Pugilistic Taiji Boxing:
Schooling the Dogmatic Traditionalist
Quick quiz! What do Chan Tai-San, Huang Xiao-xia, Xia
Bai-Hua, Wong Shun-Leung, Chu Kao-Lou, and a plethora of other Chinese martial
artists all have in common? The answer is training in Western boxing. Western
boxing, it has been the 800 lb. gorilla that has been sitting in the room for
more than 150 years….
You want to talk about “real fights”? Fine. Let’s talk about how they frequently happen; an overwhelming barrage assault that overcomes the senses and frequently shuts down the person being attacked. That is precisely what it is designed to do. That is why PRESSURE TESTING is so important if you want your martial arts to be REAL. Learning to function with adrenaline response is the ONLY way to fight effectively. It’s why so called “sport fighters” are always going to be better prepared for a real fight than the guy who never leaves his traditional school.
Of course, there were always those who resisted
innovation, and particularly anything foreign. At one of the government
sponsored Lei Tai competitions, Chu Kao-Lou placed second. Chu openly admitted
he also trained in Western boxing, to which one of the Taiji masters who had
been in the audience complained that Chu’s fighting style was not using Chinese
Martial Arts at all! Chu’s brother, Chu Kao-Chen, challenged that Taiji master,
who in response didn’t accept that challenge. You want to talk about “real fights”? Fine. Let’s talk about how they frequently happen; an overwhelming barrage assault that overcomes the senses and frequently shuts down the person being attacked. That is precisely what it is designed to do. That is why PRESSURE TESTING is so important if you want your martial arts to be REAL. Learning to function with adrenaline response is the ONLY way to fight effectively. It’s why so called “sport fighters” are always going to be better prepared for a real fight than the guy who never leaves his traditional school.
– Sifu David Ross
https://nysanda.wordpress.com/category/boxing-2/
Western Long Boxing … A
bridge between old and new…
Before we begin
it is important to note that unarmed combat comes from armed combat. The
internal and external is shaped by the use of weapons training to perfect the
use of force. All things being equal between combatants and internal
alchemists, the adept that uses the sword will develop faster and execute
healing and harming more effectively than an adept who does not. Let us begin
our exploration of Western and Eastern pugilistic boxing in this context.
Study the
information provided by the link. This demonstration of the fusion of eastern and
western pugilistic boxing is based on decades of giving, taking, getting up
from and looking for mental, physical and emotional asswhuppins. I am
performing against younger and in some instances larger opponents. I have only
two advantages. I have martial skill. I have energetic skill. The origin and continuing
evolution of what you will see is chronicled on the Youtube Channel, Western
Long Boxing.
The Western Long Boxing system is a Taiji Quan style. It’s unarmed power comes from breath controlled postures used in transition during weapons drills and pressure testing in the ring and cage. Those trained in a similar manner and feel they do not need to, need not continue reading; however, those that do not should visit Temple Underground Internal Boxing Gym. If they do they will find themselves disappointed in their performance martially and energetically by comparison.
Let’s do some martial epistemology.
Sifu Marcus
Brinkman authored a translation of Wu Mengxia’s Original Skill in Taiji
Boxing. In this treatise great detail is placed on the use of clouding
hands. There is no live, demonstration that you will find better than in the
execution of Western Long Boxing. You will also never see a more powerful demo
of short power and the importance of mixing eastern and western methods of
neutralizing incoming force.The Western Long Boxing system is a Taiji Quan style. It’s unarmed power comes from breath controlled postures used in transition during weapons drills and pressure testing in the ring and cage. Those trained in a similar manner and feel they do not need to, need not continue reading; however, those that do not should visit Temple Underground Internal Boxing Gym. If they do they will find themselves disappointed in their performance martially and energetically by comparison.
Let’s do some martial epistemology.
Wu Mengxia also
authored the Nine Songs of Yang Family Small Frame Taiji Quan. From these two
treatises one can begin to understand a pugilistic application of Great Extremes
Boxing. For me it was the reading of Wu Gong T’sao’s Gold Book. It too is an
explanation of Yang Family Taiji Quan of the Small Frame method.
The question is where the term “long” comes into play. In the Gold book it is revealed as a treatise that borrows the definition of long from none other than Zhang San Feng’s treatise: Tai Chi Chang Ch’uan.
In motion the whole body should be light and
agile, with all parts of the body linked as if threaded together. The ch’i
[vital life energy] should be excited, The shen [spirit of vitality] should be
internally gathered. The postures should be without defect, without hollows or
projections from the proper alignment; in motion the Form should not become
disconnected. The chin [intrinsic strength] should be rooted in the feet,
generated from the legs, controlled by the waist, and manifested through the
fingers. If correct timing and position are not achieved, the body will become
disordered and will not move as an integrated whole; the correction for this
defect must be sought in the legs and waist. The principle of adjusting the
legs and waist applies for moving in all directions; upward or downward,
advancing or withdrawing, left or right. All movements are motivated by I
[mind-intention], not external form. If there is up, there is down; when
advancing, have regard for withdrawing; when striking left, pay attention to
the right. If the I wants to move upward, it must simultaneously have intent
downward. Alternating the force of pulling and pushing severs an opponent’s
root so that he can be defeated quickly and certainly. Insubstantial [empty;
yin] and substantial [solid; yang] should be clearly differentiated. At any
place where there is insubstantiality, there must be substantiality; Every
place has both insubstantiality and substantiality. The whole body should be
threaded together through every joint without the slightest break. Chang Ch’uan
[Long Boxing] is like a great river rolling on unceasingly.The question is where the term “long” comes into play. In the Gold book it is revealed as a treatise that borrows the definition of long from none other than Zhang San Feng’s treatise: Tai Chi Chang Ch’uan.
Taiji Quan Striking and
Grappling Integration
The key martial
term here is a motion of the
continuous kind. Western Long Boxing takes movement from an emphasis on static
to active foot movement. Striking is the concept of importance because it un-stuctures
as effectively as grappling uproots. These are martial concepts that are
founded upon energetic process. Postures are said to be threaded together as
described in the treatise and demonstrated in the video link. Postures
perfected through the practice of San Bao or the Three Treasures are threaded
together in thought, deed and passion. This is the enhancement of modal
behavior (thinking, doing, feeling) that internal boxing practice is supposed
to manifest. None of this is possible until the mastery of breath is said to be
“long”. So what does this mean in the sense of the term “Western”.
Western is a
term that reflects the emphasis of pragmatism over dogma. In the practice of
internal boxing this means that a martial system is unapologetically determined
to integrate doctrines, methods, philosophies and training regimens to enhance
modal behavior. In this context Taiji
Quan Master Chu Kao-Lao who was questioned but never physically challenged by
those who wanted purity of style over authenticity of method. Some would argue with the term authenticity and prefer the term effectiveness. I respond that in martial energetics or internal boxing the terms are synonymous. The terms Pugilism and Boxing should be synonymous terms but they are not. The definitions are not based on dictionary presentation. They are based on experiential application.
Boxing is the ability injure but not be injured in unarmed combative
situations. It implies that an adversary’s offense is neutralized through
evasion which is suggestive of maintaining a longer distance from an opponent
when striking and being very mobile when that distance is compromised. Pugilism is the give and take of
punishment, through striking and grappling, wherein no substantive external or
internal damage is incurred. It implies infighting and is suggestive of a
defensive method that neutralizes incoming force while exerting continuous
offensive force in an exacting, combative manner.
For the Western practitioner of Taiji Quan, a method of Internal Boxing, the following 26 strategies merge the Eastern Pugilistic Boxing way with the Western Pugilistic Boxing way.
13 Offensive Methods (Merging Taiji Quans 1st 6
Methods with the Seven Stars): Wardoff, Rollback, Press, Push, Split, Grasp,
Head, Shoulder, Elbow, Hand, Hip, Knee, Foot. For the Western practitioner of Taiji Quan, a method of Internal Boxing, the following 26 strategies merge the Eastern Pugilistic Boxing way with the Western Pugilistic Boxing way.
https://www.youtube.com/watch?v=sTs03OrsPrE&t=113s
13 Defensive Methods (Merging Eastern Elemental Steps with Western Boxing Movements): (All movements are Sunken, Circular, Spiraling, Centered and Rhythmic) Earth (Stationary), Metal (Forward), Wood (Backward), Fire (Traditional Right or Strongside), Water (Traditional Left or Weak-side), Air (Up and Down), Block, Parry, Trap, Duck, Pivot, Circle & Slip.
13 Defensive Methods (Merging Eastern Elemental Steps with Western Boxing Movements): (All movements are Sunken, Circular, Spiraling, Centered and Rhythmic) Earth (Stationary), Metal (Forward), Wood (Backward), Fire (Traditional Right or Strongside), Water (Traditional Left or Weak-side), Air (Up and Down), Block, Parry, Trap, Duck, Pivot, Circle & Slip.
Taiji Quan is taught as a combative system of
martial energetics. Stilling and moving meditation is an integral part of
performance enhancement. The aim is to improve modal behavior (thinking,
feeling, doing). Modal behavior intent
is insubstantial until the breath is mastered in such a way that it creates
form within the mind. The integration of Eastern and Western pugilistic boxing
creates principles of stilling and movement….
Principle is the substance of essence, energy, and
spirit. Essence, energy, and spirit are the substance of the body. Body is mind
applied. Power is the applying of body. Mind and body have a specific
controller: principle. Essence, energy, and spirit also have a specific controller:
heartfelt sincerity. Sincerity is the way of nature and to be sincere is the
way of mankind, and neither of these ways leaves the mind for an instant.
If you understand the principle that nature and mankind are of the same substance, you will naturally grasp the solar and lunar [i.e. active and passive] flow of energy, that the energy is the flow of intention, and that spirit lies naturally hidden within principle. Then you will obtain the martial and civil aspects, and the qualities of wisdom and spirituality. In order to make use of martial arts as a means to discuss mind and body or to develop power and strength, keep it based in the Way, for this art is not only for developing skill.
Power comes from the sinews. Strength comes from the
bones. Looking at it purely physically, one who has great strength is able to
carry many hundreds of pounds, but this is an externally showy action of bones
and joints, a stiff strength. If on the other hand the power of your whole body
is used, it may appear you are unable to lift hardly any weight at all, yet
there is an internal robustness of essence and energy, and once you have
achieved skill, you will seem to have something more wonderful than one who has
the stiff sort of strength. Thus runs the method of physical training for
self-cultivation.
Wu Family Gold Book Treatise on Taiji Substance and
Application… https://www.youtube.com/watch?v=36hKsO9v7eo
The Importance of Western Pugilism in
Taiji Quan
Much of the Greek way of Martial Arts was lost with the Fall of
Rome. Resurgence is found by the 13th
century and is in full practice in the sense of Close Quarters Combat systems
(Weapons and Unarmed Fighting). Competitive armed and unarmed fighting begins
to become competitive sport (in the way that Pankration developed in the
Mediterranean) by the 17th century. A Martial System is defined, in
this book, as a (combative & competitive) proven armed and unarmed practice
of fighting. The armed part of the system precedes the unarmed part as it sets
the principles of offensive and defensive form to be used in applied function.
The sword teaches aggression, the shield protection and the spear evasion. The
unarmed practitioner would abide by the lessons that these weapons teach in
battle. There are two classic treatises in Western Martial Arts that give a brief
example of this doctrine in a manner that could be understood by a Western
Internal Pugilist: Boxiana and Fistiana.
The significance of the treatise Boxiana and Fistiana is that they give
an historical connection between Greco-Roman martial systems and the resurgence
of those systems in pre-modern Western Martial Arts. The Significance of
Professor Mendoza's work is that it emphasizes and details a treatise that
emphasizes skill over natural ability. This information needs to be assessed to
understand how the West viewed the Martial strength of China, the source of
Internal Boxing, at the end of the 19th century; moreover, how that
view reinforces the importance of the worth of knowing the sources of
contemporary Pankration and Pammachon.
More examples of the development
and evolution of Western Pugilistic Systems are Professor & Champion Daniel
Mendoza’s treatise on competitive 19th
century Boxing, Professor’s Chausson’s
treatise on competitive and combative Kickboxing and Professor Lewis’s and
Price’s 19th and 20th Century treatise on Mixing Boxing
and Grappling for (street) Combative purpose.
Through the books Boxiana and Fistiana one finds that Ancient Greek
Pankration and Pammachon skills were highly prized as sources to rekindle and
justify the militant behavior of Western Europeans during their rise to global
hegemony. If anything these 17th Century illustrations are powerful reminders
that the West were most certainly scientific in their cultivation of Martial
prowess as will be presented later with more specificity. In the West, during
this epoch, a Martial Master was not considered so until he could not only
demonstrate but explain his system of fighting in a treatise. This method of codification is representative
of a culture that took Martial Science endeavors as a scholarly and practical
academic enterprise.
Daniel Mendoza is the father of the “Sweat Science of Boxing”. Using the
House of Boughton Rules of Fighting he was a Heavyweight Champion at 165 lbs.
who bested opponents twice his size and out-weighted him by 40-100 pounds. He
details how he did this in the book, The
Art of Boxing. Literary references
like Boxiana and Fistiana detail the history of Western competitive Pugilism up
to the 20th Century.
Mendoza’s Treatise was written in the same century that Wang Zhongyue
wrote his Tai Chi Ch’uan treatise. However the Western Treatise is more
functional than allegoric:
Mendoza’s Two Principles of Pugilistic Boxing
The First
principle to be established in Boxing is to be perfectly masterful of the
equilibrium of the body…. As to be able to change from right to left handed
positions: to advance and retreat striking or parrying… and to throw an
opponent’s body forward or backwards without difficulty or bafflement.
The Second
principle to be established is the position of the body, which should be in an
inclining posture or diagonal line… as to lace the pit of the stomach out of an
opponent’s reach… the elbows at the ribs, both knees bent and the hands
directly before the throat or chin.
Later
in the book the reader will see how these insights are very close to Eastern
Treatise directives of body position. One will also see how I have found ways
to alter the traditional forms of the east to meet these principles. It is
important to note that Eastern mimicry of Mixed Martial Art treatise and
lessons also call for these adaptations to be competent in competitive unarmed
training.
By 19th century Professor Chausson of France adds a Treatise
called The Noble Art of Savate which
combines upper-body striking and lower body striking and proves its
effectiveness in competition. Edmund Price's book on self-defense and the
Danish book by Professor Onderrichtinge, Worstel
Konst, details how Western Pugilism can be codified to be applied to Close
Quarters Combat. If one adds to this lexicon of unarmed combat the time honored
texts that codified the use of weapons (Trattato di' Sciencia d'Arm) written by
Professor Papa Guilio III then the Warrior Scholar of Western Pugilism indeed
has a wealth of referential guidance.
Illustrations of The Noble Art of Savate in the 19th
Century
A Martial Arts System is based on weapon and empty-handed skill
refinement and cultivation. Of course
this idea is the reason for presenting the revision to the Art of Western Tai
Chi Ch’uan. This is the earliest
evidence for a precedence of a Western Tai Chi Chuan being practiced in Europe
as early as the 17th Century. The following drawings depict the
exactness and flow of an exchange that is meant to train for CQC situations.
Sword
(Dagger) Two-man Forms
In the middle of the 19th century England and China can be viewed as representatives of Western and Eastern martial culture. Martial contests were conducted regularly in each culture. The two cultures were actively engaged in intellectual and mercantile enterprises, although in a “lopsided” dynamic relationship.
In due course the martial curiosity of the British who lived in China
led to a scrutiny of Chinese Martial Arts.
A British 1870’s periodical called the China Review published an article
called The Noble Art of Self-defense in China.
In this observation of Chinese martial arts unarmed combat is not given
much account (China Review, 1873, pg. 85).
British Illustration of Chinese
19th Pugilism
Ethnocentrism may have played a part in this account even as
contemporary research and media presents the world with the richness of Eastern
Martial Art prowess in pre-20th Century history. The secrecy by which the formidable skills
of lineage Kung Fu was practiced was, of course, another contributing
factor. However, the Western interest in
un-armed combative skill was indeed in existence and in need of codification
and cultivation.
An important treatise written by Edmund Price in England and published
in 1967 called The Science of Self-defense: A Treatise on Sparring and
Wrestling. Striking and grappling, in
tandem, in a standing position is preferred as is the trend in the 21st
Century. The author writes about the
importance of understanding the rise and fall of Greco-Roman hegemony as it may
have hinged on the celebration and practice of combative sports. He even alludes to the combative nature of
human beings in a modern age: (Price, pg. 2 & 3)
Our purpose is not to dwell on the past; but no one familiar with the history of the Grecian or Roman people, can fail to realize the fact, that to out-door sports and games they were indebted for their stalwart warriors, warriors that made Rome the mistress of the world. It was only when effeminacy and luxury pervaded the masses of the nation that the seven-hilled Queen fell before the conquering arm of the Goths and Vandals.
Man is a pugnacious animal. The organ of combativeness is largely developed in many heads, and has just as legitimate a place as reverence of ideality, and though Phrenologists term it a propensity…Wisdom should teach us, not to ignore either its existence, or power for good or evil, but how wisely to guide and control it. It is a well-known fact that professional pugilists are generally men of great forbearance under provocation, and we are satisfied that a thorough knowledge of the 'Art of Self Defence' renders man not quarrelsome but forbearing, for they feel it is glorious to possess a giant's strength, but cowardly to use it like a giant. Therefore, on the score of good manners and breeding, we suggest a thorough cultivation of this manly accomplishment.
Learning to Connect Modal Behaviors through First Gated Change Regimens
From the pictures and information presented so far you can see the foundations
of Western Long Boxing. In essence it’s the pragmatic systemization of eastern
and western martial and energetic science. Pushing Hands is akin to the Ring
Bach two person form in the sense of connecting intentions through touch and
using skill to neutralize incoming force. It is a gentle exercise that helps
coordinate breathing, rhythm, strength, speed and intention. One follows,
links, adheres, sticks to never release or resist. In this sense it is intended
for meditative exchange of energy. It is not intended to measure the skill of
those adepts who have very little fighting skill. It is part of a process that
can help one reach a fuller level of martial energetic skill execution.
If one practices pugilism, in a combative sense, then striking and
grappling must come together. A weapon being in the mind of the practitioner,
makes the martial energetic practice worthy of attention. Look at the video of
training my son in knife fighting. Then look at the picture sequence. You will
find value in both first gated change regimens because they help find
connections with continuous and limited physical contact. It is the gap in
between that helps develop a knowing without knowing…. An awareness such as
this is cultivated from the first gated to the sixth gated change. The
cultivation of moving and stilling meditation manifests a vitality that
enhances our modal behavior. This is possible when we train the extremes of our
modal behavior. By doing this we find a middle way, a center state of being. As
human beings we are at our best when we are at our worst. This human condition
can be used to evolve beyond our self-imposed and naturally imposed limitations
of behavior. Reflect upon this observation.
CQC Armed & Unarmed Training
https://www.youtube.com/watch?v=7EXHqVBCvPw
Bow… Engage with single arm
ward off and begin silk reeling… Assume double arm wardoff against push.
Transitioning
From Great Extremes Long Boxing to Western Long Boxing
(The Power of Vedic & Taoist, Stilling & Moving
Meditation)
Is There an
Authentic Kung Fu Process?
Internal Kung
Fu is hard work to achieve skill. Neijia Gong is internal boxing and alchemy.
The first gated change deals, directly, with armed and unarmed training. This
develops a powerful sense of discipline, confidence and humility. The forth
gated change deals directly with Taoist qigong. This develops longevity,
rejuvenation and cultivation of essence, energy and vitality. Practiced in
their extremes the adept will begin to find the ability to harm and heal,
themselves and with time, others. When the adept possesses these abilities it
is said they have Internal Boxing and Alchemy skill. If the process they follow
produces such skill then their kung fu is authentic. This is the case whether
the process is along contemporary or traditional, lineage or non-lineage
regimens of practice.
This training
to gain authentic skill is conducted so that the adept learns to mentally,
emotionally and physically connect to other people and things. When the adept
is at a fuller potential of modal behavior they will be able to consciously
connect to places. When a person's Neijia Gong brings them to the center of
extremes in thinking, doing, and feeling they exude a sense of peace and
power. What they feel, more than likely,
is a shared sense of knowing who, what, where, why and when they are in the
scheme of things. Western Long Boxing is
a discipline where the goal is as illusive as the regimens are developmental:
There seems to be no end to the work because as you reach one level another
level presents itself.
It is in our
nature to be volatile when we express the separating essentials of taijitu and
ghostlike in a void-like state of Wuji.
We become immortal in a transcendental state of san bao, and translucent
in a capricious state of Tai Shou Yin Ying.
We become sage-like in a transformational state of Wuji and Shiva-like
in the uprooting and unstructuring states of liu men gua qi xing ( 6
neutralizing postures and 7 Stars).
Finally, we are formless in the adapting states of Bagua. Neijia Gong is a compelling practice of
finding the center of extremes in modal behavior because those who practice it
have experienced its power. From these
experiences they have found faith in the process. It is the process that authenticates Neijia
Gong as a martial science.
As a
practitioner, myself, I know those like me will perfect themselves through
dedication, commitment, and perseverance.
The result is a physical state of being that could be described as a
Warrior's Heaven (the mental state a Scholar's Sanctum sanctorum, the emotional
state a Priest's Monastery) where love of self, found through discipline,
becomes a love of everything else and everyone else. But, as is in our nature, until we transcend
it, there will always be battle and always the fight. We need to be at peace with that until we are
content with what we behold.
I believe all
of the brothers and sisters reading this book are dedicated, skilled, and
martially educated adepts with formidable skills against the uninitiated. You have turned to the ways of our Western
Long Boxing discipline to add to that kit of tools. That being said, I am blessed with enough
access to information to know the rewards of discipline that go beyond
traditional allegiances and systemic boundaries. It cannot be contained through vows. It cannot be misdirected through secrecy of
realistic practice. Authentic Internal
Kung Fu can be observed as the unseen but intensely felt practice of
responsibly sharing all that is known about a discipline (in an open forum) for
the purpose of providing a process that will be applied to the arduous task of
achieving skill.
Great
Extremes Long Boxing (The Original Codified Taiji Quan Classic in China) has
many paths to achieve the center of modal extremes aimed at enhancing full
potential of thinking, doing and feeling. When this is the goal it opens doors
to those ready and desiring. For these
people, teachers appear when the student is ready, and students appear when the
teacher becomes a student. Our
discipline is safe in Western Hands and, as such, as authentic as any on
earth. In our hands are the most
effective healing and devastated harming martial science system of its kind
because we are the most creative, pragmatic, integrative, and ubiquitous culture
on earth, at the moment. The most dedicated
of us will eat bitter to evolve this discipline radically, or from the root, to
be as it was intended: Pugilistic Internal Alchemy!!!!
Structure, Rooting and Movement in Great Extremes Long Boxing
The rules of
structure must be powerful enough to help the adept – be he or she armed or
unarmed – to withstand the most powerful attack. It must also have utility to
respond or initiate an attack. This is combative thinking. Only a person in the
best of internal and external health can consistently perform to this standard.
Only the most dedicated to internal alchemy will have the longevity to gain
such skills. Yang’s Ten Points are a good guide for the armed opponent. But for
a pugilistic adept a slight lean at the waist, sinking of the elbows into the
ribs and placing the hands at the center and raised to be held tight to the
jaw… The iris of the eye tilted up as the forehead is tilted downward.
The Chen
system of structure holds that the back and legs be very strong through a
silkreeling process (discussed in detail in chapter five) that has the entire
body moving in the same, circular direction. The healing specifics of
silkreeling has the body snaking a chain of movements which develops and
reanimates suppleness of organs, muscles, bones and joints.
Then rise slowly while adhering to his torso rising his
center… He is ready to be uprooted…
Rooting is
simple. Squat to strengthen and relax the hips and lower back. The wider the
legs can be while squatting the more stability one will acquire. The pigeon
toed posture of Wing Chun is also an excellent posture to practice in the
defense of being pulled off balance. In either training exercise one must
connect with a circular weight. This will help the connection from the earth to
the body and to an object be it a person or a weapon.
Whether the
stance with a slight or profound usage of substantial/Insubstantial (Small
Frame or Large Frame Stance) the side that engages opponents, in a static or
dynamic posture, must have where the top thigh and torso meet compressed into
the hip. This is the substantial or weighted side and the weight on the foot
rests mostly just below the balls of the feet at the foot-hollow. The
insubstantial or unweighted side must have the hip opened and thigh and torso
as separated as possible. It is on this side that the ball of the foot-hallow
and the heal move to turn and twist the torso, with the hips locked, to issue
striking while in close range.
Movement is
about dynamic compression and release of the hip while engaging incoming force
in a circle and discharges that force with its own in a linear manner. I have
come to believe that soft is circular, and hard is linear.
The
transitions from one to the other should be spherical, so essence, energy, and
vitality are expressed in tandem until movement is exhausted by choice or
design. Definitions of energy are made
to account for shape, and not force alone. The spiral defines the shapes of
linear and circular manipulations of energy.
Everything
has force and power. It is just the
intensity and directional movement, which is the issue of emphasis. I love the idea of the "investing in
loss" aspects of these concepts because they can be understood when the
principles of yielding and neutralizing are applied to incoming force.
Shadowboxing
Form must follow Combative Application
Uppercut in
Form and Function
It is very
difficult to express Western Long Boxing in the manner that Zhang San Feng,
Wang Zhongyue and Li I-yueh discuss in their treatises without the ability of the entire body (inside and
out) performing actively unified structure of linear, circular, and spherical
design. The moving form is a series of
transitioning structures that are circular to neutralize, linear to discharge,
and spherical to gather while doing both in tandem.
Hook in Form
and Function
Moving structures
like these must not collapse, over-extend, rush-in or resist; However, in
relation to incoming force, they must follow to invite resistance, link to make
them rush-in, adhere so they over-extend, and stick so that they collapse. These are my thoughts when I apply the
principles of Great Extremes Long Boxing to armed or unarmed practice and to
stilling/moving meditation.
Neutralizing
Incoming Force and Redirecting Force
Greeting
incoming force and swallowing … His force exhausted I return the force …
About
rooting--let me explain my take on this as a developing adept--rooting is good
when the foot is static and linear. It
is devastating when it is dynamic and circular.
What makes what we do magical to the uninitiated is our ability to be
within reach and not touched, touched but not harmed, felt but not seen.
He yields
attempting to attract into emptiness… Find opening to discharge strike around
guard
How do we do
this at its most effective? We constantly follow to cause pressure on the
opponent's skill. We constantly Link to bridge physically (Contact/Breath),
mentally (Mantra/Visualization) and emotionally (Intensity/spirit). We constantly Adhere to neutralize (5 Steps,
6 harmonies, Neutralizing methods & 8 Gated/Changes) incoming force, and we
constantly stick to strike (7 Stars).
Circular
Pivoting Continuous Strike
https://www.youtube.com/watch?v=1i7gbta47H8
We do this in
order to never release or resist force, but to borrow it in order to find,
establish, maintain or institute harmony.
This is our way. This is truly
our root. This is our discipline, and when viewed by observers when we express
martially, it is like a storm erupting over a mountain lake. We are the tempest who can forgive, educate,
punish, or destroy. Such is our charter
when our skills are peerless in the form of Great Extremes Long Boxing.
Tai Chi Ching Ch'uan
Great Extremes Long Boxing Treatise
Chang San-feng (est. 1279–1386) as researched by Lee N.
Scheele
In motion the whole body should be light and agile,
with all parts of the body linked as if threaded together. The ch’i [vital life
energy] should be excited, The shen [spirit of vitality] should be internally
gathered. The postures should be without defect, without hollows or projections
from the proper alignment; in motion the Form should not become disconnected.
The chin [intrinsic strength] should be rooted in the feet, generated from the
legs, controlled by the waist, and manifested through the fingers. If correct
timing and position are not achieved, the body will become disordered and will
not move as an integrated whole; the correction for this defect must be sought
in the legs and waist. The principle of adjusting the legs and waist applies
for moving in all directions; upward or downward, advancing or withdrawing,
left or right. All movements are motivated by I [mind-intention], not external
form. If there is up, there is down; when advancing, have regard for
withdrawing; when striking left, pay attention to the right. If the I wants to
move upward, it must simultaneously have intent downward. Alternating the force
of pulling and pushing severs an opponent’s root so that he can be defeated
quickly and certainly. Insubstantial [empty; yin] and substantial [solid; yang]
should be clearly differentiated. At any place where there is insubstantiality,
there must be substantiality; Every place has both insubstantiality and
substantiality. The whole body should be threaded together through every joint
without the slightest break. Chang Ch’uan [Long Boxing] is like a great river
rolling on unceasingly. Peng, Lu, Chi, An, Ts’ai, Lieh, Chou, and K’ao are
equated to the Eight Trigrams. The first four are the cardinal directions;
Ch’ien [South; Heaven], K’un [North; Earth], K’an [West; Water], and Li [East;
Fire]. The second four are the four corners: Sun [Southwest; Wind], Chen
[Northeast; Thunder], Tui [Southeast; Lake], and Ken [Northwest; Mountain].
Advance (Chin), Withdraw (T’ui), Look Left (Ku), Look Right (Pan), and Central
Equilibrium (Chung Ting) are equated to the five elements: Metal,Wood, Water,
Fire, and Earth All together these are termed the Thirteen Postures A footnote
appended to this Classic by Yang Lu-ch’an (1799–1872) reads: This treatise was
left by the patriarch Chan San-feng of Wu Tang Mountain, with a desire toward
helping able people everywhere achieve longevity, and not merely as a means to
martial skill.
Kick in Form
and Function
It is
important to note that the reader knows that this treatise was not meant
primarily for unarmed combat. It was
meant for use of the sword. Connection
is the theme of this treatise, and the underlying alchemy goal of the esoteric,
but finally revealing secrets of the Ten Gated Changes. From a Western perspective, this observation
has great importance because unarmed Taiji Boxing and Western Boxing are both
annotated historically by treatise. In
the Western Martial Arts history, the writing of treatise was sacrosanct for
the Master of Arms. The first of note is
James Fig (1719-1791) who was a Master of Self-defense. His "Dojo or Kwoon" was called an
Amphitheatre. As much a building as an
institution, these were gymnasiums where Gentlemen could learn a Master's
Martial Science System. Fig’s system was
a standard for centuries, even as the rules of unarmed combat would evolve into
a less dangerous Combat Sport. The
standard was Sword, Quarter Staff and "The Manly Art" of
Pugilism. That being said, the
implication of Traditional Chinese Family and Monastic Taiji Boxing being
taught as an unarmed martial science, firstly, and then with the sword,
secondly, (if even at all) is troublesome.
There are many practitioners of contemporary Taiji Quan whose only
connection and expression of the sword is the form--with very little sparring
or conditioning. This is a
distinguishing feature of Western Long Boxing.
This feature arguably differentiates the practitioner from the peerless
boxer that Wang Zhongyue speaks about in his treatise which is discussed in the
next section.
Crossing Swords High & Low and to the Side …
Prepping to Walk the Circle
Great Extremes Long Boxing (GELB)--A Living Discipline
"Chang
Ch’uan [Long Boxing] is like a great river rolling on unceasingly". This
is a powerful statement of armed/unarmed combat and internal alchemy. The stilling and moving meditative states are
presented in the prose thereby making the treatise above the foundation of Long
Boxing. The ultimate purpose is to
connect to oneself and one’s environment in such a way that there is a knowing
within the heart/mind that supersedes kinetic and cognitive logic. The spiraling flow of transitions from
posture to posture is constructed from the development of the heart/mind, from
intuition and feeling. It is understood
as a continuous flow of transitions from one posture to the next.
Apply the
term Wu Chin when facing an opponent facilitates this: Follow, Link, Adhere
Stick, Never Release or Resist. Power is
gathered through Stilling Meditation and observably expressed in Moving
Meditation. The stilling meditation
aspects are found in the internal alchemy regimens that teach the adept to
express Wuji (Yin/Yang Fused), Taijitu (Yin/Yang Separated), San Bao (Essence,
Energy, Vitality), and Tai Shou Yin Yang (Greater and Lesser Yin/Yang). The moving meditation aspects are found in
the moving meditation regimens that aid in the expression of Wu Xing (Five
Elements), Ba Men (Six Harmony neutralizing methods), Qi Xing (Seven Stars),
and Ba Men Qua (Eight Gated Changes).
The following treatise gives the standards of observable performance
when executing in accordance with Master Chang's guidance:
Throw in Form
and Function
The Treatise
on T’ai Chi Ch’uan attributed to Wang Tsung-yueh [Wang Zongyue] (Eighteenth
Century) as researched by Lee N. Scheele
T’ai Chi [Supreme Ultimate] comes from Wu Chi [Formless
Void] and is the mother of yin and yang. In motion T’ai Chi separates; in
stillness yin and yang fuse and return to Wu Chi. It is not excessive or
deficient; it follows a bending, adheres to an extension. When the opponent is
hard and I am soft, it is called tsou [yielding]. When I follow the opponent
and he becomes backed up, it is called nian [sticking]. If the opponent’s
movement is quick, then quickly respond; if his movement is slow, then follow
slowly.
Pugilistically cross hands …. Prop arms into a circle & spiral … Swallow incoming Force
Although there are innumerable variations, the
principles that pervade them remain the same. From familiarity with the correct
touch, one gradually comprehends chin [intrinsic strength]; from the
comprehension of chin one can reach wisdom. Without long practice one cannot
suddenly understand T’ai Chi. Effortlessly the chin reaches the headtop. Let
the ch’i [vital life energy] sink to the tan-t’ien [field of elixir]. Don’t
lean in any direction; suddenly appear, suddenly disappear. Empty the left
wherever a pressure appears, and similarly the right. If the opponent raises
up, I seem taller; if he sinks down, then I seem lower; advancing, he finds the
distance seems incredibly long; retreating, the distance seems exasperatingly
short.
A feather cannot be placed, and a fly cannot alight on
any part of the body. The opponent does not know me; I alone know him. To
become a peerless boxer results from this. There are many boxing arts. Although
they use different forms, for the most part they don’t go beyond the strong
dominating the weak, and the slow resigning to the swift. The strong defeating
the weak and the slow hands ceding to the swift hands are all the results of
natural abilities and not of well-trained techniques.
From the sentence “A force of four ounces deflects a
thousand pounds,” we know that the technique is not accomplished with strength.
The spectacle of an old person defeating a group of young people, how can it be
due to swiftness? Stand like a perfectly balanced scale and move like a turning
wheel. Sinking to one side allows movement to flow; being double-weighted is
sluggish. Anyone who has spent years of practice and still cannot neutralize,
and is always controlled by his opponent, has not apprehended the fault of
double-weightedness. To avoid this fault one must distinguish yin from yang. To
adhere means to yield. To yield means to adhere. Within yin there is yang.
Within yang there is yin. Yin and yang mutually aid and change each other.
Understanding this you can say you understand chin. After you understand chin,
the more you practice, the more skill. Silently treasure knowledge and turn it
over in the mind. Gradually you can do as you like. Fundamentally, it is giving
up yourself to follow others. Most people mistakenly give up the near to seek
the far. It is said, “Missing it by a little will lead many miles astray.” The
practitioner must carefully study. This is the Treatise
From Master
Wang there is a portion of the treatise that holds the standard for the Western
Long Boxer to become a peerless boxer, a wielder of the Supreme Ultimate
Fist. The power of the statement renders
years of training to the simplicity of illusive and Pugilistic Internal
Alchemy.
It directs
the adept to become, in action, what he/she should feel in spirit: Looked for
his/her power cannot be seen, listened for cannot be heard, felt but cannot be
touched. "Don’t lean in any direction; suddenly appear, suddenly
disappear. Empty the left wherever a pressure appears, and similarly the right.
If the opponent raises up, I seem taller; if he sinks down, then I seem lower;
advancing, he finds the distance seems incredibly long; retreating, the
distance seems exasperatingly short. A feather cannot be placed, and a fly
cannot alight on any part of the body. The opponent does not know me; I alone
know him. To become a peerless boxer results from this" (Sheele).
Although it
is clear that the author is talking about unarmed combat, it is less clear that
he is not also negating to specify the obvious. He is saying that these wisdoms
obviously used with a sword is not only plausible but necessary to take into
account if the treatise was to be taken seriously by any warrior of the
time. I first thought that this treatise
was written for the sole purpose of describing the perfection of skill when
observing an accomplished Great Extreme Long Boxer in unarmed combat. It is still that and more, given my new
insights. It could be used as an
accompanying document describing how to react to the loss of a weapon or being
without one.
Are the
reflexes of a master swordsman (skilled in these treatise) powerful enough to
slip and bridge to the handle of a lesser skilled opponent with a sword with
the goal of disarming him? Yes, I
believe that it is possible. That being
said, we should always keep in mind as Westerners how this treatise can aid the
armed and unarmed adept if they train the sword with an emphasis in order to
prevail in unarmed combat.
Strengthening Yin/Yang Motility
Vessels
The Yang Motility Vessel is the principle source of discharging energy. Standing and Inverted Vedic Postures strengthen the connection between energies and intent. Within Yang the Yin is hidden, The Yin Motility Vessel is strengthened by Inverted and Seated postures that gather energy from the binding of compressed air within the body focusing on the anus, abdomen and Esophageal Airway, Both should be profoundly studied to build the proper defenses and offenses of unarmed combat.
The Yang Motility Vessel is the principle source of discharging energy. Standing and Inverted Vedic Postures strengthen the connection between energies and intent. Within Yang the Yin is hidden, The Yin Motility Vessel is strengthened by Inverted and Seated postures that gather energy from the binding of compressed air within the body focusing on the anus, abdomen and Esophageal Airway, Both should be profoundly studied to build the proper defenses and offenses of unarmed combat.
All movement begins
with a thought regulated breath…
The stilling nature of the posture of sitting in
this way has effect. Intake, retention and release of air, compression of air
and mudra/mantra expression controls energy and stores it. This is the essence
of stilling the body so that the mind explodes with awareness. The same
thinking, action and feeling is used when approaching an antagonist. For the
uninitiated it is an experience that can be best described as… unsettling!!!!!
Energy is found
from the earth and sent through the adept to the heavens. This feeling is
expressed defensively and offensively.
This is the way of form and function….
The Fifth (Vinyasa)
and Seventh (Sparring) Gated Changes
Warrior Postures
and Squatting … Keys to Internal/External Fighting Strength
Compression and extension…
opening and closing… swallowing and spitting out…
Vinyasa Yoga unifies Breath, Intent and Movement
… Protection from Incoming Force
Finding Center of Extremes and Balance between
Tension and Relaxation…
This yogic posture is one of three exercises
that protect and rejuvenate. They also form the basis of pugilistic might. One
must eat bitter and invest in loss to benefit from them.
Posture
Reinforces Power of Movement
The Vedic and
Taoist postures that extend appendages and open the fertility and spiritual
energy centers in the lower abdomen and spine gives youthful movement,
suppleness, balance.
The Fifth Gated
Change regimens are responsible for strengthening Yang Motility Vessel Pathways
and Yin Motility Vessel Pathways. The strengthening of the former develops
great ability to discharge energy in pugilistic practice. The strengthening of
the latter develops a great ability to withstand incoming force. This is the
Tao of the Third and Fifth Gated Changes developed from pugilistic and yogic
practice…. Internal Boxing and Alchemy!!!
Ten Gated
Changes
Review the information on the link referring to the Ten Gated Changes.
The specifics are found in the well-reviewed book, Western Long Boxing: Tao of
Ten Gated Changes. Pugilism and Vinyasa
Yoga are the Third and Fifth Gated Changes. The Third gated change gives one
great protection from unwanted incoming internal and external forces. The fifth
gated change gives great powers of joining mental intent and physical
realization of that intent. These two gated changes are linked to moving
meditations that will give one powerful skills that will help them develop an
uncanny awareness of intent, This skill will be cultivated in the sparring
regimens of the Sixth gated change. Advancing into the Seventh Gated Change one
enters the powerful essence gathering stilling meditations of Metta and Tummo
Meditation.
The compassion and breathing regimens cultivate energies that literally
change the composition of the nervous, neurological and limbic systems. Taken
together the stilling meditations of the Seventh Gated Change and the moving
meditations of the Sixth Gated Change provide the extremes of modal behavior
practice. One is now ready for Bhakti or surrender yoga. As a result one begins
to expand consciousness to other planes of existence even while sparring. It can
also be developed and glimpsed as an expanding conscious state in recovery
practices discussed in Chapter Five. Restorative powers come from Alternate
Nasal Breathing (Second Gated Change) and Taoist Microcosmic Orbit (Fourth
Gated Change). The Mantras and Mudras resonate through conscious and
unconscious states of mind, body and emotion. As such they help join in the
centering process. This is the connecting of Vedic and Taoist alchemy. In the
regimens of the Sixth Gated Changes the treatise of the Five Character Secret
provides a guide.
The Five Character Secret of Calming Mind, maintaining continuous breathing,
unifying Agility, Building Intrinsic Strength and Concentrating Spirit is a
process completed by eating bitter and investing in loss. The more intense the
extremes of internal and external regimens the deeper the centering of modal
behavior. Power... True Power is eminent
but the danger is that humans were not meant to hold onto power... only to
funnel it to its destination. Capability must give way to capacity goals of
practice. All things being relative to a time training begun power will
manifest within and change will come. This is first evident in ones immunity
against common illness and then martial science development.... The presence
changes as does the perspective.... You will begin to learn to control the
power of others.
Tummo is the practice of increasing the powers that flow through the Yin
Motility Vessel. This vessel of meridian pathway involves the stimulation of
Kidney, Bladder and Lung accupoints to regulate brain functions and the opening
and closing of the eyes, bring energy to the head and balance energies in the
lower extremities. When this vessel is free of stagnation and the organs
involved are free from inflammation:
- Improved sleeping
- Improved focus
- Improved vitality
- Improved urination function
- Improved resistance to blunt force trauma
This stilling meditation method raises the body heat to an extreme
level. An adept can survive sub-zero weather with very little clothing worn. So
long as the body is not trying to repair a combat injury while performing
intense external regimens, the adept will be resistant to common seasonal
illnesses. These powers of increased internal strength and stamina allows one
to commit to a more consistent martial science program of improvement. The
“pearl” or outer case for the immortal fetus begins to form manifesting as a
knot of concentrated viscera and muscle at the lower dan tien. There is an
energetic feeling that is associated with this manifestation of yin energy. The
skills also allow one to seem like they can walk through incoming strikes.
Intercepting, Blocking, Trapping and Twisting incoming Strikes at the wrist and elbow to uproot and place opponent in position to use a striking combination is now a certainty of success. When the benefits of the Tummo practice begins to be recognized during sparring there is an altering of consciousness. One will begin to understand stamina as a state of mind at some point during modal behavior conditioning... it becomes the place where my understanding of the feeling of "tired" really is an illusion reflected in my fear of loss. Sung or total, modal relaxation can now be an observable thing.
Intercepting, Blocking, Trapping and Twisting incoming Strikes at the wrist and elbow to uproot and place opponent in position to use a striking combination is now a certainty of success. When the benefits of the Tummo practice begins to be recognized during sparring there is an altering of consciousness. One will begin to understand stamina as a state of mind at some point during modal behavior conditioning... it becomes the place where my understanding of the feeling of "tired" really is an illusion reflected in my fear of loss. Sung or total, modal relaxation can now be an observable thing.
The Internal Alchemy of Western Long
Boxing
Emphasize the
breath before everything in order to ensure the execution of the Five Character
Secrets of Li I-Yueh. In my practice of Applied Form and the execution
of Wu Chin (Follow, Link, Adhere, Stick, Never Release or Resist) I have found
it best to follow strong at all times. This is because the martial application
of Neijia Gong is to in-fight. A good infighter knows when to defensively close
and offensively open and to do the former with greater emphasis than the
latter. In this context relaxation and tension is balanced through the teachings
of Qigong seated and standing (static) postures.
Erectness, grounded-ness, weightlessness, substantial
and insubstantial are harnessed in the sessions of vitality which for most is
Silk-reeling.... Perhaps the muscles are relaxed but the joints are flexing
with proprioception... The Chest is definitely relaxed but the abdomen ripping
as the tailbone is lowered and opened.... Asanas are a conscious balance of
tension and relaxation wherein the act of balance grows ever quieter with
sustained practice. So it is with the martial application of Neijia Gong.
Soft is a shape
that is always strong. Hands propped up in a circle to receive incoming force
is manifest with the first concept of Western Long Boxing: Peng which
immediately must become a Confounding Round Spiral.... and then a strategy
found in the Eight Words Song after finding the opponent's flank: The first to
execute One Ward-off, Two Roll-backs, A press and a push will take the
initiative... Then seek the oblique and stick (strike) them or allow for Hua
Chin... attraction into emptiness... When feet are static silkreel to a
substantial insubstantial alternating weighted beat... When in motion make them
circle to gather energy and make them linear when releasing it... The stages of
internal boxing regimens of Vedic and Taoist, Stilling and Moving meditations
help the adept integrate martial and energetic aspects of the Ten Gated Change
process.
There are 4 stages to the Stilling and Moving Meditation methods one
will use during the Third Gated Changes performed in pugilism. The pugilistic
regimens are supported by combining elements of the 2nd, 4th
and 6th gated changes. These methods are cumulative in effect and
immensely effective in enhancing modal behavior as the skills gained in
practicing pugilistic training. In the Gated Change process pranayama and
pugilism is used to move the body and the mind but suppress the emotional
spread of energy and channel it where needed. The emotional "tank" is
not to be emptied in a forceful manner. Emotion is a force to be harnessed,
directed and connective from the adept to the elemental forces of the heavens
and earth.
This is a metaphysical perspective but scientifically, observable. There is an observable process to be followed based upon the construction of a practical set. This is an intervention for combatives adepts authored by Professor Dorthy Yates. The Abdibhamma Psychology is phenomenologically assessed in the works of Dr.’s Lutz, Dunn and Davidson concerning Tibetan Meditation processes:
This is a metaphysical perspective but scientifically, observable. There is an observable process to be followed based upon the construction of a practical set. This is an intervention for combatives adepts authored by Professor Dorthy Yates. The Abdibhamma Psychology is phenomenologically assessed in the works of Dr.’s Lutz, Dunn and Davidson concerning Tibetan Meditation processes:
1) Develop an intellectual, attitudinal and kinetic foundation to
illicit trust and confidence in fighting ability.
2) Develop breathing and other relaxation skills known today as Samatha
Focus Attention (FA) leading to Vispayana Object Monitoring (OM) which brings
the body to a muscle-tendon tense-free state and the mind to a tabula rasa
state. The OM aspects lead to the seventh gated change.
3) Integrate mantra or psychodynamic exercises presently called
Self-Talk (ST) into the cycles of breathing that accompany samatha and
vispayana meditation methods. The former is a fixed attention logic stability
exercise that activates the right hemisphere of the brain. The latter is an
emotional uninhibitor exercise that stimulates the left side of the brain.
4) Oscillate between samatha and vispayana methods with a fuller
emphasis in time on the samatha method to hold the emotional stimulation to a
measurable state of lesser than the fixed attention aspects of breathing and
kinetic motion. This keeps the training well within the third gated change
arena. But breathing alchemy is an essential aspect of pugilism. The samatha
aspects of altering consciousness helps us understand how important pugilism is
to developing internal boxing expertise.
1. Yawn and Sigh for several mins before motion. While in motion air goes
in nose out mouth and then in top of nose out the bottom and then in the bottom
of the nose and out the top. Control breathing with focused attention drills
that have you forcing air out every fifth, seventh or 9th step or strike. This
is down through the anaerobic phase of the moving meditation which is 2.5 to 3
mins.
2. Coordinate the breathing rhythm with the movement rhythm from mins 3
through 10. This is the period leading to the aerobic phase of moving
meditation.
3. After 10 mins of focused attention breathing ones respiration is much
smoother and sunken, centered, circular and rhythmical. Visualize, from the
outside in, watching yourself move with proper coordinated breathing and
moving. Observe yourself as the object of monitoring. You will become your own
purpose for moving at all.
4. Next visualize yourself as being within your own inner vision. This
vision of self is perfection made more perfect because you will take the wheel
so to speak. The true captain of this vessel meant to serve your will. It is
now purified enough to do so. You are submersed within the image of yourself
without thought of your physical body.
5. Begin muttering a mantra or self-talk expression that is in sync with
your inner and outer motions. This mantra means something to you that is
conscious and unconsciously known to you.
6. While maintaining the mantra have your attention and visualization
oscillate between the attention on breathing and the attention on the
sensations you imagine having and see yourself having within your inner
vision..... Another method is to focus on any fixed point of the lower, middle
or upper Dan Tien. Then switch attention to desire to complete the task. Keep
oscillating attention until there is an expected halt in activity meaning the task
is done or the obstacle is removed.
The Alchemy Secret
of Changing Fire into Water
In the book “Science of Internal Strength
Boxing” by Zhang Nai Qi, there is presented the most succinct and important
message. It tells the internal boxer how to exist in the perfect state of
tension and relaxation in seated, standing and moving postures. How can an
adept rid the lungs of excessive toxicity?
The answer lies in the post-natal state of
being. In this state the abdomen is relaxed and the chest is tense. The mental
and emotional state is related to controlling the breath. In the pre-natal
state of being one is like a child. Children know how to breathe diaphragmatically.
One must return to the pre-natal state. To do this one must know the elemental
nature of water and fire as it relates to the abdomen and the chest.
Soft is a concept referring to yin or the
passive force. Hard is a concept referring to yang or the active force. As fire
and water relate to each other, soft and hard; moreover, yin and yang relate to
each other. In all the relations the former terms are passive and the latter
terms are active forces. As these interrelational concepts apply to post-natal
states of the abdomen and chest, the abdomen is a passive force (soft) and the
chest is an active force (hard).
The post-natal state needs to be reversed to be
begin the process of Western Long Boxing. The abdomen must be made tense and the
chest made relaxed in seated and standing, static and dynamic movement
postures. The second gated change regimens of pranayama and fifth gated change
of vinyasa yoga will make this happen. Through these gated changes mind and
body are unified through joining of intent and breath.
Lift the anal sphincter. Touch the shoulder
blades together. Drop the shoulders. Rest the elbows close to ribcage. Keep the
tongue on the roof of the mouth. Ensure the nine palaces are in harmony (this
is discussed later in the chapter). The shoulders, elbows and wrists are moved
and placed in sync with the hips, knees and ankles. To ensure balance within
the harmony the centers of the body at the lower abdomen, chest and head must
be aligned. Through the disciplines discussed in the previous paragraphs one
begins to gain self-mastery over automatic body functions.
Power over self through the submission of autonomic
function begins with mastering stillness. It is an indescribable feeling of
accomplishment when ones powers of stillness and motion are consciously felt
and controlled. In the sense of knowing self, being true to that knowledge and
treating others in accordance with that truth is accomplished, for me, through
the disciplines of Vedic and Taoist regimen.
It is my hope that this is an example of how others can do the same.
At the Temple the three
treasures are essence (harness sexual impulse), energy (align the spine in
standing and prone postures) and vitality (maintaining intensity between
anaerobic, aerobic, plyometric, eccentric action). We sit and breathe in
specific ways to gather energy. We use specific postures of standing and prone
to refine essence into energy. We cultivate energy into vitality through
specific movements in weapons drilling, striking drilling and grappling
drilling. The breath is manipulated as an expression of stilled posture
alignment and motion intensity execution. We teach the appropriate breathing
pattern for the expression of stilling and movement. The breath affects
thoughts and emotions way beyond the physical conditioning phase of competence.
It focuses thinking to endure the distractions of an offending opponent. It
converts emotions (spirit) into feelings (energy) that can be used extend the
limits of endurance, suppleness, strength and stamina.
Performing the Three Treasures for Taiji Boxing
Perform seated postures and control
breathing to gather essence. Perform postures standing and prone to align, open
and strengthen the spine and six harmonies (shoulders and hips, elbows and
knees, wrists and ankles) to refine essence into energy. Move from posture to
posture in continuous motion with alignment and harmonies that are synced with
rhythmic breathing to cultivate energy into vitality.
Martial Moving Meditation &
Application - https://www.youtube.com/watch?v=F_askZxQjNw
Martial and energetic regimens must be
performed within the numeric alchemy of time, space and repetition. Examples
are setting the goal of 108 minutes of sustained training, breaking that
sustained training into 36 minute sets, placing a focused attention 9 feet in
front of you on the ground when pugilistically running and synching breath to
three steps or strikes each for inhalation and exhalation. The ancients say
that a fuller modal behavior potential can be unlocked by following this
numeric alchemy.
All the fighters at Temple Underground undergoing the process are experiencing significant performance results. This can be seen mostly through the young pugilists’ performances on the Facebook page for Temple Underground Internal Boxing.
All the fighters at Temple Underground undergoing the process are experiencing significant performance results. This can be seen mostly through the young pugilists’ performances on the Facebook page for Temple Underground Internal Boxing.
The foundation of these practices of
breath control begins in the gathering of essence phase and builds from there.
Nasal manipulation increases health. Retention of air increases awareness.
Cessation of breath controls excessive responses to stimulus. These are just a
few descriptions of the, foundational, breath manipulating process. Diet, rest
and regular visits to TCM doctors supplement the efforts to
maintain health, raise awareness and regulate overstimulation. It is said that
martial science is not an art until it can be performed from apposition of
weakness. Temple Underground fighters are known as strikers with the ability to
neutralize most attempts to submit them on the ground. Valor cages are small
and the opportunity to exercise movement limiting so they find themselves,
often, at a substantial disadvantage. Certain training resources create
simulation situations that help in the application of energetic breathing
methods discussed.
General Vedic Mantra Breath Control Guidelines
The exercises practiced require the adept to breathe in three manners:
1.
Use an even count of breathing during the process of inhalation,
lung-filled air-retention, exhalation and lung-empty air denial. This begins a conscious access to the
Reticular Activating System which is the only way the adept can begin to control
autonomic motor functions. The Cundi
coupled with Metta Meditation sutras
or chants (Mantras) is an excellent to way regulate a balance of equal
breathing time. Nemah Sapatnam Samyuksambuddha Korinam Tadyatha Om Cale Cule
Cundi Om padi Om padi Om Svaho (May the World, Family, Friends, Strangers or
Enemies bear no ill will or corruption of the heart so that they be free from
animosity oppression, trouble, and may they look after themselves with ease!'
May the World, Family, Friends, Strangers or Enemies abide having suffused with
a mind of loving-kindness with one direction of the world, likewise the second,
the third, and the fourth, and so and so on above, below, around and
everywhere, and to all as to themselves; may they abide suffusing the entire
universe with loving-kindness, with a mind grown great, lofty, boundless and
free from enmity and ill will). Regular practice of the exercise allows access
to ones Amygdale and Anterior Cingulate Cotex with a more pronounced effect
when doing so while staring into a White Candle. The candle part helps
stimulate the Hypothalamus which is annexed through the Amydale. The ability to
listen and communicate understanding empathically, to an extraordinary extent,
is the result of this exercise.
2.
A ratio breathing process of 12:48:24 that can be increased proportionally
with time. As the adept is able to slow this count there can be more control of
internal and external forces through the will and mind. This exercise defines
and clarifies the power of ego but ironically cannot be accomplished until the
limits of ego are embraced and released. Wuji or emptiness/no-mind can begin to
be reached through this exercise. Keneshitnam
Patati Prishitnam Namoh, Soham Shivoham (What is the power that directs my
mind to desired objects? The Power of that power I bow to with folded hands
because the Power of that Power I Am!!!) is a powerful mantra that should be
used when one can realize and control the natural inclinations of the Mind. The
effort will help make ones Taiji Pugilisic Boxing peerless.
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