Longfei-Taijiquan Association of Great Britain

Will the real Yang Lu-Chan please stand up...
Longfei News Letters - Volume 1, Issue 3

Considered a bright jewel in a sea of traditional Chinese culture. Taijiquan has fascinated and been revered and practised by its followers since the time of its birth, Its development has not been confined to China and Asia, indeed it has found its way to most corners of the world's societies.

In accord with other Oriental disciplines such as Yoga, Dao-Yin, Tu-Na. Taijiquan grew from a philosophical base. By following the training principles correctly the Taiji student can enjoy a veritable harvest of improvements to his posture, well being, health, breathing, character, mindfulness, relaxation and strength. However desirable and wonderful the conditioning of the body and its effect on the working of the metabolism can be, these benefits remain on the perimeter of the grand scheme of things (Grand Tao).

While different schools and teachers can pay more or less importance to areas of Taijiquan, i.e. Form Practice. Pushing Hands, Qigong, Meditation. Application and Free Fighting, these should not be separated from the philosophical, psychological, self cultivation and overall spiritual development of this ancient art, not forgetting that the student's requirements are paramount. Taijiquan was created and developed as a concept of mutual inter-dependence (Yin and Yang). A philosophical understanding that human existence is a complementary entity (Microcosm) that can experience harmonious unification with society and the environment. A perfect constitution of mankind and nature (Wow) in which we exist (Macrocosm).

In contemporary societies the pressures and stress on human existence have increased sharply in the second half of the twentieth century. Socioeconomic pressures, the development of electronic media, computer science, speed of travel, the drug culture (both prescribed and otherwise). hyper activity fostering chemical treatment of our food are for the majority of us not condusive to equanimity.
Indeed the reverse is probably more apt. The sense of ease and belonging (Microcosm) in the grand scheme of things can become quite elusive. It's certainly commonplace to feel alienated from our boss (bless his cotton socks), perhaps our neighbours, sometimes our family, ethnic minorities, anti social groups, tramps and beggars and even other Taiji practitioners.

The words Tai Ji first appeared several thousand years ago in the I Ching, the ancient Chinese book of change and prediction. Contemporary translation of the hieroglyphics have referred to: "The Great Terminus" or the "Grand Ultimate." I find these translations abstruse and prefer Professor Li's interpretation of "Embracing all Things," meaning of course in the universe or creation.

So Taiji literally refers to the Grand Scheme of the Universe (I think) and practising Taijiquan (Quan - Fist Method) is training to connect our being with the Grand Scheme of the Universe (Tao), maybe it's preferable to see the experience as spontaneous (Zen) than one we can willfully bring about. One aspires to Taiji as the possible and hopeful end of the work (Qigong).

At one time in my Taiji studies the "Yang Style" of "Cheng Man Ching" was subject to a great deal of criticism from the more traditional Taijiquan fraternity. "Cheng Man Ching" died in 1976. Now 22 years later, he is recognised as a pioneer and may be the first Taiji teacher to bring the arf to the West and the precursor of an individual style.

Similarly the 24 Simplified Taijiquan was criticised from certain quarters and although now 42 years since its creation some entrenched and some self-styled traditionalists still criticise any contemporary forms. Perhaps the most cynical remarks are to refer to it as communist or Government Taiji. What it is, in fact, is a number of the most significant moves taken from the Yang Style. They were choreographed to introduce the novice to the rudiments of Taijiquan and the Yang Style was selected because of its greater popularity - the introduction should include and be under the guidance of a proficient teacher, such basics as appertain to traditional Taijiquan should be conveyed. Posture, coordination, relaxation, serenity, naturalness, mindfulness are required to be understood and adopted by the novice. These can probably be more easily assimilated in the context of a short introductory form.

To fully understand the depths of Taijiquan is an enormous proposition and real experts refer to a lifetime of study. To understand rooting (Zhongding), lower the energy to Dan Tien, directing energy (Qi) with the mind (Will-Yi), to train the eight kinetic applications, Peng, Lu. ii, An, Tsai, Lieh, Chou, Kao, can be conveyed with a short introduction form and there's so much more.

"Cheng Man Ching" was the first teacher to simplify an introduction to the art of Taijiquan. His initial routine consisted of 37 forms couched from the Yang Style. His style has popular support among Taiji enthusiasts. The 24 Simplified Yang Style is the most widely practised form in China and probably the rest of the world. In recent years all the major styles of Taiji have progressed to develop short forms. Perhaps this suggests that "Cheng Man Chine" and the creators of "Simplified" Taijiquan were visionary and in the vanguard of development. In a discussion with Professor Li he has remarked that Taiji is an evolving process, as it should be. in keeping with the grand scheme of things.

Had Taijiquan stood still we would all be practising the "Chen Style." The Taiji historians refer to the "Chen Style" as the preface of all Taijiquan. There are. of course, many detractors from this viewpoint (the history of Taiji is a subject entire to itself). We do know for sure that "Yang Lu-Chan learned from one "Chen Chang-Xing, 1771-1853" a 14th generation of the Chen family. We know that the Wu family learned the art from the Yang family. I believe that all the major styles can be traced to the inspiration of the Chen family. The historical duration of recorded Chen tradition is approximately 300 years. During this period new forms have appeared and old forms have been modified.

"Yang Lu-Chan's" grandson modified his grandfather's teaching and various members of the Yang family have passed on variations of the Yang Style: small frame, medium frame and large frame. We can find reference to: the original Yang Style, authentic Yang Style. Yang Lu-Chan Style, Yang Cheng Fu Style, Yang Ban Hou Style. Dong family Yang Style, etc. etc. Yang Lu-Chan lived before the creation of photography so there are no graphic illustrations of what his style/forms looked like. From these references it would appear that Taijiquan is indeed a changing and evolving process and to deny any of it would appear in conflict with and not hanging loose with the Tao. A little like denying the genetic code.

As "Wu Chi" gives way to "Tai Ji" and Taiji brings into being "Yin and Yang". "Yin and Yang" create the five elements of fire, water, earth, metal and wood the five elements create the infinite universe. This creative, ever-changing process surely applies to Taijiquan and all those that sail in her. It is not necessarily what appears as manifestation but what lies unseen at the source that should apply to all Taijiquan.

In Taoist philosophy nothing can be considered absolute or finite, the only thing that is permanent (the paradox) is constant flux. Taiji training is self cultivation on all levels of our being. As part of our personal change, hanging on to yesterday's news is at best a diversion and at its worst a complete obstacle to openness and development.

Yang Lu-Chan - R.I.P.
By Dick Watson.

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