陈瑜先生(1962年5月23日生),祖籍河南温县陈家沟,现居北京,是陈氏太极拳第十七代宗师陈发科之嫡孙,是陈氏太极拳第十八代宗师陈照奎之独子。七岁随父亲开始正式习拳。1989年5月应邀到河南驻马店授拳,自此为弘扬太极拳而不惜辞去了工作,职业授拳至今。现任中国北京市陈氏太极拳湖南省常德市照奎拳术研究会名誉理事长、陈氏太极拳汕头研究中心客席教授、中国陈氏太极拳(香港)顾问公司中国首席技术顾问、首届太极网拳友联谊会副主任、北京陈照奎拳术研究社社长。

陈瑜自7岁起随父习武,在父亲的严格要求下潜心习艺,日练拳10遍以上。他刻苦练功,将拳法与技击相互贯通。尤其是父亲去世后,他逐渐意识到自己肩上担子的沉重,于是闭门苦练达三年之久,功夫已臻上乘。如今他的功夫更加炉火纯青,在继承、发扬及推广陈氏太极拳上做出了卓越的贡献。

1976年,年仅14岁的他,随父到河南温县在全国太极拳大会上表演了一路和二路炮捶,这是他首次公开亮相,以其工整的拳架引起轰动。80年代在北京市陈氏太极拳协会成立大会上表演了二路炮捶和单刀。这是他第二次当众表演, 再次引起轰动,2002年8月陈瑜做为名家应邀出席国际太极拳年会并进行了表演,博得了在场者的满堂喝彩,众多媒体对他进行了专题采访和报道,并被誉为将门虎子。

陈瑜先生自17岁开始独立授拳至今,-已近30个年头。为传播陈氏太极拳做出了不懈的努力,曾到驻马店、丹东、汕头、长沙、常德、广西、河南温县、瑞士， 马来西亚， 等地授拳。慕名而来的还有英国、瑞士、新加坡、韩国、台湾、俄罗斯、日本、美国、意大利、加拿大、香港等国家和地区的学员,以及全国各地的太极拳爱好者,经他亲自指导的学员有近千人之多。

经过其指导的部分学员在国内外武术大赛和国际太极拳年会中均获得了优异成绩。-因其拳架低,松柔圆活,造型美观,自然大方,发力更是松活弹抖,他赢得了广大太极拳爱好者的好评。陈瑜在继承家传套路的基础上,还创编了四十三式太极拳。上海电视台、焦作日报、重庆电视台、湖南电视台、中央国际电视台、韩国电视台、《中国之翼》杂志、美国英文国际武术杂志、日本《武艺》、《武术》、香港《新武侠》杂志等新闻媒体都先后报道过他的功夫以及他的教拳事迹。

为了让更多的人了解陈式太极拳的精髓,方便与拳友共同交流切磋。在弟子的协助下,他于2001年8月25日做客太极网聊天室、2001年9月3日在太极网开辟了“陈瑜说拳”栏杆目(www.tai-ji.net.cn)、2002年5月7日创办了“陈氏太极拳陈照奎拳术研究社”、2002年8月1日进入太极网名家广场、2003年1月4日作为陈氏太极拳代表人物进入北京武术万维网、2003年6月在北美开办了陈照奎太极拳社北美分站(www.taijigongfu.com)。

A friend mailed me and asked me if I would like to include a section about “eating bitter” and what that entails, as well as how students become disciples etc. He was asking for stories or examples of how people trained and progressed, but as I don’t really have so many clear stories on that at the moment, I still want to address a few of these points that I think some people may benefit from reading about, including some information on much discussed martial arts etiquette and tradition.

There is probably a lot of other information available on the net, so what I want to focus on is that which is specific to Chen Taijiquan, and mainly that with which I have some experience.

Etiquette:

Tradition and etiquette in martial arts is a sometimes vague and complicated area, perhaps especially in Chinese martial arts and to a cultural outsider it may be more so. Modern relationships between teachers and students on China have most likely changed with normal modernization of culture, yet still retain strong links to the past.

These days in Chinese training situations, from what I have heard from others and my own experiences in China, in traditional internal martial arts circles, the relationships between students and teachers tend to be fairly relaxed and not overtly formal. This is to say that neither students or disciples in my experience spend time bowing and saluting the teacher with hand over fist etc., nor is their training like that of military obedience.

More often, at least in Chen Taijiquan that I have seen, students, disciples, and teacher all have very friendly relaxed relationships. People show up to class, on time or somewhat near that hopefully, and are expected to practice diligently. Students are expected to show some respect to disciples, as disciples are expected to show some respect to senior disciples..and everyone shows respect to the teacher. This respect is shown in the way of simple courtesy and an acknowledgment that those above you have simply invested more time with the teacher. It is important to note, however that while not overtly formal, there are underlying gestures and levels of respect that are both very important and very subtle, that may denote just how serious a relationship is in this context.

However, it is also worthy of note that respect in the best cases also goes both ways. Skill is generally respected by all regardless of age or seniority, as seniority is no substitute for skill. Equally, in the Chinese martial arts tradition, like the family, respect is given to seniority, regardless of skill. Also, seniors and teachers etc. in a good case, will also respect those below them, basically by honestly teaching them, rewarding their hard work, and not hurting or abusing them.

Titles and positions:

Students, in mandarin called XueSheng, are normal people who come to train with a teacher of a discipline. They are not bound by many rules, they generally may study with whoever they like, and probably come and go as they please. Being a student does not mean that one cannot get very, very good. Students by being only students may, however, not have access to certain things that the teacher does not want to teach publicly, but there is no rule about this, it is up to the teacher. What distinguishes a student is that the student cannot claim to be a representative of the teacher’s lineage. The teacher can decide to tell others that he or she did not teach the student if he or she wants to, but students can still learn a lot depending on the teachers personality, and their own efforts.

Disciples, in mandarin called TuDi, or Dizi, are students who have requested (usually) and been accepted as indoor disciples. That is to say that they have in the traditional sense been accepted as the teachers surrogate son or daughter. They will usually have something in writing from the teacher to prove the reality of this situation. They have signed something along with the teacher called a “BaiShi Tie” that is a kind of agreement to carry on their Shifu’s gongfu lineage with various rules or other assertions that totally depend on the teacher.

Disciples are usually referred to by those below them as ShiXiong (ShiJie for women), and by those above them as ShiDi (ShiMei for women.)

What distinguishes disciples is that they are usually part of their teacher’s inner circle in terms of training or even helping to run the school etc.. Disciples may have access to special training if the teacher has chosen to teach anything more privately. The title of disciple does not in any way guarantee that the person will develop more skill than a student, that depends how hard they practice, and their specific talents. It does, however, legitimize the connection between the disciple and the teacher, as both claim openly that the disciple carries the teachers lineage, therefore the teacher has committed in writing that he/she has or will impart teaching to the disciple and the disciple has committed to carrying the teachers lineage by developing what he/she has been taught.

Some teachers accept disciples very easily requiring very little, while others require a lot from disciples. Equally, some disciples may be accepted easily and some may not, even by the same teacher. The teacher may have different ideas and motives for every disciple and student in some cases.

Teachers, in Chinese gongfu as well as most other contexts, are referred to in Mandarin as LaoShi. It is a generic term of respect. Students and anyone one else who is indirectly or directly referring to a teacher, whether or not it is their teacher, will use this term.

The word “Master” in English is a bit more complicated, as in Chinese as well as English is has several meanings. When a disciple refers to or directly speaks to their teacher (master) they will certainly call him or her, Shifu. Others including students and people who do not know the teacher will not likely call them Shifu, it would be too much.
When referring to a “master” of great skill that is not one’s own teacher or shifu, one might refer to them in Chinese as ZongShi, such as “Chen ZhaoKui Zongshi.” This term is never used in direct address nor in reference to one’s own teacher.

WuDe:

Wu De in mandarin translates to martial virtue, which refers to a kind of code of ethics or type character and behavior regarding martial arts. This is a concept which has much confusion surrounding it, especially regarding Taijiquan. Because of the misconceptions that have been attached to the popularization of Taijiquan over the years, there appear to be conflicts when considering WuDe.

Because of the slow and peaceful appearance of some Taijiquan practice methods, as well as its relationship to principles of non-resistance, the concept of WuDe has been a bit twisted in that to some, martial virtue means not hurting the opponent etc. In my experience of Chen Taijiquan, the methods of fighting along with WuDe certainly call for actually fighting when fighting. When protecting oneself or others from danger, injury or worse for the opponent if the situation requires it, has certainly been and still would be the goal for any serious student of these martial arts.

However violent the fighting art may be, Chen Taijiquan does still have a reputation for WuDe that ‘s roots can be found in stories from the Chen family, as well as Classic writings of old. Unlike Xingyiquan, which holds the saying “Yi Beng Kan Xue,” translating to something like “one hit, see blood,” Chen Taijiquan does have within its tradition a measure of restraint. through the family history the fist was taught with a bit of morality attached. Students of the fist were not intended to simply learn a fighting art and proceed to start trouble, rather responsibility towards family and society was also encouraged. Masters of the past have been noted as having strong moral character and decency toward fellow beings.

Besides perhaps reflecting the character of the family in general, one must also understand that Chen Village had an interest in not being at constant war with the close and surrounding areas, so moral behavior in practitioners of the fist was a very important matter for survival. No matter whether one wins or loses, even great fighters start trouble by fighting.

Eating Bitter:

Eating bitter is a term that in mandarin is, “Chi Ku.” It has the meaning of working hard or accepting some pain to gain what it is one is hoping to achieve. A student of martial arts may have to eat bitter in terms of practice and even in some cases just in terms of taking social abuse from classmates or even the teacher. This is a situation, that I have personally been through and I don’t recommend it. This kind of social abuse is really a reflection and manifestation of latent insecurities of the teacher and/or the classmates, and has little to do with learning gongfu, nor will it likely lead to learning in any specific way, though in some cases one may put up with it to learn something. Anyhow it does not need to be like this, nor is it the mark or real gongfu, it is just the mark of mean-ness.

Truly eating bitter outside of the psychological context, means practicing very hard and enduring both the mental and physical pain that is required in gongfu to progress. this can be both the pain of practicing, which is not small thing in our line, or the pain of training applications, again, that can hurt.

Eating bitter (hard practice, not taking psychological abuse) should be required for discipleship, and likely was in the old days. However, in the present in many situations, discipleship is nothing special, or perhaps the implicit commitment of the disciple to practice hard is not honored. Some teachers may take some disciples seriously while not others, as some disciples may take their role more seriously than others. In a best case scenario, discipleship should be a serious commitment to develop the art, not just a title to flaunt.

Since the recent growth of popularity in Tai Chi Chuan since the 1970’s in the west, much attention has been paid to its’ health benefits. I think at this point it is fair to say that in the west the taiji quan scene is still dominated by health consciousness, which is not a bad thing. Much taijiquan has been associated with the worlds of Yoga and meditation and even the so called “new age” movement. For some it appears that the world of fighting and the world of health are at odds. I personally have seen a lot of practices that sacrifice health for the sake of the martial aspect as well as in other cases sacrificing the martial side with or without knowing it, for the sake of health. Here I want to clarify what really are the health and martial arts benefits of (Chen) taijiquan practice, and address the question of their co-existence.

Tai Ji Quan & Health:

In Chinese medicinal terms a lot of what I will write here just makes sense in terms of Taijiquan and Qi Gong practice, but I am going to break some of this down into western ideas of causation for the sake of understanding.

First it must be made clear that Taijiquan was developed by a retired soldier, a fighter who had knowledge of martial arts as well as Chinese medicinal and cultivational practices. It was primarily developed as a martial art practice with the intention of making the best use of the human body’s cultivational facility while practicing. It originally was not developed with the idea of giving old people a method of moving slowly in the morning to alleviate arthritis although it can be used that way.

Through the development of Chan Si Jin (churning spiraling movement) and stretching and contracting, the art will loosen and strengthen joints and limbs as well as internal organs by way of actual movement and massaging action. This type of physical conditioning can be very helpful in alleviating chronic joint, neck, and back pain due to injury or repetitive stress situations. As taijiquan stresses healthful body alignment, it is like a repetitive healing as opposed to strain if practiced correctly.

Proper practice will also lead to strengthening of the body as a whole through muscle use. Chen Taijiquan if practiced in its’ intended fashion requires high development of leg strength whereas most other branches do not because their stances are quite high in comparison(although Chen can be practiced high as well). Studies have also shown, although I do not have the data here..sorry…that the turning action, standing, and body alignment in practice stimulates bone growth leading to a healthy bone density at any age even with a low impact practice.

Breathing meditation in union with full body movement leads to a very relaxed state of mind that is very helpful in stress reduction and attaining higher states of consciousness. Proper practice leads to healthful blood circulation and it is also said that it leads to richer healthier blood through stimulation of bone marrow. Visualization and opening of Qi pathways through movement leads to increased energy flow and cultivation in the body, which basically brings life giving energy wherever it flows. I cannot really westernize this idea here folks..in western medicine illness is treated on a location and cause and effect basis, (which is very effective and necessary in many applications) but in this traditional Chinese approach illness is viewed in a holistic way.

Local illness is often viewed as a failure of life energy or “Qi” to flow freely or correctly in or to that location. Proper practice creates a stronger immune system and general vitality as well. Also, not a small effect though often overlooked, is SWEATING. Chen taijiquan is not easy and practiced as designed one will break into a sweat in a short time. In China sweating from Gongfu practice is seen as very important as it cleans the toxins from the body, especially during internal arts which also use Qi Gong to clean the body.

BUT:

Taiji quan is not a cure-all. It may be very helpful in preventing cancers and other life threatening illnesses as well as aide in recovery and treatments, but it is not a magical cure. Taijiquan by itself cannot overcome an unhealthy lifestyle in the fight against illness. In combination with healthy diet, a manageable stress level and the absence of toxins and tragic genetics, it is a great benefit.

There is a lot more to write about the health benefits of taijiquan practice, but the really deep stuff has to be felt to be understood; the most obvious benefit is the amazing feeling of cellular joy that a practitioner feels on a daily basis!

Martial Arts:

Perhaps due to strange interpretations of ancient taijiquan poetry, or some of the other styles of taijiquan, there is some perception out there that proper Qi cultivation in Taijiquan can only be accomplished when the body is totally soft and according to some, devoid of all tension. That is not my experience, or my view, nor is it how I was taught. Taijiquan as a martial art must include strength training, use of muscular tension and release, and power training as well.

To start with, standing up requires muscular tension to begin with, no one is totally relaxed until death anyhow. I don’t like to get involved with using obtuse mystical terms to explain taijiquan, so when people tell me they are using internal power to practice and no muscular strength…I cannot accept that. I am a firm believer in internal cultivation, but I don’t subscribe to the idea that the word internal can be attributed to the cause of every action we do simply because the inexperienced cannot understand it, and it is vague.

This very vagueness serves the vague agendas of those who want to mystify others with skills that are at least partly physical realities. If you train with a 13 ft. spear with a solid steel tip, most humans will find that they begin sweating, and straining muscularly. I am not saying “Qi” is not used, but so are a lot of other physical realities.

To practice martial arts while practicing Qi Gong one must maintain the use of strength and muscle tension without locking the joints or stiffening the muscles…hardness without stiffness, well I am not going to attempt to explain that here. However, this original method allows for both hard and soft (fine and coarse) Qi cultivation at the same time as training for fighting.

Some taijiquan practitioners believe that taijiquan is supposed to be only a soft relaxing art and should never use strength etc…practiced this way, taijiquan actually delivers only partial health benefits (though may be necessary for some physical conditions) though still beneficial, but offers seriously lacking martial benefits. Even a totally soft taijiquan curriculum can offer some useful self defense training, but it is not going to be very realistically applicable in a dangerous situation.

Taijiquan while differing obviously and unobviously from other arts, also uses many strikes, kicks and other methods that would require power and strength in any martial art, however particular the application method may be. Hard practice without soft is just coarse, but soft without hard is fantasy land for a martial artist.

If one’s focus is strictly Qi gong or physical injury requires, a mostly soft curriculum can be practiced, but the much publicized idea that soft practice (like Zheng Man Ching style) is more beneficial to health is untrue. I would have to say that the intensity of harder practice adds an additional layer of benefit while retaining the benefits of purely soft practice (if done correctly.)

If practiced mindfully and correctly, a martial practice should nurture the vital energy and maintain the physical body. It is important to be aware, though, that even small imprecision in martial practice can lead to severe injury over a long or even short time basis. In the lineage of Chen Zhao Kui through Chen Yu that I practice, the physical rules and limits are more strict and precise than some lineages I have seen, and must be adhered to in a very vigilant manner. this level of physical mindfulness is not only a lot of work mentally cultivating a very focused level of concentration, but also leads to a very strong form and strong healthy joints as well.

In terms of health versus martial aspects, it is important to remember that the ancient heroes that we think of who created and made internal arts famous were warriors. They were rough and tumble fighters who sustained injuries and protected others. they were often spoken of as being very strong, and ferocious, intimidating fighters. Some of the teachers I have studied with still maintain these qualities. These martial artists had high levels of skill, but they also had power and strength. It is important to understand that it is this type of strenuous Gongfu that became famous for its’ health benefits. It was both functional and beneficial.

Practice for health and martial arts notes:

Taiji quan is often said to be counter-intuitive. It is a practice of revereses, inverses, and paradoxes. The classics state that to go one direction one must first go towards its’ oposite, and “overcome hardness with softness” and such…Simlar to Buddhist and Daoist philosophies, deep taiijiquan practice makes no apologies for its’ mind-bending contradictions.

To become a fighter one must train hard and be ambitious in practice, yet ambition is the obstacle of deep development in internal arts. The willful ambitious student in their lust for achievement is not able to receive the subtle teachings that are offered. However, the blind followers, who do not push themselves and try their hardest make little achievement.

To develop TaijiQuan as a martial art, one must first forget about fighting and focus on developing the internal. To develop the health and internal side of TaijiQuan one must maintain a focus on fighting application in structure and visualization to push the Qi along. At more advanced levels, once the practitioner is not able to move without using the internal, to develop useful higher level fighting skills, they must forget about the internal and focus on utility. You could say that in the beginning it is a study of mindfulness so as to unify mind, body, spirit, and qi. Once they are unified, one strives for mindlessness.

Do not easily believe much of what you read in books, or on the internet about Chen Tai Chi Chuan. Lots of the information out there serves to support commercial interests of some kind. I have no great remedy for this situation, nor do I insist that you believe me. The best approach for those who want to have a real picture of the art is to take as broad a look as is possible at what is out there and make your own decisions. Mine are based on my own bitter and sweet experiences in martial arts.

Talking can never replace practicing, no matter how informative.

Teachers that don’t themselves practice may be difficult to learn from.

Teachers that say they are the only real one are lying, period.

Teachers that do not play (tui shou or anything else) with their students are not the most useful to learn from. If they are not playing it is because either they don’t have the needed skill, or they don’t want to look bad, or they claim to not want to show the secret art….the only secret here is that you never know what is going to happen when you play with anyone. Without learning to improvise in gongfu, you have nothing. Some people may not play with you because they simply dont like you, and I cannot help you there.

Anyone who calls THEMSELVES grand master is either not too knowledgeable or misrepresenting facts, there are no more grand masters in Taijiquan. Besides which, such a title if self appointed or referenced attains the highest level of basic ignorance of manners in Chinese martial arts, which is a bad sign on its own. Rule #1 for those who know something is, dont brag about your own skill. “Mastery”, whatever that is is supposed to be determined by others not by ones’ self.

Teachers that hide or withhold their art may state their reasons for doing so, but basically it is because they either; don’t actually know it, don’t know how to teach it, are afraid that someone else will “steal” it because it is not very deep or it is all they have.

There are no great secrets in Taijiquan. Some teachers like to make it seem that way so that people will worship them, but the only secrets are good instruction, diligent study, and committed practice. I have met so many practitioners and teachers who have this problem I cannot count, but the really skilled practitioners were quite generous because they could not have cared less what someone saw.

Deep internal art is so hard to learn that there is no way it can be stolen. It must be earned. The ones who have much are not worried about showing it; one can see the movement but still need the years to develop the method.

generally the best people to learn from are those who have a good attitude about the art, they are excited to show it off and get others excited about it. I must add, however, that there is no substitute for knowledge either. 98% of practitioners that I have run into including so called famous masters and even ”grand master”…aiyah…had all of 0% of actual gongfu, but mouth gongfu was in full force. If you find someone who is a real challenge to deal with as a human but has great gongfu, you may have to endure that, it is better than a clue-less teacher who makes you feel good and takes your money.

Business and gongfu have little in common. teachers need to make money also, but the vast majority of teachers in the west are much more committed business people than they are gongfu practitioners. Just because someone says they are great, means nothing. In fact in the Chinese tradition if they say they are great, they probably are the opposite. The truly high ones have got to be humble because they have the experience to know that someone is out there who can beat them even if they are good. It is mostly talk in the west and in some cases in the east as well now.

Many people talk about the years spent practicing or teaching as a credential for true gongfu… This can be good or it can be bad. If they have been practicing for 2 years and they are teaching, this is a problem, but if they have been practicing 20 years the wrong way, that is no better. 3 years correctly is better that 50 years incorrectly.

Be aware that Gongfu groups are like any other social group. Often they are made up of people seeking guidance gathered around a teacher. These groups take on family dynamics that in too many cases are quite unhealthy. Many teachers are absorbed in the psychological power they hold over their students, and students are entranced by their parent worship. That is the negative side.

In some cases the social bonds may be a lot healthier, but students do seem to get quite invested in having their own teacher be GOD for them. After a fair amount of time is spent with a teacher students will often be totally unwilling to even examine the possibility that what they are studying is not the best or even terribly wrong, because that idea threatens an identity they have constructed within this group.

This cult mentality threatens true gongfu progress as well as personal mental health. So in regard to this, keep your eyes open, watch your own behavior, is this you? If so RUN! …no really keep your eyes open and don’t be afraid to see something better than what you have been committed to.

Progress in Taijiquan at a high level requires an open mind and heart. Those that are too intent on winning and not able to cooperate in an exploratory way with others are never going to learn anything beyond a short technique that does not plan for possibilities beyond the first change in combat. Having a selfish or willful attitude will seriously hamper cultivation of Qi or physical skill.

Unfortunately the modern world of Taijiquan is rife with confusion. Some people think they have the real thing but it is only a watered down fourth hand version, others know they are fakes, but misrepresent themselves for profit. It is most beneficial to find someone who is willing to admit what they lack..that is not too likely of course, but preferable. Above all, it is better to do something and stay healthy than be jaded and inactive. It is not always necessary to have the best if it is not available.

Here I make an attempt to verbalize some of the methods in Taijiquan. Be advised that I will probably edit this writing online as I go along. This explanation is mainly out of interest and for my own students, but of course anyone is welcome to read it. The subject I think has been well covered online already, so I write this based on my own experience and practical understanding. This is not intended to be a definition set in stone, but rather a work in progress. Perhaps later on we will post a bunch of video clips exemplifying these actions to go with the writing… who knows?

In short, go forward with the understanding that although it is interesting, in my view I am trying to write here, what can best be shown and felt. I did not learn these methods from discussion, I mainly understand them in the realm of action.

***

Taijiquan has eight historically recorded “powers” or methods. This word, powers, is a poor translation of the original word in Mandarin, “JIN” which has many meanings of course, some of which relate especially to martial arts. In the martial arts, JIN means basically, power. It can also mean simply strength as in someone has a lot of strength. In the case of internal arts the meaning of “Jin” that we specifically use is that of a trained or cultivated strength or power. This refers to the power (or even utility) that manifests in a practitioner due to training, or simply in a specialized manner. For example, we can say that a blacksmith who spent years making horseshoes and feild tools has developed a special type of JIN that is used in his hammer swing, that someone who has never worked with such a hammer and iron will not have. This refers to either a trained power, or an uncommon specialized power.

I noted in opening that there are eight historically recorded JIN, which is to say, these eight are what can be found in the really sparce number of texts that actually have any historic relationship to the taijiquan of antiquity. I am not negating the importance of these 8 recorded powers, but while these 8 are interesting to discuss and very useful, they do not encompasse the entirety of the Taijiquan methods.
With even a cursory look into training and methods of use, it is clear that there are many other methods empoyed outside the 8 here. Other systems of martial arts attributed terms and explanations for them, while Taijiquan of the Chen family at least, was not known for recording their methods in texts. It does not seem likely that they wanted to preserve their methods in written form, but rather in the physical facility of their offspring. More discussion of the other functioning methods may follow later, but for now, on to the 8 recorded JIN.

Before exploring the 8 jin, it is important to understand that these explanation of “JIN” refer to three occurances in most cases;
1) an essential internal movement method of the practitioner relating to specific shenfa (body methods particular to the system) of that JIN,
2) a strategic method of engagement to external action or force,
3) a variety of tangible application methods that can be named as “X” type of JIN methods.

These are different facets of the meanings of these JIN, this difference should be noted as is can be a bit confusing. Besides this, the skills of the 8 JIN (and all other methods in Chen Taijiquan) in application and strategy ideally must be acquired on three levels; high, medium and low.. we can get deeply into numerology here, maybe later.

1) PENG JIN (pronounced in English as something like [p’hung])

Peng jin is the mother of Taijiquan JIN because without it, nothing else works. All applications and manifestations of other JIN necessarily include the existence of PENG to occur. This power is most easily described in the example of a rubber ball fillled with air. This ball has a somwhat flexible or resilient exterior though is anchored to a particular location (or even a mobile location) at its center in the case of taijiquan by its frame illlustrated in the legs’ connection to the earth.

Peng Jin, like a rubber ball, has a resilent and only slightly yeilding exterior that naturally rolls when pressed in any location. Resilience in response to outward pressure and neutral rolling in any direction are its actions.

Peng as an isolated principle is Neutral, (non aggressive, non yeilding). Its consistent intent is to maintains its integrity as a resilient roundness with no attachment except to its anchor; Peng is not spatially nor structurally yeilding, in those facets it is neutral, yet it is directionally unfixed and yeilding.

In terms of actual applicable methods, Peng may show as upward or outward rolling. In action it is not necessarily neutral as it, like all the other JIN does not manifest in action in any isolated way, but only exists as compound methods.

2) LU JIN (pronounced something like [leeu]

Lu jin, like all other jin has peng as its foundation, but can be said to be more active and less neutral. Lu can be well described in the action of a swinging door, this one swings all kinds of ways and there is nothing but an empty hole behind it with probably a bunch of awkward unsafe objects to stumble over.

While Peng maintains integrity and rolls incoming force around it, Lu, on the other hand gets out of the way of force, disappears. This is the commonly referred to “leading to emptiness” in Tai Chi. Lu is not neutral, it is receptive, inviting. It manifests in practical action as “yeilding” to incoming force, though can even exist as a certain type of pulling.

3) JI JIN (pronounced [jee])

Ji jin means crowding power. It is not neutral in any way, it can be said to be the outwardly aggressive direct mutation of peng jin. We can say that this crowding power is the deliberate attempt to compress an opponents Peng jin or spatial/structural integrity. This basically means an effort to pop or flatten the opponents rubber ball.

Ji jin relies in diagonal method or “crossing”. For example; if one is facing a the outside of a square two dimensionally, to collapse it is best acheived by folding it to a parallelogram. Practically one way this shows up is as crossing any of the opponents actions over his/her own center and compressing them. In essence it is just pure crowding (compression) of the opponent’s structure.

4) AN JIN (pronounced something like[ahn])

An, is often said to refer to downward pressing, which is not inaccurate, yet it is a bit deeper than that.. An is like pressure, or pushing that is powered by weight. In useage this weight power may show up as (but is not limited to) the ability to move an opponent by placing the hands lightly on them without any visible pushing, as the weight or mass of the body is being employed as the power.

AN JIN is basically heaviness. This is to say that it may feel heavy to the opponent, and that it’s potential derives from the skillful harnessing of the practitioners own mass. This JIN often appears passive as it show up simply as a reconfiguration of the practitioners current structure. AN appears when the practitioner wants to affect their mass=weight to the opponent via their structure, or simply make advantageous use of gravity.

This one, or maybe just today, is very hard to describe in words. The power is downward but the applied direction is not necessarily.

MORE DISCUSSION AND THE OTHER FOUR RECORDED JIN COMING IN THE FUTURE…

(Copyright Marin Spivack 2005, no part of this website may be reproduced without express permission)

Chen Shi Taiji Quan ( Tai Chi Chuan ) Practice

This curriculum is not necessarily taught in this order and not necessarily to every student. Not all Chen style will have these elements. Each student requires instruction suited to their skills, experience, character and needs. Progress must be made at the discretion of a teacher who has the understanding to evaluate the specific needs of the student.

Yi Lu (route #1) first form

Er Lu (route #2) second form “pao quan” cannon fist

Dan Shi (single form practice)

Tui Shou (Push hand) Da lunr, Da Lu, Da Lie, others.. Dan Shou, ding bu-fixed step, huo bu-moving step, 3 step, 5 step, circle step, free step, free hands and step. Not five levels like some say….but infinite forms

Partner drills.. (strike/parry) infinite

San Shou (attack and defense repetitive combination training for power and reflex)

Qin Na (joint locking, body locking, seizing, trapping, escaping, and transforming)

Bu Fa (footwork)

Ti (Kicking)

Ti Na fa (foot and leg trapping)

Shuai Jiao (grappling, wrestling, throwing)

Free practice — usage of technique in a sometimes cooperative, sometimes competitive setting to test explore, practice, and progress.

Zhan Zhuang (standing meditation)

Re Shen Yun Dong (warm up exercises)

Qi Gong (nurturing vital energy practice)

8 energies, five elements, Chen Shi Taiji Quan principles, philosophy.

Taiji Quan Qiu (heavy ball for practicing strength and changes energy under stress)

Bang (called ruler by some, a short stick for stretching tendons, practicing strength, grip, qigong, and changes)

Weapons: Chen style has a lot, some original, some modern additions, I don’t practice or teach all of them, but here are some of what they offer; Jian- double edge sword, Dao- single edge curved saber, Gan- long staff, Chang Qiang- long spear, Duan Qiang- short spear, Da Dao- (some call this cudgel) saber blade on a long stick, Double maces, Double swords, Bian (solid steel whip), Jian(3rd tone mandarin- means single handed iron bar bladeless sword, used for fighting against swords) Gunr (short stick) and more.

Sitting Meditation-

YiNian lian fa- intention and visualization

Chen Taiji Quan ( Tai Chi Chuan ) has many varieties that have developed over the years. Some of them are authentic, some of them are bizarre, and some of them are focused on particular areas of development at the expense of other areas. The art integrated techniques of many of the prominent martial arts of Chen Wangting’s day. These are techniques that are commonly shared by many martial arts, but the difference is in the method of application and cultivation.

The Chen practice consists of mainly two forms that have been compressed from perhaps seven at some point in the past. The two main sets are first road, Yi Lu, and second road, Er Lu. The first road is sometimes called the negative (Yin) set because it leans more towards internal development and cultivation of internal energy, techniques of yielding, attaching, and changing in relation to opponent’s movement. The second road is sometimes called the Yang set as it focuses more on expression of developed internal energy, offensive striking, non attachment and hardness in relation to opponents force and movement. In fact both of these forms cultivate both Yin and Yang elements in regards to martial arts as well as cultivation, but the second (Er Lu) is often more visibly outwardly aggressive. Besides these two forms as a basis, there is still a lot more.

Branches:

I am not greatly interested in names, classifications and theoretic systems. I appreciate what works and is authentic. if it does not work or is not authentic, a special name will not redeem it. Here is a brief look at some of the lines within Chen gongfu.

Chen art now consists of many different styles; In the Chen Zhao Kui line (Direct family line from the last family head, Chen Fa Ke) the gong fu is called Chen Shi Taiji Quan (Chen style Tai Chi Chuan). It still retains elements of Chen Fa ke’s practice. Traditionally only the head of the family was allowed to make changes to the family art (this may be disputed, and I am sure everyone has made their own changes anyhow). Chen Fa ke made some additions and editions that resulted in a significantly more complex art that may lead to quicker development (according to some) of skill if practiced correctly.

Some of the movements are more intricate and some more clear in terms of how to train the energy. It is overall one of the more difficult ways to practice. The stance is low to medium height and should not be wider than two shoulder widths of the practitioner (not extremely wide.) The movements may be big and small but focus on development of small circle energy (topic for another discussion) and power in all movements. There is body opening and closing as well as techniques that do not exist in other branches.

Some people in Chen Jia Gou or within a line that originated under Chen ZhaoPi instead of Chen Fa Ke call their form Lao Jia meaning old frame. Some of the exponents of this line include Chen XiaoWang, Chen ZhengLei, and Zhu TianCai. The movements can be very big as well as the stance, wide and may be fairly low. The principles and methods should not vary greatly from those of the Zhao Kui line except for what I have mentioned, though the shape and particulars of many mmovements may be very different.

There is also a style that is now called xiao jia (small frame) which is similar but has smaller movements, and has a different view of the execution of certain principles and techniques. The XiaoJia line is represented by practicioners such as Chen LiQing and Chen Peiju. 

There is an offshoot of xiao jia that someone named zhaobao style, referring to thhe nearby village called Zhaobao. There is also a related form named after someone named “He” so it is called He style, though similar. Another branch of this is also callled “hulei Jia” meaning thunder style. These are all actually branches off of xiaojia to my understanding.

Feng ZhiQiang was a student of Chen FaKe, but due to differences with other Chen lines, he named his style “Chen Shi Xin Yi Hun Yuan Taiji Quan.” His practice includes some elements and flavor of Liu He Xin Yi Quan practice. The movements in general are large and the stance tends to be medium height and medium to large width, bigger than Chen Zhao Kui line. The practice focuses on relaxation, stretching, extending the Qi, and well… It is also a bit complicated.

Principles:

Chen Taiji Quan method starts with the mind. By using intention and visualization a movement begins in the mind and then leads the body’s energy (Qi) to move the body physically. Proper harmony of Body and Qi creates useable energy called (Jing.) In Taiji quan the mind first controls the body, then movement of the body cultivates internal energy, by opening energy pathways (Lu) and agitating joints and energy release centers of the body. Also, proper movement of the extremities controls the way the center of the body moves.

This works both ways, however, the center also controls the way the extremities move. Aiyaah…this is so complicated, yes, that is why one learns it step by step. To explain it all here just results in a mass of contradictions and paradoxes. One cannot really understand all the levels at the same time until one has practiced for a long time. Once you really understand all these levels (by doing) it becomes even more futile to try to explain them all at once.

I have seen it written in various locations and publications, the levels of practice in Taiji quan written in an organized fashion. I am not going to do that because In my experience there is little that is organized about it. There is no standard Taiji path. There are the basic principles, the forms, techniques, and practice methods, but the path will vary according to the needs and abilities of the student.

Taijiquan is said to be “Yi Rou Ke Gang” which means basically that softness overcomes hardness. While modern interpretations of the art have grown to define Taijiquan as a completely soft art. This principle of softness does not intend to define the level of hardness or softness used in the art, but a specific method for engaging hard force by using softness, which in this case is not always actual softness of the the limbs or even application, but a flexibility or non-rigidity towards change and force. Often softness and relaxed movement is taught first as an entry into the door of Taijiquan, but it is not the end of the road.

Some may criticize Taijiquan for starting students by learning such refined movement. Some arts start instead on the gross movements later leading to fine movements. Taijiquan is slow to learn, and only one in many will actually develop anything at all. It is also worthy of note that one must choose their sacrifice. If you choose to start with the high level technique and move towards the union of the gross and the fine, there is the likelihood that you will never make it to the complete stage, however, if you start with the gross and move towards the fine, you may never make it to the fine stage either.

Taijiquan was created by an older man who had a lot of experience, so it is a bit picky and insists on the practitioner being committed to study of refined elements. This is hard, but when it works the skill is super fine. The truth about the levels is that it is not easy to say exactly how one will progress, but people as always like to arrange ideas into clean systematic courses that are easily understood. However you arrange them, these are the elements of development that need to be attained in Chen taijiquan:

1) coordination and familiarity. Students during this period are just learning the movements and trying to remember them. Fast speed would not be beneficial at this level when learning the forms…but is applicable when practicing san shou and other fighting applications which can be studied at any time. It all depends on the student.

2) development and differentiation. At this stage the student must separate, identify, and cultivate the energies of Yin and Yang within the body and movements. The method at this stage must be more Yin than Yang, so softer rather than harder, and fluidity rather than rigidity

3) engaging. At this time the student must practice using the Yin Yang differentiation and express the difference by practicing power strength and speed coming from softness, emptiness, and slowness. One must find the connection in the body to apply strength and power.

4) unifying. Now the forces of Yin and Yang become one, they are not the same, but one, well that is another complicated story. This stage is like a churning, like the sea or inside a volcano, a mixing of Qi. It is neither hard nor soft, but interchangeable; what appears soft has hard within, and vise versa.

5) Taiji. This is just being the Taiji energy. It can be called return to Wu Ji or emptyness, again complicated. No words for this really.

So, these are the necessary elements. They may be studied in another order, or concurrently, but they build on each other so learning out of sequence can have pitfalls. Other people may explain them differently or with more or less stages, but they must have these essential ideas to function. Most of the taijiquan practitioners that I have met have some attainment of only stages 1 and 3. That means they know the moves…maybe, and they can use some power, but they are missing the fundamental building blocks of stage 2 and therefore can never attain stage 4 or 5.

I have also met others who only have stages 1, and 2. these students never learned stage 3 so they only think they have stage 4, Ai…that is disappointing. That means they have developed the differentiation and the flavor of the gongfu, but no real power, and no real connection or Yang expression happening in the body. If you are lucky enough to learn 1, 2, and 3 from someone truly good, then you have a good foundation. By the time you are involved in stage 4 it mostly up to you. The way must be shown by the teacher, but only the student can traverse it. Stage 5 is entirely up to the student.

As they say about gongfu; the teacher only points the way and opens the door.

Just watch out that they are not pointing the wrong way…

GongFu, is a Chinese term meaning skill developed through work over time. Martial arts in ancient times was referred to as WuShu. In modern times gongfu has come to refer to martial arts but is still used to refer to other arts that require diligent practice, for instance a chef can also have deep gongfu.

This is a brief introduction to Chen Taiji quan. There is tons of information available on the web– much of it unclear or misinformed, but interesting anyhow. I am really more interested in practicing and teaching then chattering about it, not to mention that if you actually understand gongfu it becomes ridiculously hard to truly explain. To practice without understanding produces crudeness, but to understand with little practice produces mouth gongfu….endless useless chatter.

Taiji quan is over 300 years old as a system and takes its roots from further back. the system was developed in northern central China by a retired general (or some sort of soldier official) Named Chen Wang Ting, who had a great and broad martial arts skill and too much time on his hands. He Mixed his vast skill with ancient Daoist and Buddhist breathing and meditation methods as well as traditional medicinal theory and Qi gong. This history is all over the web and I am not a historian by any means, so I am not going to repeat it all here, but it is easy to find.

Taiji quan is one of the three main arts (Taijiquan, Xingyiquan, and Baguazhang) that fall into what is known as Nei Gong; internal art. What qualifies internal art? That is a common question and often results in an unclear answer about soft vs. hard or strength vs. fluidity, or using Qi to dispatch the opponent. These are not the defining marks of an internal art, you cannot dispatch an opponent with QI, you still have to use your physical body.

Internal arts focus on the internal invisible facility of the human body. Those consist of mind intention, cultivation and circulation of Qi, breath, and use of small muscles as well as vital organs. These internal elements operate together with gross physical facilities to create a complete art based on harmony of these working elements. Internal art does not mean that the art is completely internal, but that it focuses on the development of the internal aspect. It is a somewhat recent term that in ancient times was not used to describe these arts, they were just called gongfu.

Taiji ( Tai Chi ) is a word in Chinese that is very often misinterpreted to mean grand or extreme ultimate, therefore taijiquan would be called grand ultimate fist, meaning the greatest. Taiji Quan is a very complicated art that has taken a lot of thought over the generations to create. One would hope that with all the intelligence that went into it they could do better then to egotistically name it “we are the best.” No that is fortunately incorrect.

Taiji as a term is older than the martial art, referring to the movement between the forces of Yin (negative, receptive, structural) and Yang (positive, active, formless essence.) The flux between these two energies is the basis for matter and existence in ancient Chinese philosophy as well as in Buddhist philosophy. I am simplifying this, but I don’t have all millennium to write this. This is the meaning of Taiji which was used to describe Taiji quan because the art stresses the development of mastery over change between yin and yang forces within the body and martial arts applications. This attainment of union with the universal principle of Dao at high levels results in higher state of consciousness and even spiritual realization in Buddhist and Daoist practice. Neigong is one path in this journey.

Taiji quan has seen many branches and changes over hundreds of years. They are all different and have their uses. I am not here to criticize them as I have not studied them except for Chen, which is all I really had interest in. The original Chen family Taiji is often referred to as an art of “”soft and hard.” Generally everyone has their own way of doing things so it is not easy to say what is absolutely correct, but there is no way to actually fight someone by being soft. Soft is a relative term meaning soft in relation to force. In this sense soft means not opposing force.

Often you may hear it said that Taiji quan does not use strength to fight, instead using softness. this is, well, untrue.. actually. Taijiquan does use strength and every other facility the mind and body may have to offer, for the objective is self preservation, not simply poetry, in real martial arts. The important point is that it uses strength only in its most efficient capacity, by not using it against strength, unless one surely has the upper hand. Taijiquan uses intelligent power,, but power none the less. Nor is Taiji quan actually hard, it can be relatively hard, but avoiding rigidity, meaning the inability to change. While it does require relaxation, it also requires tension and release.

Originally this is a martial art, but it is designed with the idea of cultivating vitality while practicing by following the idea that movement and action in harmony with the great principle of Dao leads to health and longevity. Strangely this actually works…it has only taken western science about 200 plus years to prove that getting one’s self off the couch and exercising keeps one alive, and meditation produces altered states of consciousness that lead to health etc etc….

Taiji quan is practiced by…well lots of people in China. Now as in the past it serves as a do-it-yourself health insurance program. Certainly more reliable than your average HMO. There are many different approaches to take towards study and practice. Those that want to practice for health or cultural study only can practice a low impact Qi cultivation course. However, to truly study Taiji quan as a martial art requires pain, diligence and exhaustion at times.