki jih je najtežje sprostiti, figure pa se učimo od nog proti dlanem. Če je učenje na začetku precej mišično in yang, je sproščanje yin, yang teče od spodaj navzgo, yin pa v obratni smeri. Ko zaključimo krog in pridemo preko yanga in yina nazaj na izhodišče, lahko rečemo, da smo se figuro naučili.

Ko figura „sede“

Ponavadi je tako, da v nekem trenutku figura „sede“. Na začetku ima večina ljudi težave s figurami v mirovanju, kaj šele v gibanju. Imamo občutek, da nič ni na svojem mestu, roke prehitevajo, noge zamujajo, vratne mišice so zategnjene, hrbet boli, komolci so preveč narazen. A po določenem času vztrajne vadbe nastopi trenutek, ko se figura nenadoma udomači in težave izginejo. Preverjanje pravilnosti forme v ogledalu ni več potrebno, preprosto je moč po občutku presoditi ali je figura pravilna ali ne.

Ponavljanje

Da bi lahko uspešno izvedli vse gornje korake učenja, mora učitelj/ica figure ponavljati znova in znova. Ustna razlaga je primerna samo na začetku, pozneje je potrebno samo opazovati in ponavljati. Taijiquan se kaže in ne opisuje, zato je tudi uvod v tišino. Seveda med učenjem popolnoma tiho že ne moremo biti, včasih je kakšno stvar pač potrebno vprašati oziroma pojasntiti. A z leti se naučimo opazovati, spoznamo zlata pravila in pričnemo razumevati taijiquan načela, vprašanja so potem redkejša.

Dihanje

Dihanje je pri taijiquanu zelo pomembno. Zato ga na začetniški stopnji kar pozabite. Morda se sliši kot paradoks, a zagotovo bo preveč dela že z opazovanjem in obvladovanjem forme. Dihanje prepustite dihanju. Ko bo čas, bo telo samo spontano našlo primeren način dihanja. To je tudi znak, da lahko pričnete dihanje ozaveščati oziroma vaditi različne dihalne tehnike.

Razlika med učenjem in izvajanjem

Preden zadovoljivo obvladamo formo pravimo, da se taijiquan samo učimo. Obstaja velika razlika med učenjem oziroma vadbo in izvajanjem.

Učenje je zmeraj na začetku in ponavadi je naporno. Figure in gibanje venomer ponavljamo, opazujemo učitelja in ostale, popravljamo napake, se jezimo, ker nam ne gre tako kot ostalim, morda trenutno niti nismo razpoloženi, misli se nam vračajo k dnevnim dogodkom, vadbeni copati se venomer snemajo s stopal, itn.

Vadba nastopi takrat, ko določene figure ali forme že obvladamo v celoti in jih je potrebno samo še študirati in izboljševati.

Šele potem se začne izvajanje. Ko se formo naučimo, povadimo in ponotranjimo do te mere, da ne razmišljamo več o vrstnem redu figur in ko jo izvedemo sproščeno, lahkotno in v užitek, potem delamo taijiquan. Na cilju smo.

Opazovanje napredovanja

Lastna ocena stopnje obvladovanja je ponavadi varljiva, nekateri smo prehitro, drugi pa nikoli zadovoljni. Oboje ni v redu.

Po nekaj časa (vsaj mesecih) in določeni zadovoljivi stopnji obvladovanja figur in celotne forme, naj učitelj/ica figure ponovno pokaže. Zelo verjetno bomo opazili nove stvari in se ob tem plosknili po čelu, češ, kako da tega nisem opazil/a že prej.

Videti nove stvari v figuri, za katero ste bili prepričani, da ste jo popolnoma obvladali pomeni, da ste napredovali.

Obstaja tudi nekaj klasičnih opisov stopenj napredovanja, kjer lahko „izmerimo“ vsaj stopnjo tehničnega obvladovanja, a o tem kdaj drugič.

In ne glede na leta vadbe in referenčne učitelje, taijija se nikdar ne nehamo učiti. Kdor misli, da ga obvlada, naj poskuši še enkrat. In še enkrat. In še enkrat. In če je po večih „in še enkrat“ še zmeraj prepričan, da veščino popolnoma obvlada, naj taijiquan pozabi in poskusi z balinanjem na ledu. Ne se jemat preveč resno, ne glede na domnevno znanje in obvladovanje veščine.

Toliko uspem domisliti o učenju taijiquana. Kakšne pa so kaj vaše izkušnje?

Standardi poučevanja taijiquana in qigonga v Avstriji

V Sloveniji ne premoremo skupnega verificiranja znanja in sposobnosti poučevanja taijija (in qigonga). Pri nas lahko veščino poučuje vsakdo, ki si je sposoben zagotoviti prostor in vadbenike. Kar pa ne pove nič o njegovi kvaliteti in sposobnosti predajanja znanja. Glede na razširjenost taijiquana in qigonga bi bilo v Sloveniji potrebno uvesti enoten sistem certificiranja znanja in tako zagotoviti pogoje za kvalitetnejši razvoj veščine.

O sistemih certificiranja znanja smo na tem blogu že pisali, spodaj pa je preveden izvleček standardov za pridobitev vadbenega certifikata za taiji in qigong, ki ga je za svoje potrebe izdelalo Združenje učiteljev/ic qigonga in taijiquana Avstrije (IQTÖ – Interessenvertretung der QigonglehrerInnen und TaijiquanlehrerInnen Österreichs). Njihov link je tukaj.

Združenje samo ne izvaja poučevanja, izobrazba se dokumentira v knjižici, seznami učiteljev so javno dostopni. Standardi imajo dve stopnji: voditelj tečaja in učitelj.

STOPNJE PRI POUČEVANJU TAIJIQUANA

Stopnja 1: vodja/voditeljica tečaja

Upravičen voditi splošne skupine na začetniški in začetniško-napredni ravni obvladovanja.

Pogoji:

  • za seboj mora imeti vsaj tri leta vadbe in 400 učnih ur

  • poznati mora tradicionalne stile

  • obvladati mora vsaj eno znano prostoročno solo formo s sledljivim poreklom

  • formo mora izvajati v skladu z načeli taijiquana: sproščeno, stabilno, tekoče, osredotočeno, orientirano, centrirano, ekonomično pri figurah in v gibanju

  • izvajanje forme mora biti brez očitnih zdravju škodljivih gibov

  • mora znati podati primere uporabe načela taijiquana v vsakdanjem življenju

  • mora znati figure in gibanje iz forme razložiti v njihovi samoobrambeni rabi, pri čemer je pomembna didaktična vrednost ponazoritve v pogojih poučevanja

  • mora imeti dovolj znanja za praktičen prikaz odrivanja rok (Tui Shou/Push Hands), pri čemer sta kriterija uporabnost in razumljivost.

400 učnih ur mora vsebovati:

  • 257 ur prakse taijiquana (od tega vsaj 48 ur teorije o: filozofiji, načelu yin-yang, petih elementih, qiju, meridijanih, osnovah taijiquana,…)

  • 24 ur gibalnega qigonga in meditacije

  • 60 ur odrivanja rok in njegove praktične uporabe

  • 12 ur didaktike oz. metodike poučevanja

  • 12 ur znanj iz prve pomoči (velja tudi potrdilo od primerne državne institucije, potrdilo ne sme biti starejše od treh let)

  • 12 ur anatomije in zahodnjaške fizionomije (velja tudi eksterno potrdilo)

  • 15 ur učne asistence

Stopnja 2: učitelj/učiteljica

Upravičen/upravičena poučevanja taijiquana na zahtevnejši stopnji ter za osebnostno naravnano uporabo taijiquana na različnih življenjskih področjih.

Pogoji:

  • skupaj vsaj 6 let prakse: stopnja 1 + vsaj nadaljna 3 leta vadbe z minimalno 270 učnimi urami, ki morajo biti setavljene kot zapisano spodaj

  • potrdilo o lastni učni dejavnosti v obsegu vsaj 100 ur

  • dodatnih 270 učnih ur

  • znanje dodatne dolge forma ali forma z pomagali (orožje)

  • poglobljena znanja iz odrivanja rok in samoobrambe

  • nadgradnja strokovnega izobraževanja

  • minimalna starost ob zaključku druge stopnje: 25 let.

270 učnih ur mora vsebovati:

  • 135 ur taijiquan prakse in teorije

  • 60 ur odrivanja rok in njegove praktične uporabe

  • 30 fakultativnih ur (področja: meditacija, čigong, prehrana, kaligrafija, delo s telesom)

  • 10 ur anatomije/fiziologije

  • 20 ur samospoznavanja (po lastni izbiri)

  • 15 ur supervizije (coachinga) pod vodstvom drugega učitelja

STOPNJE PRI POUČEVANJU QIGONGA

Stopnja 1: vodja/voditeljica tečaja

Upravičen/upravičena voditi splošne skupine na začetniški in začetniško-napredni ravni obvladovanja.

Pogoji:

  • vsaj 3 leta in 350 učnih ur izobrazbe

  • podajanje ponovljivega qigonga v gibanju in mirovanju

  • izvajanje v skladu z načeli qigonga

  • v izvajanju ne sme biti nobenih očitnih zdravju škodljivih gibov

  • poznavanje kontraindikacij za qigong.

350 učnih ur mora vsebovati:

  • 291 ur qigong prakse (od tega vsaj 48 ur teorije o: filozofiji, načelu yin-yang, petih elementih, qiju, meridijanih, osnovah qigonga,…)

  • 12 ur didaktike/metodike

  • 12 ur znanj iz prve pomoči (velja tudi potrdilo od primerne državne institucije, potrdilo ne sme biti starejše od treh let)

  • 20 ur anatomije in zahodnjaške fizionomije (velja tudi eksterno potrdilo)

  • 15 ur učne asistence.

Stopnja 2: učitelj/učiteljica

Usmerjen/usmerjena na poučevanje qigonga na zahtevnejši stopnji ter za osebnostno naravnano uporabo qigonga na različnih življenjskih področjih.

Pogoji:

  • skupaj vsaj 6 let prakse: stopnja 1 ali dokazilo o potrebnih kvalifikacijah + vsaj nadaljna 3 leta z minimalno 270 učnimi urami, ki morajo biti setavljene kot zapisano spodaj

  • potrdilo o lastni učni dejavnosti v obsegu vsaj 100 ur

  • minimalna starost ob zaključku druge stopnje: 25 let.

270 učnih ur mora vsebovati:

  • 195 ur qigong prakse in teorije

  • 30 fakultativnih ur (področja: meditacija, čigong, prehrana, kaligrafija, delo na telesu)

  • 10 ur anatomije/fiziologije

  • 20 ur samospoznavanja (po lastni izbiri)

  • 15 ur supervizije (coachinga) pod vodstvom drugega učitelja

1 učna ura = 50 minut.

Maksimalno 1/3 ur je lahko izvedena v zasebnih poučevanjih (2 skupinski učni uri = 1 zasebna učna ura).

Standardi so v Avstriji veljavni od 01.01.2003, osveženi so bili 15. februarja 2005.

Tradicionalni način učenja TJQ

Prvotno se je Taijiquan pričelo poučevati s formo imenovano „13 figur“. Vsaki figuri se je posvetilo približno tri mesece. Figure so vadili v mirovanju in v gibanju. Mirovanje je imelo dva namena, prvi je bil memorizacija figure, drugi pa razvijanje njene tipične notranje energije. Vadba figure v gibanju ali „odrivanje rok“, se je izvajala zaradi razvijanja ter razumevanja njene borbene uporabe. Po dveh do treh letih vadbe so se dodobra utrjene figure sklenile v formo, ki je posamezne slike povezala v gibanju.

Vadba se je nadaljevala z učenjem forme „37 figur“. Vadba je potekala podobno kot pri formi 13, vadilo se je vsako figuro posebej v mirovanju in gibanju. Po petih ali šestih letih se je 37 figur povezalo v gibalno formo.

Po obvladani formi 13 in 37, se je po približno osmih letih pristopilo k vadbi z orožjem, kot so meč, sablja, pahljača, kratka palica, dolga palica, ipd.

Naprednejše znanje razvijanja notranje energije in uporabe borbenih tehnik se je posredovalo samo zaupanja vrednim naprednejšim učencem.

Vadba je ponavadi potekala na notranjem dvorišču ali v neogrevanih prostorih. Kot pripomoček se je pogosto uporabljala tudi „vzgojna“palica, s katero so učitelji učence in učenke „opozarjali“ na napake pri izvajanju figur. Vadba v dvoje ali odrivanje rok je pogosta bila zelo borbena in boleča. Nasplošno je vsa vadba taijiquana bila zelo fizično in psihično naporna.

Poučevanje je ponavadi potekalo v zaprtem družinskem krogu ali klanu, izročilo pa se je redko prenašalo na člane izven družine. Ponavadi je nosilec celotnega izročila postal najstarejši sin. Znane pa so izjeme, ko so nosilci znanja postali nadarjeni nečlani družine, hčerke ali celo nekitajci.

Tradicionalen način vadbe je temeljit in učinkovit, a dolgotrajen. Zaradi česar se je, potem, ko se je taijiquan pričelo tudi javno poučevati, ponavadi obrnilo vrstni red vadbe. Tako se je učenje pričelo z vadbo forme, kar je danes na zahodu postalo pravilo. Sprememba vrstnega reda učenja gre na račun kvalitete učenja, saj so izpuščeni temelji vadbe, torej temeljito obvladovanje figure, spoznavanje in razvijanje notranje energije, spoznavanje borbene uporabe, ter razvijanje zaznavanja drugega oziroma vadba v dvoje.

Izvorni in tradicionalni taijiquan mnogo bolj poudarja borbeno uporabo in delo z notranjimi energijami, kot pa se to počne danes na zahodu. Izvorni način taijiquana danes na zahodu redko vidimo.

WCTAG Dao Camp Rogla 2008

Drugi teden v juliju sem na Rogli dopustoval prav v času, ko se je tam odvijal deseti Dao Camp nemške podružnice svetovne zveze družine Chen iz Chenjiagoua na Kitajskem. Celotno ime združenja je World Chen Taijiquan Association (WCTA), nemška podružnica ima na koncu kratice še ime države, Germany (WCTAG).

WCTA in njeno nemško zvezo sta leta 1994 skupaj ustanovila Chen Xiaowang (Chenjiagou, Kitajska) in Jan Silberstorff (Hamburg, Nemčija) in od takrat je nemška zveza tudi najbolj aktivna podružnica WCTA na zahodu. Zveza je nastala z namenom širitve in ohranjanja izvornega taijiquana družine Chen.

Ena od vsakoletnih aktivnosti WCTAG je ozvedba Dao Campa, ki je letos že desetič potekal na Rogli. Tudi letos je prišel, kakor ga imenujejo, veliki mojster (grandmaster, GM) Chen Xiaowang. Takole na oko je sodelovali približno 120 ljudi vseh starosti, večina je imela začetno težavnostno stopnjo veščine že za seboj. Program in cenik Dao Campa si lahko ogledate tukaj.

Sam na kampu nisem sodeloval, sem si pa nekajkrat ogledal potek vaj in delavnic, ter se pogovarjal z nekaterimi udeleženci, med ostalimi tudi z Janom Silverstorffom. Jan se je izkazal za zelo komunikativnega, zgovornega in prijetnega človeka. Znotraj organizacije WCTA ima status strokovnega voditelja programa (ausbildungsleiter), kar je najvišji nivo znotraj podružnic. WCTA ima podrobno izdelan sistem izobraževanja. Nivo pod vodjo programa je vaditelj (ausbilder), trenutno jih je v WCTAG šest, od lanske jeseni tudi prva ženska. Claudia Mohr je za pridobitev naziva lani jeseni opravila sedem urni izpit, deloma pred Chen Xiaowangom. Nazivi si potem sledijo takole: učitelj, vodja tečajev in vodja vaj ali asistent na vajah. Za vodjo vaj je potrebno dokazljivo delati vsaj dve leti, za vodjo tečajev štiri, za učitelja osem, za vaditelja pa vsaj deset let. Več o sistemu poklicnega izobraževanja lahko izveste tukaj (v Nemčiji) in tukaj (v Avstriji).

Vsi člani in članice WCTA ob vpisu v zvezo dobijo izkaznice, kamor se vpisujejo opravljeni izpiti ali sodelovanja na seminarjih, delavnicah in podobno.

Sistem izobraževanja je del vsenemško sprejetega sistema izobraževanja znotraj krovnega združenja za taijiquan in qigong.

Silberstorff je že nekaj let osebni učenec Chen Xiaowanga in tudi uradni družinski član Chenov iz Chenjiagoua. Kar pomeni, da je v taiji in ostale borilne veščine vložil večino svojega časa in talenta. Leta 1989 je položil izpit za učitelja borilnih veščin pred kitajsko državno komisijo za borilne veščine, ime pa si je ustvaril s sodelovanjem (in zmagovanjem) na številnih turnirjih. Mnogokrat je bil izzvan na dvoboj, čeprav dueliranje zavrača. Sam sem bil zelo presenečen ob dejstvu, da takšen način merjenja veščine in moči še zmeraj obstaja.

Pri WCTA pravijo, da šola deluje po načelu družine, kar pomeni dvoje: da med člani ni skrivnosti in da se z načinom življenja poskuša čim bolj približati ruralnemu ali kmečkemu načinu življenja. Verjetno s tem mislijo naraven način življenja in trdo delo. Iz tega izhaja tudi tradicija retreata (angl.) oziroma umika iz sveta in osredotočanja na vadbo veščine. Kitajski izraz za umik je „grenka hrana“.

WCTA je zelo uspešen pri širjenju šole zaradi transparentne organiziranosti, možnosti pridobitve resne poklicne izobrazbe in uglednega ter izobraženega vodstva. Šola gradi na osebnosti in znanju Chen Xiaowanga in Jana Silberstorffa. Združenje izdaja letno strokovno revijo, priročnike, DVD-je in ostalo literaturo. Vse našteto je bilo moč kupiti tudi na Dao Campu, kjer so prodajali tudi meče in obleke. Kovinski meč s fiksno konico je stal 70 evrov.

Sam sem nabavil izvod revije za 2008 in zbornik najboljsih člankov o taijiquanu iz let 1993-95.

Dao Camp je na Rogli letos potekal zadnjič, ker ga bodo zaradi prevelikega vrveža in razvoja turizma na Rogli preselili, verjetno v Bolgarijo.

Dao Camp priporočam resnim vadbenikom in vadbenicam, predznanje šole Chen je priporočljivo.

Članki o taijiju iz Yang tradicije / articles in english from Yang tradition

Članki so pisani v angleščini, tičejo pa se form, zgodovine, filozofije, borbenih aplikacij, uporabo pripomočkov in podobnega. Članki so pisani za začetniško raven, klikni tukaj.

COMPLEX AND HIDDEN BRAIN IN GUT MAKES STOMACHACHES AND BUTTERFLIES

By SANDRA BLAKESLEE

New York Times, January 23, 1996

EVER wonder why people get “butterflies” in the stomach before going on stage? Or why an impending job interview can cause an attack of intestinal cramps? And why antidepressants targeted for the brain cause nausea or abdominal upset in millions of people who take such drugs?

The reason for these common experiences, scientists say, is that the body has two brains — the familiar one encased in the skull and a lesser known but vitally important one found in the human gut. Like Siamese twins, the two brains are interconnected; when one gets upset, the other does, too.

The gut’s brain, known as the enteric nervous system, is located in sheaths of tissue lining the esophagus, stomach, small intestine and colon. Considered a single entity, it is a network of neurons, neurotransmitters and proteins that zap messages between neurons, support cells like those found in the brain proper and a complex circuitry that enables it to act independently, learn, remember and, as the saying goes, produce gut feelings.

The brain in the gut plays a major role in human happiness and misery. But few people know it exists, said Dr. Michael Gershon, a professor of anatomy and cell biology at Columbia-Presbyterian Medical Center in New York. For years, people who had ulcers, problems swallowing or chronic abdominal pain were told that their problems were imaginary, emotional, simply all in their heads, Dr. Gershon said. They were shuttled to psychiatrists for treatment.

Doctors were right in ascribing these problems to the brain, Dr. Gershon said, but they blamed the wrong one. Many gastrointestinal disorders like colitis and irritable bowel syndrome originate from problems within the gut’s brain, he said. And the current wisdom is that most ulcers are caused by a bacterium, not by hidden anger at one’s mother.

Symptoms stemming from the two brains get confused, Dr. Gershon said. “Just as the brain can upset the gut, the gut can also upset the brain” he said. “If you were chained to the toilet with cramps, you’d be upset, too.”

Details of how the enteric nervous system mirrors the central nervous system have been emerging in recent years, said Dr. Gershon, who is considered one of the founders of a new field of medicine called neurogastroenterology.

Nearly every substance that helps run and control the brain has turned up in the gut, Dr. Gershon said. Major neurotransmitters like serotonin, dopamine, glutamate, norepinephrine and nitric oxide are there. Two dozen small brain proteins, called neuropeptides, are in the gut, as are major cells of the immune system. Enkephalins, one class of the body’s natural opiates, are in the gut. And in a finding that stumps researchers, the gut is a rich source of benzodiazepines — the family of psychoactive chemicals that includes such ever popular drugs as Valium and Xanax.

In evolutionary terms, it makes sense that the body has two brains, said Dr. David Wingate, a professor of gastrointestinal science at the University of London and a consultant at Royal London Hospital. The first nervous systems were in tubular animals that stuck to rocks and waited for food to pass by, Dr. Wingate said. The limbic system is often referred to as the “reptile brain.”

As life evolved, animals needed a more complex brain for finding food and sex and so developed a central nervous system. But the gut’s nervous system was too important to put inside the newborn head with long connections going down to the body, Dr. Wingate said. Offspring need to eat and digest food at birth. Therefore, nature seems to have preserved the enteric nervous system as an independent circuit inside higher animals. It is only loosely connected to the central nervous system and can mostly function alone, without instructions from topside.

This is indeed the picture seen by developmental biologists. A clump of tissue called the neural crest forms early in embryogenesis, Dr. Gershon said. One section turns into the central nervous system. Another piece migrates to become the enteric nervous system. Only later are the two nervous systems connected via a cable called the vagus nerve.

Until relatively recently, people thought that the gut’s muscles and sensory nerves were wired directly to the brain and that the brain controlled the gut through two pathways that increased or decreased rates of activity, Dr. Wingate said. The gut was simply a tube with simple reflexes. Trouble is, no one bothered to count the nerve fibers in the gut. When they did, he said, they were surprised to find that the gut contains 100 million neurons — more than the spinal cord has. Yet the vagus nerve only sends a couple of thousand nerve fibers to the gut.

The brain sends signals to the gut by talking to a small number of “command neurons,” which in turn send signals to gut interneurons that carry messages up and down the pike, Dr. Gershon said. Both command neurons and interneurons are spread throughout two layers of gut tissue called the myenteric plexus and the submuscosal plexus. (“Solar plexus” is actually a boxing term that refers simply to nerves in the abdomen.) Command neurons control the pattern of activity in the gut, Dr. Gershon said. The vagus nerve only alters the volume by changing its rates of firing.

The plexuses also contain glial cells that nourish neurons, mast cells involved in immune responses, and a “blood brain barrier” that keeps harmful substances away from important neurons, Dr. Gershon said. They have sensors for sugar, protein, acidity and other chemical factors that might monitor the progress of digestion, determining how the gut mixes and propels its contents. “It’s not a simple pathway,” he said. “It uses complex integrated circuits not unlike those found in the brain.”

The gut’s brain and the head’s brain act the same way when they are deprived of input from the outside world, Dr. Wingate said. During sleep, the head’s brain produces 90-minute cycles of slow wave sleep punctuated by periods of rapid eye movement sleep in which dreams occur. During the night, when it has no food, the gut’s brain produces 90-minute cycles of slow wave muscle contractions punctuated by short bursts of rapid muscle movements, Dr. Wingate said.

The two brains may influence each other while in this state, Dr. Wingate said. Patients with bowel problems have been shown to have abnormal rem sleep. This finding is not inconsistent with the folk wisdom that indigestion can produce nightmare.

As light is shed on the circuitry between the two brains, researchers are beginning to understand why people act and feel the way they do. When the central brain encounters a frightening situation, it releases stress hormones that prepare the body to fight or flee, Dr. Gershon said. The stomach contains many sensory nerves that are stimulated by this chemical surge — hence the “butterflies.” On the battlefield, the higher brain tells the gut brain to shut down, Dr. Gershon said. “A frightened, running animal does not stop to defecate,” he said.

Fear also causes the vagus nerve to “turn up the volume” on serotonin circuits in the gut, Dr. Gershon said. Thus overstimulated, the gut goes into higher gear and diarrhea results. Similarly, people sometimes “choke” with emotion. When nerves in the esophagus are highly stimulated, people have trouble swallowing.

Even the so-called “Maalox moment” of advertising fame can be explained by the two brains interacting, said Dr. Jackie D. Wood, chairman of the department of physiology at Ohio State University in Columbus. Stress signals from the head’s brain can alter nerve function between the stomach and esophagus, resulting in heartburn.

In cases of extreme stress, Dr. Wood said, the higher brain seems to protect the gut by sending signals to immunological mast cells in the plexus. The mast cells secrete histamine, prostaglandin and other agents that help produce inflammation, he said. “This is protective. If an animal is in danger and subject to trauma, dirty stuff in the intestines is only a few cells away from the rest of the body. By inflaming the gut, the brain is priming the gut for surveillance. If the barrier breaks, the gut is ready to do repairs,” Dr. Wood said. Unfortunately, the chemicals that get released also cause diarrhea and cramping.

Such cross talk also explains many drug interactions, Dr. Gershon said. “When you make a drug to have psychic effects on the brain, it’s very likely to have an effect on the gut that you didn’t think about,” he said. Conversely, drugs developed for the brain could have uses in the gut.

For example, the gut is loaded with the neurotransmitter serotonin. When pressure receptors in the gut’s lining are stimulated, serotonin is released and starts the reflexive motion of peristalsis, Dr. Gershon said.

Now a quarter of people taking Prozac or similar antidepressants have gastrointestinal problems like nausea, diarrhea and constipation, he said. These drugs act on serotonin, preventing its uptake by target cells so that it remains more abundant in the central nervous system.

In a study to be published soon, Dr. Gershon and his colleagues explain Prozac’s side effects on the gut. They mounted a section of guinea pig colon on a stand and put a small pellet in the “mouth” end. The isolated colon whips the pellet down to the “anal” end of the column, just as it would inside an animal, Dr. Gershon said.

When the researchers put a small amount of Prozac into the colon, the pellet “went into high gear,” Dr. Gerhson said. The drug doubled the speed at which the pellet passed through the colon, which would explain why some people get diarrhea. Prozac has been used in small doses to treat chronic constipation, he said.

But when researchers increased the amount of Prozac in the guinea pig colon, the pellet stopped moving. The colon froze up, Dr. Gershon said, which is why some people get constipated on the drug. And because Prozac stimulated sensory nerves, he said, it can also cause nausea.

Some antibiotics like erythromycin act on gut receptors to produce oscillations, Dr. Gershon said. People experience cramps and nausea. Drugs like morphine and heroin attach to the gut’s opiate receptors, producing constipation. Indeed, both brains can be addicted to opiates.

Victims of Alzheimer’s and Parkinson’s diseases suffer from constipation. The nerves in their gut are as sick as the nerve cells in their brains.

Just as the central brain affects the gut, the gut’s brain can talk back to the head, Dr. Gershon said. Most of the gut sensations that enter conscious awareness are negative things like pain and bloatedness, Dr. Wingate said. People do not expect to feel anything good from the gut but that does not mean such signals are absent, he said.

Hence, the intriguing question: why does the human gut produce benzodiazepine? The human brain contains receptors for benzodiazepine, a drug that relieves anxiety, suggesting that the body produces its own internal source of the drug, said Dr. Anthony Basile, a neurochemist in the Neuroscience Laboratory at the National Institutes of Health in Bethesda, Md. Several years ago, he said, an Italian scientist made a startling discovery. Patients with liver failure fall into a deep coma. The coma can be reversed, in minutes, by giving the patient a drug that blocks benzodiazepine.

When the liver fails, substances usually broken down by the liver get to the brain, Dr. Basile said. Some are bad, like ammonia and mercaptans, which are “smelly compounds that skunks spray on you,” he said. But a series of compounds are also identical to benzodiazepine. “We don’t know if they come from gut itself, from bacteria in the gut or from food,” Dr. Basile said. But when the liver fails, the gut’s benzodiazepine goes straight to the brain, knocking the patient unconscious.

The payoff for exploring gut and head brain interactions is enormous, Dr. Wood said. For example, many people are allergic to certain foods, like shellfish. This is because mast cells in the gut mysteriously become sensitized to antigens in the food. The next time the antigen shows up in the gut, Dr. Wood said, the mast cells call up a program, releasing chemical modulators that try to eliminate the threat. The allergic person gets diarrhea and cramps, he said.

Many autoimmune diseases like Krohn’s disease and ulcerative colitis may involve the gut’s brain, Dr. Wood said. The consequences can be horrible, as in Chagas disease, which is caused by a parasite found in South America. Those infected develop an autoimmune response to neurons in their gut, Dr. Wood said. Their immune systems slowly destroy their own gut neurons. When enough neurons die, the intestines literally explode.

A big question remains. Can the gut’s brain learn? Does it “think” for itself? Dr. Gershon tells a story about an old Army sergeant, a male nurse in charge of a group of paraplegics. With their lower spinal cords destroyed, the patients would get impacted.

“The sergeant was anal compulsive,” Dr. Gershon said. “At 10 A.M. everyday, the patients got enemas. Then the sergeant was rotated off the ward. His replacement decided to give enemas only after compactions occurred. But at 10 the next morning, everyone on the ward had a bowel movement at the same time, without enemas,” Dr. Gershon said. Had the sergeant trained those colons?

The human gut has long been seen as a repository of good and bad feelings. Perhaps emotional states from the head’s brain are mirrored in the gut’s brain, where they are felt by those who pay attention to them.

THE OTHER BRAIN ALSO DEALS WITH MANY WOES

By HARRIET BROWN

New York Time, August 23, 2005

Two brains are better than one. At least that is the rationale for the close – sometimes too close – relationship between the human body’s two brains, the one at the top of the spinal cord and the hidden but powerful brain in the gut known as the enteric nervous system.

For Dr. Michael D. Gershon, the author of “The Second Brain” and the chairman of the department of anatomy and cell biology at Columbia, the connection between the two can be unpleasantly clear. “Every time I call the National Institutes of Health to check on a grant proposal,” Dr. Gershon said, “I become painfully aware of the influence the brain has on the gut.”

In fact, anyone who has ever felt butterflies in the stomach before giving a speech, a gut feeling that flies in the face of fact or a bout of intestinal urgency the night before an examination has experienced the actions of the dual nervous systems.

The connection between the brains lies at the heart of many woes, physical and psychiatric. Ailments like anxiety, depression, irritable bowel syndrome, ulcers and Parkinson’s disease manifest symptoms at the brain and the gut level.

“The majority of patients with anxiety and depression will also have alterations of their GI function,” said Dr. Emeran Mayer, professor of medicine, physiology and psychiatry at the University of California, Los Angeles.

A study in 1902 showed changes in the movement of food through the gastrointestinal tract in cats confronted by growling dogs.

One system’s symptoms – and cures – may affect the other. Antidepressants, for example, cause gastric distress in up to a quarter of the people who take them. Butterflies in the stomach are caused by a surge of stress hormones released by the body in a “fight or flight” situation. Stress can also overstimulate nerves in the esophagus, causing a feeling of choking.

Dr. Gershon, who coined the term “second brain” in 1996, is one of a number of researchers who are studying brain-gut connections in the relatively new field of neurogastroenterology. New understandings of the way the second brain works, and the interactions between the two, are helping to treat disorders like constipation, ulcers and Hirschprung’s disease.

The role of the enteric nervous system is to manage every aspect of digestion, from the esophagus to the stomach, small intestine and colon. The second brain, or little brain, accomplishes all that with the same tools as the big brain, a sophisticated nearly self-contained network of neural circuitry, neurotransmitters and proteins.

The independence is a function of the enteric nervous system’s complexity.

“Rather than Mother Nature’s trying to pack 100 million neurons someplace in the brain or spinal cord and then sending long connections to the GI tract, the circuitry is right next to the systems that require control,” said Jackie D. Wood, professor of physiology, cell biology and internal medicine at Ohio State.

Two brains may seem like the stuff of science fiction, but they make literal and evolutionary sense.

“What brains do is control behavior,” Dr. Wood said. “The brain in your gut has stored within its neural networks a variety of behavioral programs, like a library. The digestive state determines which program your gut calls up from its library and runs.”

When someone skips lunch, the gut is more or less silent. Eat a pastrami sandwich, and contractions all along the small intestines mix the food with enzymes and move it toward the lining for absorption to begin. If the pastrami is rotten, reverse contractions will force it – and everything else in the gut – into the stomach and back out through the esophagus at high speed.

In each situation, the gut must assess conditions, decide on a course of action and initiate a reflex.

“The gut monitors pressure,” Dr. Gershon said. “It monitors the progress of digestion. It detects nutrients, and it measures acid and salts. It’s a little chemical lab.”

The enteric system does all this on its own, with little help from the central nervous system.

The enteric nervous system was first described in 1921 by Dr. J. N. Langley, a British physician who believed that it was one of three parts – along with the parasympathetic and sympathetic nervous systems – of the autonomic nervous system, which controls involuntary behaviors like breathing and circulation. In this triad, the enteric nervous system was seen as something of a tag-along to the other two.

After Langley died, scientists more or less forgot about the enteric nervous system. Years later, when Dr. Gershon reintroduced the concept and suggested that the gut might use some of the same neurotransmitters as the brain, his theory was widely ridiculed.

“It was like saying that New York taxi drivers never miss a showing of ‘Tosca’ at the Met,” he recalled.

By the early 80’s, scientists had accepted the idea of the enteric nervous system and the role of neurotransmitters like serotonin in the gut.

It is no surprise that there is a direct relationship between emotional stress and physical distress. “Clinicians are finally acknowledging that a lot of dysfunction in GI disorders involves changes in the central nervous system,” said Gary M. Mawe, a professor of anatomy and neurobiology at the University of Vermont.

The big question is which comes first, physiology or psychology?

The enteric and central nervous systems use the same hardware, as it were, to run two very different programs. Serotonin, for instance, is crucial to feelings of well-being. Hence the success of the antidepressants known as S.S.R.I.’s that raise the level of serotonin available to the brain.

But 95 percent of the body’s serotonin is housed in the gut, where it acts as a neurotransmitter and a signaling mechanism. The digestive process begins when a specialized cell, an enterochromaffin, squirts serotonin into the wall of the gut, which has at least seven types of serotonin receptors. The receptors, in turn, communicate with nerve cells to start digestive enzymes flowing or to start things moving through the intestines.

Serotonin also acts as a go-between, keeping the brain in the skull up to date with what is happening in the brain below. Such communication is mostly one way, with 90 percent traveling from the gut to the head.

Many of those messages are unpleasant, and serotonin is involved in sending them. Chemotherapy drugs like doxorubicin, which is used to treat breast cancer, cause serotonin to be released in the gut, leading to nausea and vomiting. “The gut is not an organ from which you wish to receive frequent progress reports,” Dr. Gershon said.

Serotonin is also implicated in one of the most debilitating gut disorders, irritable bowel syndrome, or I.B.S., which causes abdominal pain and cramping, bloating and, in some patients, alternating diarrhea and constipation.

“You can run any test you want on people with I.B.S., and their GI tracts look essentially normal,” Dr. Mawe said. The default assumption has been that the syndrome is a psychosomatic disease.

But it turns out that irritable bowel syndrome, like depression, is at least in part a function of changes in the serotonin system. In this case, it is too much serotonin rather than too little.

In a healthy person, after serotonin is released into the gut and initiates an intestinal reflex, it is whisked out of the bowel by a molecule known as the serotonin transporter, or SERT, found in the cells that line the gut wall.

People with irritable bowel syndrome do not have enough SERT, so they wind up with too much serotonin floating around, causing diarrhea.

The excess serotonin then overwhelms the receptors in the gut, shutting them down and causing constipation.

When Dr. Gershon, whose work has been supported by Novartis, studied mice without SERT, he found that they developed a condition very much like I.B.S. in humans.

Several new serotonin-based drugs – intestinal antidepressants, in a way – have brought hope for those with chronic gut disorders.

Another mechanism that lends credence to physiology as the source of intestinal dysfunctions is the system of mast cells in the gut that have an important role in immune response.

“During stress, trauma or ‘fight or flight’ reactions, the barrier between the lumen, the interior of the gut where food is digested, and the rest of the bowel could be broken, and bad stuff could get across,” Dr. Wood said. “So the big brain calls in more immune surveillance at the gut wall by activating mast cells.”

These mast cells release histamines and other inflammatory agents, mobilizing the enteric nervous system to expel the perceived intruders, and causing diarrhea.

Inflammation induced by mast cells may turn out to be crucial in understanding and treating GI disorders. Inflamed tissue becomes tender. A gut under stress, with chronic mast cell production and consequent inflammation, may become tender, as well.

In animals, Dr. Mawe said, inflammation makes the sensory neurons in the gut fire more often, causing a kind of sensory hyperactivity. “I have a theory that some chronic disorders may be caused by something like attention deficit disorder in the gut,” he said.

Dr. Gershon, too, theorizes that physiology is the original culprit in brain-gut dysfunctions. “We have identified molecular defects in the gut of everyone who has irritable bowel syndrome,” he said. “If you were chained by bloody diarrhea to a toilet seat, you, too, might be depressed.”

Still, psychology clearly plays a role. Recent studies suggest that stress, especially early in life, can cause chronic GI diseases, at least in animals. “If you put a rat on top of a little platform surrounded by water, which is very stressful for a rat, it develops the equivalent of diarrhea,” Dr. Mayer said.

Another experiment showed that when young rats were separated from their mothers, the layer of cells that line the gut, the same barrier that is strengthened by mast cells during stress, weakened and became more permeable, allowing bacteria from the intestine to pass through the bowel walls and stimulate immune cells.

“In rats, it’s an adaptive response,” Dr. Mayer said. “If they’re born into a stressful, hostile environment, nature programs them to be more vigilant and stress responsive in their future life.”

He said up to 70 percent of the patients he treats for chronic gut disorders had experienced early childhood traumas like parents’ divorces, chronic illnesses or parents’ deaths. “I think that what happens in early life, along with an individual’s genetic background, programs how a person will respond to stress for the rest of his or her life,” he said.

Either way, what is good for one brain is often good for the other, too. A team of researchers from Penn State University recently discovered a possible new direction in treating intestinal disorders, biofeedback for the brain in the gut.

In an experiment published in a recent issue of Neurogastroenterology and Motility, Robert M. Stern, a professor of psychology at Penn State, found that biofeedback helped people consciously increase and enhance their gastrointestinal activity. They used the brains in their heads, in other words, to help the brains in their guts, proving that at least some of the time two brains really are better than one.

Correction: Aug. 28, 2005, Sunday:

An article in Science Times last Tuesday about the enteric nervous system, the body’s gastrointestinal “second brain,” misstated the context of a remark by Dr. Michael D. Gershon, chairman of the department of anatomy and cell biology at Columbia, about an intestinal disease’s potential to bring on depression. He was referring to ulcerative colitis, not irritable bowel syndrome.

Jou Tsung Hwa: BREATHING WITHOUT BREATHING

Dihanje-brez-dihanja je zelo napreden in težaven koncept in tehnika, ki se naslanja na daostični koncept delovanja-z-nedelovanjem. Na naši stopnji poznavanja in obvladovanja gre verjetno samo za informativno in zabavno branje. Kljub temu, spodaj je kratek povzetek, v priponki pa celotno kratko besedilo. Žal še v angleščini, razen če bo kdo imel voljo in čas za prevod.

Breathing Without Breathing
by Master Jou, Tsung-Hwa
[from The T’ai-Chi Farm Almanac, Vol. X No. 1, 1995]
The phrase, “breathing without breathing” [wuxi zhixi] appears in several old Taoist writings, particularly those pertaining to qigong, martial arts, and meditation. From a modern and western viewpoint however, this phrase seems like total nonsense: after all, either you breathe or you don’t! To better understand the old eastern philosophical meaning of this phrase, let us explore a more mundane analogy: “money without money.”

Članek v celoti je tukaj (link for the whole article): Jou Tsung Hwa: breathing-without-breathing.

Več o šoli Jou Tsung Hwaja lahko najdete na www.magictortoise.com.

Mojster Jou je leta 1998 nesrečno preminil v avtomobilski nezgodi. Na lokalni cesti mu je nek nepazljiv voznik odvzel prednost. Jou je umrl zelo zdrav.

Trije klasiki Taijiquana – izbrani in komentirani fragmenti

K uspešni vadbi veščine spada tudi študij zapisane besede. Med njimi izstopajo trije teksti, ki danes veljajo za klasične. Napisali so jih Zhang Sanfeng (1279 – 1386), Wang Zongyue (okoli leta 1600) ter Wu Yuxiang (1812 in 1880).
Vsi trije so danes referenčni avtorji, morda ne izključno zaradi kvalitete zapisov, prej zaradi dejstva, da so se njihovi spisi ohranili. Obstaja še množica starejših zapisov o taijiquanu, ki pa niso avtorizirani, bolj ali manj ponavljajo tukaj povzete traktatov ali pa niso dovolj dobro datirani. Obstaja tudi množica odličnih besedil novejših datumov.
Iz dela treh klasikov smo izbrali nekatere odlomke, ki se nam zdijo lažji za razumevanje. Poudarek pri izbiri je bil na praktično uporabnih nasvetih, torej takšnih, ki so razumljivi na naši ravni obvladovanja veščine. Vsekakor bomo fragmente poskušali raztolmačiti skupaj in kolikor bo to le mogoče.
Kaj si lahko obetamo od branja klasikov? Na začetku precej neznank in idej, ki ne bodo našle pravega mesta. Pravo mesto jim lahko najde šele zavzeta vadba ob dobrem učitelju. Razumevanje se utrinja postopoma in, kar zagotavljajo tudi trije klasiki, zagotovo. Potrebna je vadba in študij.
V fragmentih, ki so pred nami, obstajajo določene razlike v izrazih kot notranja moč ali notranja energija. Te izhajajo iz prevajalskih ali zgodovinsko pogojenih razlik oziroma iz različnih tolmačenj avtorjev. Za naše potrebe ne bomo delali velikih razlik med posameznimi izrazi, vse bomo bolj ali manj združili v izrazu „notranje energije“, kar bo za naš namen zadostovalo.
Komentirani odlomki predstavljajo izbor, ki nujno ne predstavlja celote. Za boljše razumevanje je priporočljivo brati klasike v celoti.
In še nasvet. Nekatere fragmente lahko beremov v obe smeri, od spredaj nazaj in od zadaj naprej. Na primer, fragment Wu Yuxiana „če lahko um in notranjo energijo neovirano izmenjujemo, je veliko zadovoljstvo v tekočem in dinamičnem izvajanju“ lahko beremo tudi kot „samo če delamo dinamično in z velikim zadovoljstvom, potem bomo lahko neovirano izmenjevali um in notranjo energijo“.
Predlagam neortodoksno in igrivo branje klasikov. Saj zato klasiki so, a ne.

Pri komentarjih smo si pomagali s sledečimi avtorji:
Jou Tsung Hwaju, The Dao of Tajijiquan, Tai Chi Foundation, 2001
LIAO Waysun, Die Essenz des T’ai Chi, Knaur Verlag 1996
LIAO Waysun, T’ai Chi Classics, Shambala, Boston & London, 1990
LEE N. Scheele, T’ai Chi Ch’uan Classics.

1.Brž ko se pričneš gibati, mora celotno telo postati lahkotno (qing) in gibčno (ling). Vsak posamezen telesni del naj bo povezan z vsemi drugimi telesnimi deli.
(Zhang Sanfeng)

Z gibčnostjo in lahkotnostjo se ne smemo obremenjevati. Kajti, če smo prepričani, da nismo lahkotni in gibčni, potem takšni tudi nikoli ne bomo postali. Lahkotnost in gibčnost v taijiju nima veze z našo samopodobo o lastni zmožnosti lahkotnosti in gibčnosti. Razmišljanje o samopodobi med izvajanjem forme je zagotova pot k nosti. Kajti nekdo lahko izgleda zelo okorno in trdo, a bo imel ob izvajanju občutek, da mu vaja prav lepo teče.
Lahkotnost in gibčnost je stvar prepričanja in hkrati – lahko si že mislite – pravilne tehnike. Upoštevati je potrebno deset zlatih pravil pravilne drže in še štiri spodaj zapisane napotke.

Liao ob tem odstavku opozori na temeljnost skladnosti gibanja, v ilustracijo povedanega pa telo primerja z vesoljem. Njegova primerjava ni naključna, v vesolju je gibanje materije v soodvisnosti, sprememba ravnotežja nekega vesoljskega telesa povzroči spremembe vsaj v njegovi neposredni okolici.
Da bi telo doseglo lahkotnost in gibčnost mora biti
koordinirano,
sproščeno,
udobno ter
mentalno čuječe oz. osrediščeno.

Mogoče se zdi, da Liao prenapne razumevanje taijija do kozmogonskega merila, a v misli kitajskih Starih je veliko in malo, makro in mikro prežeto z istim, z Daom.

2.Izvajanje taijija ne sme biti površno ali neuravnovešeno. Prekinitve niso dopustne.
(Zhang Sanfeng)

Izvajanje forme mora biti kakor nežno navijanje svilene niti. Forma ima konec in začetek, prekinitve med izvajanjem forme bi notranjo energijo prelomile, površno izvajanje ali miselna neosredotočenost pa bi svileno nit pretrgale.
Idealna krivulja izvajanja je tista iz taiji diagrama. Ne konveksno, ne konkavno.
Pri izvajanju ne poudarjamo fizične moči, temveč vitalnost in prefinjenost svilene niti.

3.Pri izvajanju taijija velja: preveč (delati) je enako kot premalo (delati). Ko je telo v gibanju, naj sledi loku (ki gibe razteza).
(Wang Zongyue)

Odlomek nas opozori na pomembnost teorije yinyang in na pravilno izvajanje forme kot način razvijanja harmonije telesa. Razumevanje prave mere ali umerjenost je pogoj za razumevanje taiji mehanike gibanja, kajti samo pravilna drža omogoča napredovanje. Pravilo zlate sredine in srednje poti.

4.Med izvajanjem taijija moraš sprostiti vrat, glavo pa držati tako, kot da je obešena na vrvici. Notranjo moč spusti v spodnji del trebuha. Telesna drža naj bo pokončna in usrediščena. Ne nagibaj ali naslanjaj se v nobeno smer. Gibi naj nenehno prehajajo med polnim in praznim. Če nasprotnik pritisne na tvojo levo stran, potem jo moraš izprazniti. Če se tvoja desna stran zdi težka, potem jo moraš pripraviti k izginotju.
(Wang Zhongyue)

Liao v komentarju zapiše, da tehnika obešanja temenske točke in sproščanja vratu omogoča hitrejše razvijanje spiritualne moči (shen). Lee ključni del odlomka prevede:

brez napora jin doseže teme

Yang Chengfu je bolj še določen, temensko točko imenuje z daostičnim izrazom ni wan (baihui). Poudarja, da mora temenska točka ostati prazna, glava pa držana pokonci. Duh in jin naj se dvigneta, ne pa tudi qi. Nagibanje telesa ali neusrediščena drža zaustavljata pretok qija, zato samo pravilna telesna drža omogoča neovirano razpošiljanje in vračanje qija iz dantiana po udih in trupu, ter iz udov nazaj v dantian.
Razbremenitev in izginotje leve ter desne strani se nanaša na borilne tehnike umikanja nasprotnikovi sili, ki pa jih Yang Chengfu v komentarju opremi z opazko, ki ni namenjena samo borilnim uporabi. Izginjanje in pojavljanje je zanj “teorija o nenadnem obstajanju in neobstajanju” ter načelo, ki “udejanja vzpenjanje in upadanje Taijija”.
Leva stran v taijiju predstavlja moč duha, desna pa fizično moč.
Pomen temenske točke in njene drže je poudarjen in opisan tudi v desetih pravilih drže pri izvajanju tajija.

5.Med mirovanjem bodi kakor gora. V gibanju bodi kakor velika reka.
(Wu Yuxiang)

Kakor gora pomeni biti nepremakljiv, noge so stabilne kot gora. Gibanje je globoko in tiho, kakor velika reka.
Oboje lahko vidimo tudi kot dva nasprotujoča si pola v nenehni izmenjavi. Yinyang.
Gore so sicer simbol božanskega, reke pa spremenljivosti.
Tudi udejanjanje daoističnega kozmološkega načela o razliki med bivanjem in nebivanjem.

6.Notranja moč je primerljiva s sukanjem kolesa, kjer se pas vrti kakor osišče kolesa.
(Wu Yuxiang)

Odlomek opozarja na povezavo med gibanjem in notranjimi energijami. Pri prenašanju in usmerjanju energij iz spodnega v gornji del telesa, ima pas in njegovo gibanje odločilni položaj. V predelu pasu si zamislimo vodoravno položeno kolo z osjo v sredini trupa in trup nasajen na golo, kar omogoča neovirano gibanje v vse smeri. Tako se, na primer, z nogami pomikamo naprej ali nazaj, medtem ko s trupom izvajamo gibe levo ali desno. Tako uspešno pokrivamo vseh osem smeri (pakua).
Telo lahko primerjamo tudi z lončarskim tnalom ali vijakom.
V predelu pasu skoraj horizontalno poteka tudi pomemben meridijan.

7.Notranja energija ali qi korenini v stopalih, se prenaša po nogah in usmerja iz pasu, da bi se končno iz hrbta pomaknila v roke in nato do prstnih konic.
(Zhang Sanfeng)

Samo pravilno izvajanje forme omogoča neoviran pretok notranjih energij. Seveda energija ne teče (samo) v smeri, kot je opisana v tem fragmentu.
Odlomek lahko beremo kot napotek za učenje novih slik. Opazovati pričnemo pri temeljih, torej nogah, nadaljujemo s trupom in končamo pri rokah. Roke so samo odraz pravilne postavitve temeljev oziroma nog. Najpomebnjši je položaj nog, ki nam omogoča vse ostale. Spomnimo se lončarskega tnala.

8.Prenos moči prihaja iz hrbtenice. Sprememba položaja sledi gibanju tvojega trupa.
(Wu Yuxiang)

Moč oziroma qi se iz hrbetnice preko lopatic prenaša v roke in prste, kar se imenuje odpiranje, obratno je zapiranje. Moč ni v rokah, temveč v hrbtenici in pasu.
Sprememba položaja sledi trupu pomeni, da noge sledijo trupu. V nasprotju s prejšnjim fragmentom, kjer se pot energije prične pri stopalih in konča pri prstih?
Yuxiang prav tako govori o prenosu enegije, ne o njenem ustvarjanju.
Središče telesa in njegov najvitalnejši del se pri taijiju nahaja v spodnjem delu trebuha, kjer se ustvarja in pretvarja qi oziroma energija. Od tu se energija razpošilja po vseh udih in organih.
Med gibanjem je potrebno biti osredotočen na spodnji del trebuha, ki se prične gibati prvi. Noge sledijo.

9.Ni dovolj, če jasno ločuješ med pozitivnim in negativnim, prav tako moraš jasno lokalizirati polno in prazno. Ko se telo sklene v enoto, kjer so vsi deli povezani, postane ogromno združenje pozitivnih in negativnih energetskih enot. Vsaka pozitivna in vsaka negativna energetska enota mora biti povezana z vsemi ostalimi enotami, v svoji verižnosti pa ne smejo dopuščati prekinitev.
(Zhang Sanfeng)

Različni avtorji komentarjev tukaj poudarjajo ločevanje med dvema poloma, ki ju v komentarjih označijo z yin in yang. Če je, na primer, obtežena noga yang, je neobtežena yin. Pri premikanju naprej je prednja stran trupa yang, hrbet pa yin. Nasprotno pa je pri premikanju nazaj hrbtna stran yang, prednja stran telesa pa yin. Pri premikanju roke z dlanjo obrnjeno proti telesu, je zunanja stran podlakti yang, notranjost dlani pa yin. V razmerju do roke pa je celotna dlan yang, preostanek roke pa yin. In tako skoraj v neskončnost. Tako je telo vsled gibanja povezano z neštetimi in spreminjajočimi se razmerji med paroma nasprotij.
Opozorimo na razlikovanje med paroma negativno – pozitivno ter polno – prazno. Čeprav oba avtorja fragment komentirata samo z delitvijo na yin in yang pola, pa dodajmo, da je prvi par primer kvantitativnega razlikovanja, drugi par pa primer kvalitativnega razlikovanja.

10.Če lahko um in notranjo energijo neovirano izmenjujemo, je veliko zadovoljstvo v tekočem in dinamičnem izvajanju. To se imenuje izmenjava negativnega in pozitivnega.
(Wu Yuxiang)

Tokratna aplikacija se nanaša na razmerje med umom, notranjo energijo in gibanjem. Če privzamemo um kot začetno točko z vrednostjo yang, potem je notranja energija, ki jo um vzpodbudi vrednosti yin. Če je potem notranja energija tista, ki vodi gibanje, potem iz vhodne vrednosti yin zlagoma privzame značaj yang, gibanje kot posledica njenega pretoka, pa pripade yin polu. In če je gibanje tisto, ki v naslednji fazi deluje na stanje uma, potem samo privzame značaj yang pola, umu pa pripadejo značilnosti yin pola. Opisane premenske antagonizme lahko nazorno prikažemo s sinusoidnim diagramom:

11.Tvoj um naj bo usrediščen kakor krotka muca, mirna, a pripravljena nemudoma skočiti za okoli smukajočo se miško.
(Wu Yuxiang)

Komentar verjetno ni potreben.

12.Notranja moč naj bo v stanju ravnotežja med sproščenostjo in še-ne-sproščenostjo, med razteznjenostjo in še-ne-razteznjenostjo. Četudi bi bila notranja moč prekinjena, naj um ostane v nadaljevanju dogajanja.
(Wu Yuxiang)

O snovi iz prvega stavka smo tukaj že govorili.

13.Uporabi um za urjenje notranje energije. Pusti notranjo energijo, naj se potopi in oprime tvojega telesa. Nazadnje se lahko notranja energija zgosti v kostni mozeg.
(Wu Yuxiang)

Nek komentato fragmenta prevaja z “xin mobilizira qi”, xin pa prevede kot um-in-srce. Povsem kitajski koncept.
Po določenem času, ko qi lahko brez ovir potuje po teleu, ga lahko pričnemo voditi z umom oziroma mislijo.

14.Um in duh morata nadzorovati tvoje celotno telo. Ne poskušaj telesa obvladovati izključno z dihanjem, kajti to bo gibanje upočasnilo in naredilo okorno. Obvladovanje telesa s pomočjo dihanja ne prinaša notranje moči. Samo če se izogneš takšni zmoti, lahko razviješ najčistejšo in najčvrstejšo notranjo moč.
(Wu Yuxiang)

Med izvajanjem forme se je potrebno osredotočati na um in duh, ne na dihanje. Razmišljanje o dihanju bo zagotovo pripeljalo do zadihanosti ali neusklajenosti med gibanjem in dihanjem. Ko bodo gibi udomačeni, bo dih sam našel pravilno pot. Takrat pričetek dela z sistemi dihanja – mali nebeški krog in tako naoprej. Daopisti dihanje brez dihanja, delovanje brez delovanja.

Tiho pomni in temeljito razglabljaj. Malo po malo in dosegel boš stopnjo, na kateri bo telo samo po sebi sledilo umu.
(Yang Chengfu)

Sicer na spada med klasike, a bo pravšenj za zaključek traktatka.

SLOVARČEK
He: zapiranje. Obratno kai.
Hou tian qi: Poporodni qi. Eden od dveh glavnih tipov qija, zelo pomemen pri qigongu in taijiju. Glej tudi xian tian qi.
Jin: notranja moč
Jing: esenca, glej qi in shen.
Kai: odpiranje. Obratno he.
Li: moč, načelo.
Pakua: osem smeri.
Qi: notranja energija, angl. ch’i, jap. ki, sanskrt prana.
Ren qi, človeški qi, glej tudi san cai.
San bao: trije zakladi ali jing, qi in shen.
San cai: Tri sile ali nebeški qi (tian qi), zemeljski qi (di qi) in človeški qi (ren).
Shen: duh (vitalnosti).
Shi: polno. Obratno glej xu.
Sung: sproščenost.
Tian qi: nebeški qi, glej tudi San cai.
Wei qi: Fini qi. V kitajski medicini ena od dveh kategorij qija. Glej tudi ying qi.
Xian tian qi: Predporodni qi. Eden od dveh glavnih tipov qija, zelo pomemben pri qigongu in taijiju. Glej hou tian qi.
Xin: srce, um.
Xu: prazno. Obratno glej shi.

Stanley Henning: IGNORANCE, LEGEND AND TAIJIQUAN

As one who has floated on the periphery of the martial arts community since I studied Yang-style Taijiquan in Taiwan back in 1970, I relish this opportunity to come forward and “toss some bricks to entice some jade,” and I am particularly pleased that my “reappearance” can at last take place on the pages of a serious journal dedicated to high standards in Chinese martial arts research. This could not have happened even in the most recent past, and it is still an exception to the norm as we approach the 21st century!

It was precisely because of the appalling state of ignorance I observed surrounding the history of Chinese martial arts that I first published an article titled, “The Chinese Martial Arts in Historical Perspective,” in the December 1981 issue of Military Affairs (now Journal of Military History). I selected a scholarly journal to”. . . . hopefully extract them [the Chinese martial arts] from the realm of myth and pave the way for placing them in the realm of reputable historical research.”[1] I selected a journal on military history to emphasize the fact (not opinion) that the origins of the Chinese martial arts, including boxing, are rooted in military (not religious) practice.

Now, 13 years later, I notice that ignorance still appears to be the rule rather than the exception. Why is this?! After reading Paul Crompton’s The Art of T’ai Chi (Rockport, MA: Element, Inc. 1993), I realized that at least part of the reason for this state of affairs is because the phrase “ignorance is bliss” is not merely a saying but a fact for some people. After admitting that the Zhang Sanfeng story is probably myth, Crompton says that, “True or not, the very existence of the legends tends to elevate T’ai Chi and make it something to be striven for.”[2] Now, isn’t that a meaningful endorsement! In other words, the prestige of Taijiquan rises with hot air!

I feel reasonably confident that subscribers to this journal are not striving for Taiji based merely on the existence of legends, as Crompton describes, but that they might be interested in learning the facts and possible motives behind the legends associated with Taijiquan. To do so, however, requires one to view the subject from two levels of thought, one from a martial arts perspective and one from the broader social milieu in which the martial arts are but one element.

Actually, the Zhang Sanfeng legend can be viewed as having three phases: phase I (prior to 1669) merely claims that Zhang was a Taoist immortal; phase II (after 1669) claims that Zhang originated the “internal” school of boxing; and phase III (post 1900) claims that Zhang originated Taijiquan.

The Zhang Sanfeng legend evolved during the Ming period (1368-1644), based on the close association of early Ming rulers with Taoism and Taoist priests, whose prophesies had supported the founder of the dynasty. Little is known about Zhang except that he is described as an eccentric, itinerant hermit with magic powers, who died once but came back to life, and whose life, based on varying accounts, spanned a period of over 300 years. Emperor Chengzu (1423-1404) spent considerable funds to reconstruct war-torn monasteries on Mount Wudang, Zhang’s favorite haunt, and it is said that a 13 year search he initiated to find Zhang was actually part of an elaborate cover story for a more urgent effort to located Emperor Jianwen, the victim of a coup staged by Chengzu. Neither Emperor Jianwen or Zhang were ever found, but finally, in a move which Paul Crompton would no doubt applaud, Emperor Yingzong canonized the elusive Zhang in 1459. Throughout this formative phase of the Zhang Sanfeng legend there is no mention of Zhang’s involvement with martial arts.[3] This lack of comment is significant as it was common practice to include this type of information in dynastic history biographies.

The earliest reference to Zhang Sanfeng as a boxing master is found in the Epitaph for Wang Zhengnan (1669), composed by Huang Zongxi (1610-1695 A.D.) but, as I pointed out in my 1981 article, the real significance of this piece at the time lay not so much in its reference to boxing but in its anti-Manchu symbolism. The Epitaphis the first reference in the history of Chinese martial arts to describe boxing in terms of a Shaolin or “external” school versus an “internal” school of boxing, originated by the Taoist immortal from Mount Wudang, Zhang Sanfeng.[4] While the Epitaph accomplishes its intended purpose of eulogizing Wang Zhengnan, it conveys two additional messages as well, one reflecting trends in thought on boxing and the other political defiance.

The major trend in thought on boxing reflected in the Epitaph is emphasis on the concept of “stillness” overcoming “movement” or the mental in relation to physical aspects of boxing. This was not necessarily a new concept. Yu Dayou advocated it in his manual on staff fighting (1565),[5] and its basis can be traced to Sun Zi’s Art of War (c. 476 B.C.)[6] This concept involves taking advantage of an opponent’s movement and thus might be perceived as a defensive approach to countering offensive action. This more disciplined “military” approach was at variance with some of the more “individualistic” and “flowery” movements which characterized many popular styles, which were conveniently described as “Shaolin boxing” in the Epitaph.

While Shaolin was the ideal symbol to represent the more numerous, popular styles of boxing, this gave rise to serious misunderstandings and, as a result, later works, beginning with Zhang Kongzhao’s boxing manual (1784),[7] attributed the origins of Chinese boxing to Shaolin Monastery, (there is no mention of Bodhidharma until much later – c. 1900). At the same time, the mythical Zhang Sanfeng, blessed with sainthood by a Ming emperor, provided the ideal counterpoint to Shaolin boxing. After all, since Zhang himself could not be proven to have ever existed let alone anything he was claimed to have done, it could not hurt to claim he also invented a style of boxing.

One could say that Huang Zongxi’s composition of an epitaph for a boxing master was, in itself, an act of thumbing his nose at Qing authority, which he refused to serve, but the symbolism of the “internal” school of boxing represented by Zhang Sanfeng versus the “external” Shaolin school was the ultimate act of political defiance through literature. The “external” school and Shaolin Monastery represented foreign Buddhism, which symbolized the Manchu aggressors, while the “internal” school and Zhang Sanfeng represented indigenous Taoism, which symbolized the Chinese, who would overcome their oppressors. The full extent of Huang’s anti-Manchu sentiment is revealed toward the end of the Epitaph, where Wang Zhengnan’s birth and death dates are recorded with the character combinations of the traditional 60-year cyclical calender rather than the customary imperial reign title which , if used, would have indicated recognition of Qing rule.[8] A noted historian, Huang even included a disclaimer as to the accuracy of the content of the Epitaph by explaining that he wrote it based on a request from, and input provided by a Mr. Gao Zhensi.[9] Base primarily on this piece, more symbolic than factual, an entry was made in the 1733 edition of the Ningbo Gazetteer on Zhang Songqi, a Ming Jiajing period (1522-1566 A.D.) master of the “internal” school of boxing[10] and an entry was made in the Qing Historical Manuscripts on Wang Zhengnan.[11] Both these entries include the Zhang Sanfeng story of the origins of the “internal” school of boxing.

In 1727, Emperor Yongzheng promulgated an edict which directed local officials to strictly prohibit individual teaching of “boxing and staff”, as the martial arts were called.[12] Emperor Qianlong (1736-1795 A.D.) directed a severe literary inquisition which destroyed many writings from the period 1550-1750. An anthology of Huang Zongxi’s writings containing the Epitaph was proscribed and designated for destruction, but it survived to become a major source of controversy in the history of Chinese martial arts.[13] Ever since, boxing styles have been arbitrarily labeled as being either of the Shaolin or “external” school, or the Wudang or “internal” school and, ultimately, Taijiquan was labeled as an “internal” style and identified with the Zhang Sanfeng legend.

Some sources claim Li Yiyu (1832-1892 A.D.) had referred to Zhang as the originator of Taijiquan in a hand copied manuscript dated 1867, but that he dropped the reference in a later manuscript dated 1881.[14] This later manuscript, which Xu Zhedong first published in 1935, merely states that the originator is unknown.[15] The temptation to identify Taijiquan with the “internal” school of boxing and the Zhang Sanfeng legend is understandable; however, at the time, it could have been too risky to identity too closely with a well known legendary figure favored by Ming rulers and associated with the writings of the Ming patriot, Huang Zongxi. The ferocity of Emperor Qianlong’s literary inquisition kept writers more or less in check for nearly a century beyond his reign. Even the name “Taijiquan” was suspect and may not have been mentioned outside a small circle of practitioners until after the revolution of 1911. Qing Emperor Taizong (1627-1643 A.D.) styled himself “Emperor Taiji”, and there were strict taboos on using the names of emperors.[16] Evidence that this may have been the case can be seen in the lack of any mention of Taijiquan in the Qing Unofficial Categorized Extracts (1917), which devotes an entire volume (196 pages) to stories about martial arts masters and styles.[17] The first ever History of Chinese Physical Culture (1919) also fails to mention Taijiquan among 69 of the better known contemporary styles.[18.] Most of our knowledge of Taijiquan dates to the efforts of Tang Hao (1897-1959 A.D.) and Xu Zhedong during the 1930’s.

Many boxing masters were illiterate but most information was reduced to rhyme, memorized, and passed on by word of mouth in spite of Qing restrictions. Some who were literate, such as Wu Yuxiang (1812-1880 A.D.) and Li Yiyu, produced closely held hand written manuals, some of which came to light by the 1930’s and were published for appreciation by a larger audience.

The first openly published work associating Zhang Sanfeng with Taijiquan was Taijiquan Classics (1912), edited by Guan Baiyi. According to Tang Hao, Guan edited this for Xu Longhou, who had established the Capital Physical Culture Research Association following the revolution of 1911.[19] Xu included this material in his Illustrated Explanation of Taijiquan Forms (1921). The flagrant alteration of details in this book taken from existing sources reveals a conscious effort to arbitrarily force the Zhang Sanfeng legend into Taijiquan history. The most transparent part of this effort is reflected in the substitution of Wang Zongyue (Qianlong period), who is customarily credited with writing the most important Taijiquan treatise, Taijiquan Theory, for Wang Zong (only lacking the third character), who is listed as a mid-Yuan period disciple of the “internal” school of boxing in Huang Zongxi’s Epitaph.[20]

[1]

Xu Longhou studied under Yang Jianhou (1839-1917 A.D.), whose father, Yang Lucan (1799-1872 A.D.), had first taken the secrets of Taijiquan outside Chenjiagou village in Henan to Beijing (c. 1860), thus Xu’s book, as the earliest widely available source on Taijiquan, placed the Yang Style to the forefront at a time when national leaders were strongly endorsing physical culture programs as part of the overall effort to strengthen national resolve against imperialistic incursions into China. His book set a precedent of sorts and those which followed, particularly Yang Style books, tended to copy the Zhang Sanfeng story of the origins of Taijiquan. In fact, they even went beyond the call of duty by attributing portions of Wu Yuxiang’s writings to Zhang Sanfeng.[21] After all, what self respecting founder would fail to pass on a few pearls of wisdom? Wu was merely the founder’s ghost writer. Anyway, who would know? Actually, the most important Yang Style “classics” are from Wu’s writings, except for Wang Zongyue’s Taijiquan Theory, and there are some who believe Wu even penned it as well as coined the term “Taijiquan” around 1854, but that is another story![22]

Why does there appear to be such concern to associate Taijiquan with the Zhang Sanfeng legend between 1912 and 1921, over 60 years after the style of boxing practiced in Chenjiagou village had been given the name “Taijiquan” and exposed to the big city? The answer may lie in a combination of events which began with the earliest reference to “The Dharma” or Bodhidharma as the originator of Shaolin boxing in a widely popular novel, The Travels of Lao Ts’an first published in Illustrated Fiction Magazine between 1904-1907.[23] This was soon followed by a book titled Shaolin School Methods, which appeared as a series in a Shanghai newspaper in 1910.[24] This book, of unknown origin but written in an anti-Manchu secret society tone, expanded on the Bodhidharma story and, in 1915, was altered further and published as Secrets of Shaolin Boxing under the pseudonym, Master of the Study of Self Respect (probably an allusion to anti-Manchu and anti-imperialist feelings).[25] According to Tang Hao, this book was so popular that nearly 30 printings had flooded the market by 1919, and it has influenced other authors ever since, beginning with Guo Shaoyu’s History of Chinese Physical Culture (1919), which was the first popular Chinese book on this subject.[26] It is not difficult to see how Taijiquan masters may have felt hard pressed to compete for popularity against such a publicity blitz in an increasingly commercialized environment. Under these conditions, Zhang Sanfeng was a made-to-order counterpoint to Bodhidharma.

The Zhang Sanfeng legend clearly has popular appeal and, at first glance, even some plausibility for the man on the street. This public relations aspect combines with the fact that Taijiquan, unlike many other styles, appears to have responded more effectively to the changing demands in society over the past century, and thus has evolved from a little known fighting art practiced in a country village to a worldwide phenomenon.

A lot of the information necessary to make intelligent statements about the origins of Taijiquan and other aspects of the Chinese martial arts is out there but, even more importantly, it needs to be interpreted with a discerning eye and more knowledge of the social environment in which the martial arts have flourished.

REFERENCES

[1.] Henning, Stanley E., “The Chinese Martial Arts in Historical Perspective,” Military Affairs, December 1981.

[2.] Crompton, Paul, The Art of T’ai Chi (Rockport, MA: Element, Inc., 1993), p. x.

[3.] Seidel, Anna, “A Taoist Immortal of the Ming Dynasty: Chang San-feng”, in W.T. de Bary & The Conference on Ming Thought, eds., Self and Society in Ming Thought (N.Y.: Columbia University Press, 1970, pp. 483-531. Most comprehensive, although not always accurate, paper on this subject in English. Provides good coverage of phase I of the legend, concluding that, “His biographies and legends lack even the faintest allusion to his being a boxing master . . .” (p. 484)

[4.] Ibid., pp. 504-505, claims earliest reference is in Ningbo Gazetteer [Ch.], 1560 edition has no such entry. 1733 revised edition entry is based on Huang Zongxi’s Epitaph [Ch.] c. 1669) and Huang Baijia’s Internal Boxing Methods [Ch.]. p. 505, claims Zhang Sanfeng chosen as patron saint of “esoteric” school as counterpoint to Bodhidharma’s role in Shaolin school. This did not happen until 20th century.

[5.] Yu Dayou, “Sword Classic”, in Literary Anthology From the Hall of Uprighteousness [Ch.], 1565.

[6.] Giles, Lionel, trans., Sun Tzu on the Art of War (London: Luzac & Co., 1910), p. 67, line 30.

[7.] Zhang Kongzhao, ed., Boxing Classic: Essentials of Boxing [Ch.], 1784.

[8.] Henning, p. 176.

[9.] Tang Hao, Shaolin-Wudang Research [Ch.] (1930), (Hong Kong: Unicorn Press, 1968), pp. 76-77.

[10.] Cao Bingren, ed., Ningbo Gazetteer [Ch.], 1733.

[11.] Qing Historical Manuscripts [Ch.], 1927.

[12.] Donghua Records [Ch.], Yongzheng Year 5, 1727.

[13.] Goodrich, L.C., The Literary Inquisition of Ch’ien Lung (New York: Paragon Books Reprint Corp., 1966), pp. 65, 247.

[14.] Huang, Alfred, Complete T’ai Chi (Tokyo: Charles E. Tuttle Co., 1993), pp. 47-48, Meng Naichang, “Zhang Sanfeng Research” in Wudang Magazine [Ch.], 10th Anniversary Special Edition 1, 1991, pp. 24-36.

[15.] Xu Zhedong, Correct Approach Toward and Recognition of False Aspects of Taijiquan Manuals: Combined Edition [Ch.] (1935) (Taipei: Zhenshanmei Press, 1965).

[16.] Zhao Ximin, “Taijiquan 13 Postures Research,” in Republish of China Martial Arts Association, eds., Chinese Martial Arts Historical Materials Collection [Ch.], Vol. 5, 1980, pp. 85-109.

[17.] Xu Ke, ed., Qing Unofficial Categorized Extracts [Ch.] (Shanghai: Commercial Press, 1917), Vol. 22.

[18.] Guo Shaoyu, History of Chinese Physical Culture [Ch.] (Shanghai: Commercial Press, 1919).

[19.] Tang Hao, Taijiquan Grandmaster Wang Zongyue Research [Ch.] (1935) (Hong Kong: Unicorn Press, 1969), p. 2.

[20.] Xu Longhou, Illustrated Explanation of Taijiquan Forms [Ch.], (1921) (Taipei: Zhonghuawushu Press, 1970), pp. 8-10.

[21.] Chen Weiming, The Art of Taijiquan (1925) (Taipei: Zhonghuawushu Press, 1970), pp. 53-70; Zheng Manqing, Zheng’s Thirteen Chapters on Taijiquan (Hong Kong: Dongya Press, 1957), pp. 108-114; Sun Fuquan, The Study of Taijiquan (1924) (Taipei: Zhonghuawushu Press, 1973), pp. 1-4. NOTE: All of these books are [Ch.]

[22.] Zhao Ximin, Op. Cit.

[23.] Liu T’ieh-yun (Liu E), The Travels of Lao Ts’an, translated and annotated by Harold Shadick (Westport, CT: Greenwood Press, Publishers, 1986), p. 73.

[24.] Li Yingang, ed., Illustrated Explanation of Shaolin School Methods (Old Text) [Ch.] (1922), (Hong Kong: Unicorn Press, 1968), critiques by Tang Hao and Xu Zhedong appended.

[25.] Master of the Studio of Self Respect, Secrets of Shaolin Boxing [Ch.] (1915) (Taipei: Zhonghuawushu Press, 1971), critiques by Tang Hao and Xu Zhedong appended.

[26.] Guo Shaoyu, Op. Cit., pp. 47-49.

* * * * *
This article was originally published in the Journal of the Chen Style Taijiquan Research Association of Hawaii, Vol. 2, No. 3, pp. 1-7.

Jan Silberstorff: EINE FRAU ALS MITBEGRüNDERIN DES TAIJIQUAN

Chen Wangting (1597-1664) ist, wie allgemein bekannt und von allen offiziellen Stellen anerkannt, der Ahnherr und Urbegründer des Chen-Taijiquan. Aus dem Chenstil haben sich später alle weiteren bekannten Familienstile des Taijiquan entwickelt.
Chen Wangting, als General sehr Schlachtfeld erfahren, studierte nach dem Dynastiewechsel der Ming- zur Qingdynastie, in Zurückgezogenheit in seinem Heimatdorf Chenjiagou daoistische Lehren und ihre innere Alchemie. Aus beidem, der Kampfkunst und der inneren Alchemie erschuf er ein neues System gesundheitsorientierter Kampfkunst. Dieses wurde später unter dem Begriff Taijiquan weltberühmt.
Chen Wangting beruft sich bei seiner Erforschung und Zusammensetzung des neuen Faustkampfes grundlegend auf zwei klassische Werke. Zum einen auf das
„Ji Xiao Xin Shu – neu verfasste Annalen des Dienstes“ (1575), das ebenfalls von einem General der Mingdynastie, Qi Jiguang (1528-1587), verfasst wurde und zum anderen auf das „Huang Ting Jing (Huang ting nei wai yu jing jing – „der Klassiker des gelben Innenhofes über die innere und äußere Jadelandschaft“)“.
Durch seine große Erfahrung und gestützt durch diese beiden Werke verband er äußere Kampftechnik mit innerer Energieführung.
Das Werk von Qi Jiguang beschreibt die Hauptmerkmale der chinesischen Kampfkünste seiner Zeit und hebt die wichtigsten Techniken hervor. Chen Wangting begründete seine Techniken hauptsächlich aus dem 14. Kapitel „Quan jing – Hauptmerkmale des Trainings des Boxklassikers“ des oben genannten Werkes. Das Huang Ting Jing besteht im Wesentlichen aus 36+3 in Versform gehaltener Kapitel über rechte Lebensführung, Ernährung, Sexualität und vornehmlich innerer Energiearbeit zur Erlangung der Unsterblichkeit.
Während es eine Menge gesicherter Informationen über den Autor des „Ji Xiao Xin Shu“ gibt, so ist bisher fast nichts verbreitet worden über die Autorenschaft des „Huang Ting Jing“.
Der vollständige Titel „Huang ting nei wai yu jing jing“ setzt sich zusammen aus der Farbe gelb („huang“), welche in China schon von jeher eine besondere Bedeutung hatte. Sie war die Farbe der Kaiser und wurde innerhalb der fünf Elemente der Erde zugeordnet, welche wiederum das Zentrum symbolisiert. „Ting“ steht für Hof, bzw. Innenhof. Ursprünglich war nach chinesischer Bauart in der Mitte eines Gebäudes ein leerer Innenhof. Dieser symbolisierte das Zentrum und den höchsten Zustand, die Leere. „Nei“ (innen), „wai“ (außen), „yu“ (Jade) und „jing“ (Landschaft) bezeichnen die „innere und äußere Jadelandschaft“. Hiermit ist der eigene, innere Körper gemeint. Der letzte Begriff „jing“ bezeichnet ein Buch im Sinne von „Klassiker“. „Huang ting“ (gelber Innenhof) steht in der daoistischen Tradition für das Körperzentrum (hier: dantian) und die Leere als das höchste spirituelle Ziel, welches durch die energetische Transformation innerhalb der drei Dantian erreicht werden soll („huang ting san gong“). „Der Klassiker des gelben Innenhofes über die innere und äußere Jadelandschaft“ bezeichnet somit ein Schriftstück über die innere Energiearbeit innerhalb des gesamten eigenen Körpers in Bezug auf dessen Zentrum (Zentren).
Nach eigenen Nachforschungen mit Hilfe von Wang Ning, Ken Rose, Jarek Szymanski und Großmeister Chen Xiaowang kam ich zu der Erkenntnis, dass als Autor des Huang Ting Jing nur Frau Wei Huacun 魏 華 存 (251/252-334 n. Chr.), alias Xian An, in Frage kommt.
Das Huang Ting Jing entstand ursprünglich zuerst aus dem so genannten „Huang ting nei jing jing“ (Der Klassiker des gelben Hofes über die innere Landschaft) mit 36 Kapiteln, vermutlich zu Beginn der Jin Dynastie (265-420 n. Chr.). Nach Quellen des Chengdou Zhongjiao Xueyuan, eine daoistisch orientierte Forschungsgesellschaft in Chengdou (VR China), veranlasste Kaiser Jing Wudi im Jahre 288 das Huang Ting Jing um einen zweiten Teil, das „Huang ting wai jing jing – der Klassiker des gelben Hofes über die äußere Landschaft“ mit drei Kapiteln, zu erweitern. Sehr viel später, in der Sui, Tang oder gar Song Dynastie soll noch ein dritter Teil, das „Huang ting zhong jing jing – der Klassiker des gelben Hofes über die mittlere Landschaft“ hinzugekommen sein. Dieser dritte Teil wird in der Regel jedoch nicht so hoch geschätzt, da er im Wesentlichen eine vereinfachte Zusammenfassung der ersten beiden Teile darstellt. Er wird daher in der Regel nicht mit in das Huang Ting Jing aufgenommen.

Zu der Autorenschaft des Hauptwerkes des Huang Ting Jing, wird ausschließlich die Person Wei Huacun genannt, welche das Huang Ting Jing im dritten Jahrhundert nach Christus geschrieben und/oder kompiliert, sowie herausgebracht haben soll. Bei Wei Huacun endet die Möglichkeit der Rückverfolgung. Man kann sich nicht sicher sein, zu einem wie großen Teil der Text von ihr selbst kommt oder zu einem wie großen Teil sie vorher bestehende Texte zusammengetragen hat. Vor ihr jedoch ist keine weitere Zuordnung () möglich. So kann im Gesamtzusammenhang nur Wei Huacun als Autorin für das Huang Ting Jing genannt werden. In gleicher Weise gilt auch Zhuangzi als Verfasser des Zhuangzi und Laozi als Verfasser des Daodejing.
Historisch ist nicht viel über ihr Leben bekannt. Sie ist 251 oder 252 n. Chr. in Rencheng der Provinz Shandong geboren und war vermutlich die Tochter eines Ministers für Schulwesen namens Wei Shu am Hofe des Kaisers Wu der westlichen Jin (265-316 n. Chr.). Wei Shu selbst war wohl ein Schüler des „Weges der Himmelsmeister (tianshi)“. Mit 24 Jahren wurde Wei Huacun von ihrem Vater vermutlich gegen ihren Willen mit einer führenden Persönlichkeit der „Himmelsmeister“, Liu Wen aus Nanyang, verheiratet. Er soll Historiker mit guten höfischen Kontakten gewesen sein. Sie hatten zusammen zwei Söhne.
Wei Huacun genoss hierdurch eine daoistische Ausbildung und wurde u.a. zu einer Ritualmeisterin (jijiu) ausgebildet. Auch in den sexuellen Praktiken des Daoismus war sie eingeweiht. Als die östlichen Jin (317-420 n. Chr.) an die Macht kamen und ihre Familie in das heutige Nanjing (damals Jianye) auswanderte, verbrachte Wei Huacun den größten Teil ihres Lebens in Zurückgezogenheit. Sie soll das Huang Ting Jing an einen ihrer Söhne weitergegeben haben, der es wiederum ihrem Schüler Yang Xi weitergeben haben soll über den es dann weitere Verbreitung fand.
Ihre Wirkzeit wird in den Beginn der daoistischen Schule der „höchsten Klarheit („shangqing“)“ gesetzt, als dessen erster Patriarch (und somit Begründer) sie gilt. Ihr Sterbejahr wird ins Jahr 334 n. Chr. datiert.
Die Legende über Frau Wei Huacun erzählt man sich folgendermaßen:
Wei Huacun widmete sich schon seit jungen Jahren sehr ernsthaft der daoistischen Meditation, dem Studium des Laozi, des Zhuangzi und der inneren Alchemie. Im Alter von 24 Jahren arrangierten ihre Eltern für sie die Ehe, so dass sie ihre Praxis aufgeben musste. Doch sie betete zu den Heiligen, dass sie trotz ihrer familiär auferlegten Pflichten einen Weg finden würde, dass Dao weiterhin zu kultivieren. Nachdem sie ihre beiden Kinder groß gezogen hatte, verkündete sie, sich fortan wieder auf den Weg ihrer eigenen und eigentlichen Bestimmung zu begeben. Danach zog sie sich in die Einsamkeit zurück und praktizierte ausschließlich das Dao. Es heißt, sie habe das Dao auf dem Gipfel des Südens („Nanyue“, vermutlich Hengshan in der Hunan Provinz) verwirklicht. In dieser Region soll zu dieser Zeit eine rege Aktivität und Austausch zwischen Daoisten und Buddhisten stattgefunden haben.
Eines Tages während ihrer Meditation wurde sie plötzlich von Musik und dem Geräusch herannahender Streitwagen umhüllt. In einem hellen Licht erschienen vier Heilige aus dem Himmel, welche, hervorgerufen durch tiefen Respekt ihrer Disziplin und unermüdlichen Praxis gegenüber, ihr heilige Bücher überreichten und sie mit dem Namen „die Dame des Südberges (nanyue furen)“ ehrten. Einer von ihnen war der „Vollendete“ Jing Lin. Er soll ihr das Huang Ting Jing (Huang ting nei jing jing) überreicht haben.
Folgender Ausspruch wird ihr zugrunde gelegt:
„Innerlich das Vollkommen Aufrechte (zhengzhen) zu erleuchten, und äußerlich in den weltlichen Pflichten (shiye) aufgehen, zeigt ausgezeichnetes Talent. Dies pflegt den Weg von der Höchsten Vollkommenheit.“
Im Alter von 83 Jahren soll sie spezielle Mixturen, die ihr u.a. von Wang Bao („der Vollendete der ursprünglichen Leere“), welcher einigen Quellen zu Folge als ihr Lehrer aufgeführt wird, eingenommen und von der Erde verschwunden sein. Den Instruktionen von Wang Bao folgend, schloss sie sich im Yangluo Berg ein und fastete dort 500 Tage. Wieder sollen ihr Unsterbliche erschienen sein und ihr weitere Schriften übergeben haben, nach dessen Studium und Praktiken sie in die Himmel und den „Palast der höchsten Klarheit“ aufgefahren sein soll (1).
Auch wird erzählt, sie sei von den Himmeln herabgestiegen, um Yang Xi die Schriften zu übergeben (2).
In einigen Quellen erscheint sie nach der „Königinnenmutter des Westens“, Xiwang Mu, bereits an zweiter Stelle weiblicher himmlischer Rangordnung.
Ob von den Heiligen des Himmels überreicht, aus alten Vorgaben zusammengestellt oder selbst verfasst, Wei Huacun ist die Person, die für die Herausgabe des Huangtingjing und der in diesem Werk beschriebenen Techniken verantwortlich ist.
So ist es klar, dass der General Qi Jiguang als Mann die wichtigsten Kampfkunsttechniken seiner Zeit zusammengetragen und veröffentlicht hat, und Wei Huacun als Frau in gleicher Weise die Schwerpunkte daoistischer Energiearbeit und Lebensführung zusammenfasste.
Daher kann man sagen, dass das spätere Taijiquan sich in seiner ursprünglichen Quelle auf die Arbeit eines Mannes über die Kampfkunst und auf die Arbeit einer Frau über die innere Energiearbeit stützt. Diese Arbeiten wurden von Chen Wangting zu einem System zusammengefügt. Taijiquan war geboren. Schöpferisch zu gleichen Teilen von Mann und Frau.

http://www.wctag.de/artikel.html#frau

Jan Silberstorff

Napotki za telesno držo

1. vzravnana glava

Drža telesa med izvajanjem forme naj bo vzravnana, v enakem položaju naj bo tudi glava. Misli je potrebno osredotočiti na vrh glave. V pomoč naj bo napotek, da je glava v pravilnem položaju, če si zamišljamo, da je z vrha temena z vrvico narahlo pripeta pod strop. Tako bo glava naravno sedla na hrbtenico ter vrat in ne bo nagnjena nazaj, čeljust pa izbočena.

Naravno držo je potrebno doseči in ohranjati brez naprezanja in sproščeno, saj v nasprotnem primeru či in vitalna energija ne moreta gladko teči.

2. pravilna drža prsnega koša in hrbta

Prsni koš naj bo narahno vbočen. Tako bo dih lažje zdrsel do spodnjega dela trebuha ali Tan Tiena. Izbočenje gornjega trupa ali prsenje otežuje dihanje in povzroča občutek oteženosti na vrhu telesa.

Velika sila se lahko sprosti samo, če je vitalna energija ohranjana v spodnjem delu trebuha.

3. sproščen spodnji del trupa

Področje pasu in spodnjega dela trupa je dominanten del telesa. Samo če je to področje sproščeno, lahko noge stojijo dovolj stabilno. Vse gibanje je odvisno od gibanja pasu ali, kot pravi nek rek, vitalna energija prihaja iz pasu. Nenatančni in napačni gibi izvirajo iz napačnega gibanja pasu.

4. čvrsto stojišče in prazno stojišče

V taijiju je temeljnega pomena razlikovati med xu (praznim) in shi (čvrstim). Če je teža telesa na desni nogi, potem je ta čvrsto postavljena ob tla, medtem ko leva noga zavzame prazno stojišče. Če je teža na levi nogi, je ta čvrsto postavljena ob tla, medtem ko desna noga zavzame prazno stojišče. Samo tako se lahko telo obrača in premika spretno ter brez napora. V nasprotnem primeru je počasno in okorno, ter nesposobno stabilne in čvrste drže nog.

5. spuščena ramena in komolci

Ramena naj bodo v naravni in sproščeni drži. Komolci naj bodo ob telesu, saj je tako laže obdržati spuščena ramena. Dvignjena ramena povlečejo či za seboj, kar pomeni, da ostalo telo ostane brez čvrstine.

6. uporaba zavedanja, ne moči

Pogosto je mogoče slišati, da je neko vajo v taijiju treba narediti izključno z uporabo mišljenja in ne z uporabo sile. Seveda se ljudje potem vprašujejo, kako lahko večajo čvrstost, ne da bi delali z močjo. Kitajska tradicionalna medicina pravi, da v telesu obstaja sistem poti imenovanih jingluo (meridiani), ki povezujejo notranje organe z različnimi deli telesa oziroma telo v enovito celoto. Če na teh poteh ni ovir, potem bo vitalna energija neovirano tekla po vsem telesu. Ker vitalna energija na poti po telesu sledi zavedanju, je treba med izvajanjem uporabljati mišljenje in ne moč. Z uporno vajo je tako mogoče pridobiti naravno in pristno notranjo moč. V taiji jeziku se temu reče gibčen izgled, a silovita esenca ali povedano z metaforo, so to roke, močne kakor jeklene palice, ovite v bombažne kosmiče. Boksarji “zunanje šole” (veja wushuja s poudarkom na napadu, za razliko od “notranje šole”, ki večjo pozornost posveča obrambi), izgledajo med svojo vajo zelo močni, a ko nehajo, njihova moč izpari. Lahko bi rekli, da obvladujejo površinsko silo.

7. usklajenost gornjih in spodnjih delov telesa

Teorija taijija pravi, da so v stopalih korenine, v nogah sila, v pasu nadzor in v prstih izraz. Stopala, noge in pas tvorijo harmonično celoto. Ko se roke, pas in noge pričnejo premikati, naj jim pogled sledi. Temu se reče usklajevanje gornjega in spodnjega dela telesa. Če katerikoli del zamuja, bo gibanje nepovezano in zmedeno.

8. harmonija med notranjim in zunanjim

Poudarek pri izvajanju taija je na zavedanju in mišljenju. Od tod reklo, da zavest ukazuje, telo pa uboga. S spokojnosto mišljenja bodo gibi uglajeni in elegantni. Kar se izvajanja forme tiče, obstajajo samo xu (prazno), shi (čvrsto), kai (odprto) in he (zaprto). Kai ne pomeni samo odpiranja štirih udov, temveč tudi zavedanja in he pomeni zapiranje mišljenja skupaj s štirimi udi. Popolnost je dosežena ob zedinjenju obeh in harmonizaciji notranjih ter zunanjih delov v celoto.

9. pomembnost neprekinjenosti

“Zunanja šola” borilnih veščin uporablja silo, ki je nepremična in gibe, ki niso zvezni, temveč prekinjani. Tako pušča nasprotniku odprt prostor. V taiji quanu pa se pozornost usmerja v mišljenje, ne pa v moč in gibi so od začetka do konca neprekinjeni, v večnem kroženju. Kakor “reka brez konca” ali kakor “vlečenje svile iz sviloprejkinega zapredka”.

10. spokojnost gibanja

V primeru “zunanje šole” je poudarek na poskakovanju, udarjanju in uporabi sile, kar pogosto privede do lovljenja sape. V taijiju pa je gibanje spojeno s spokojnosto zavesti. Počasnejše je gibanje, večji je učinek. Razlog je v globokem dihanju, ki ga je med počasnim izvajanjem mogoče povleči in potopiti v spodnji del trebuha. Učinek je blažilen za telo in zavest.

(Vir: Yang Cheng Fu, živel na prelomu 19. in 20. stoletja. Prevedeno iz angleščine.)

. . . . . . . . . .

Taiji je proces, katerega namen je evolucija vadbenika, ne osvojitev veščine.

Pot k taijiu se prične kot učenje mentorja, mojstrstvo pa pride iz vztrajne vadbe.




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