Stephen Douglas

Free Pushing

Sat, 24 Mar 2012 22:37:01 +0000

There are 8 major styles of pushing hands in Wudang Tai Chi. These are Four Corners, Reeling Silk, Fu Yang, Zhou Lu, Seven Stars, Nine Palaces, Da Lu, and Cai Lang. Each style forms part of martial training, teaching for example, footwork, distance, rooting, and sensitivity of touch, each an important aspect in the application of Tai Chi Chuan. Practice allows development of a number of different skills which help develop application in a TC way.

Free pushing, as the name implies is not a set pattern, and as such is arguably not a style. It does however form an important part of training. Generally speaking, it is the only push hands where you are trying to ‘push over’ your opponent. It is for this reason it is often seen only as a competition, and winning by any means becomes the thought process and objective. Free pushing (in a class situation) however is not primarily intended for this purpose, but like pushing hand styles is simply another learning/training tool. It is by losing the idea of competition or winning that allows improvement. It is not the winning or losing that is important, but the learning. Often referred to as ‘investing in loss’. Learning to genuinely accept being pushed over is of no consequence in practice can open many doors.

That is not to say however that you should not be focused on being the last one standing (good spirit, finding root and so on, are integral), but it is misleading to see winning itself in free pushing as a barometer of Tai Chi progress. There may be progress if free pushing is developed to a high level in Tai Chi skill, but not where it is developed as a battle of strength and shoving alone. This approach is more often than not ego based, and leads to practice contrary to allowing learning. This type of practice leads to somewhere between a glass ceiling (invisible to the offender) and blinkers, and is usually accompanied by a ‘force against force’ skill set development that is contrary to Tai Chi principle. The benefit to Tai Chi development as a whole is then lost, and as the adage says, you can only hope it is effective until you meet someone stronger. Most importantly, if Tai Chi principle is abandoned, then it is no longer Tai Chi.

Free pushing therefore should be thought of as more than pushing over your opponent, but more as a development of skills. The classics say ‘ when my opponent does not move, I do not move. And if my opponent moves slightly, I move first’. Practice then is about developing a sensitivity in response to your partners movement, and the skill to divert that movement before it gathers momentum, almost before it begins. (I recommend Ian Cameron’s article ‘Tai Chi Principle in Self Defense’). With practice, technique and application found in other areas of Tai Chi are also developed within free pushing exercise, but behind that must be this idea of sensitivity of response. Eventually, correctly developed skills in free pushing help inform the correct approach of other applications in Tai Chi, although its purpose primarily is to allow close contact fighting.

This sensitivity in Free Pushing can only be developed where the body is relaxed, common to all Tai Chi. That is not to say you are not alert or are lacking in focus and spirit. Neither does a soft (relaxed) approach mutually exclude being strong, but this is a core rather than ‘external’ strength, accompanied by developed technique. The classics dictate that correct posture should be from feet to fingertips throughout all training, and the mind alert. The relaxation so often described as a goal of the hand form should also underpin all other aspects of Tai Chi, including free pushing. The goal in free pushing then (and ultimately self defense) is to develop a response to your partner without pre-conceived intention, regardless of where or how you are pushed. It is the combination of all these Tai Chi aspects that leads to meaningful practice.

Free pushing is commonly found in various Tai Chi competitions, and preparation for events can no doubt give added focus to training. Some see competition as the best or only test of one’s free hand skills. If entering these events, then the focus should no doubt be to win, but the importance attached to winning must be kept in proportion. As my teacher once said to me - tomorrow it’s someone else. Competition may add to the Tai Chi experience, but it is a drop in the overall Tai Chi training, and for me often missing the point. Simply incorporating free pushing into the mix is where the benefit lies.

Stephen Douglas
10.6.11

Try Softer

Fri, 23 Mar 2012 22:28:27 +0000

Try Softer

A young boy travelled across China to the school of a famous martial
artist. When he arrived he was given an audience by the master.

“ What do you wish from me ? ” the master asked.

“ I wish to be your student and become the finest martial artist in the land ”
the boy replied. “ How long must I study ? ”

“Ten years at least, “ the master answered.

“ Ten years is a long time, ” said the boy. ” What if I studied twice as hard
as all your other students ?”

“Twenty years,” replied the master.

“Twenty years ! What if I practice day and night with all my effort ?”

“Thirty years,” was the master’s reply.

“ How is it that each time I say I will work harder to be the best, you tell me
it will take longer ? ” asked the boy.

“ The answer is clear. When one eye is fixed upon your destination, there
is only one eye left with which to find the Way.”

- Anonymous

An open mind

Thu, 1 Dec 2011 22:33:22 +0000

A question that regularly seems to arise is what are the benefits or advantages of ‘one style/teacher’ versus ‘gathering knowledge from different sources’. Some argue that Tai Chi Chuan knowledge increases by having more than one style/teacher, some are content with one style/teacher. The ‘gatherers’ will argue that many views will lead to a better understanding of Tai Chi Chuan, even that one teacher will lead to a closed view. The ‘traditionalists’ will defend one approach, or at least have a root system. The question however is not as straightforward as it may seem. For me it opens up different questions. For example, what does one teacher mean ? What is meant by seeking different systems, styles , or teachers ? What is meant by a better understanding of Tai Chi Chuan ? To bring some clarity to the arguments of one teacher/style versus many, it is interesting to consider these questions alongside.

It occurs to me when looking back on some of the old Chinese martial masters and practitioners, it is not unusual to find involvement in more than one style or art (although normally complimentary), and probably equally true to say you find masters and practitioners of a single style. One link however is that the drivers for learning were much the same, the desire to increase martial knowledge and skills to have an advantage in application. Martial arts were required for practical reasons, essentially a ‘trade’ - military, police, bodyguards, security firms, and so on.
Learning a martial art was driven by practicality (for example innovation being a key to survival), by culture and geography, by opportunity or even politics of a given era. The necessary hard work put into training helped provide fitness and good health, and training sometimes included medicine to aid injury recovery and fitness. Tradition has it then that seeking out new teachers was not unusual, but notably it was driven by martial intent, and a need to improve.
In the late 19th and early 20th century, particularly with the development of the Guoshu Academy during the Republican Period, the connection between health and exercise in the martial arts was exploited as a driver to produce a stronger nation - strong population equals strong nation - and the general public were encouraged to participate. The approach encouraged Chinese Boxing generally, but this also led to a non-martial emphasis to martial arts in China which continued through into the Communist period. With Communist rejection of all things old, martial focus tended to move off the mainland to Taiwan with the Nationalists, and to Hong Kong. It is only recently being openly promoted once again on the mainland as a martial art. In a sense then, an art born of a practical martial tradition became diluted in most mainland quarters to an exercise.
This is all against a background of Chinese culture, with inherent thinking steeped in attitudes and beliefs few in the west can truly comprehend. The language and traditional explanations surrounding martial arts regarding such subjects as ‘Chi’ can therefore seem mysterious and deeply meaningful, and in books (such as the classics) is poetic in nature. In contrast, some would argue such language is simply a method of explaining the world in a pre -scientific era without modern sports/medical measurements and understanding. It can therefore lead to a variety of interpretations, some invaluable to the practice and approach to TCC, some less so. In any case, this culture was largely orally transmitted to a population that was largely not literate, and in martial circles at least, this certainly provided many myths along the way. This combination of myth and truth, culture and transmission makes clear scrutiny and understanding of such subjects as Chi for example difficult.

Tai Chi Chuan without doubt can aid health and fitness of body and mind, and is a deep and wonderful martial art, but a pragmatic approach to the history of Chinese Martial Arts and the evidence at hand helps keep these ‘mysterious’ ideas of chi and so on, in perspective. A friend of mine, a respected Guangzhou University Chinese doctor now in practice in Glasgow, once answered a question. On asking about chi, he replied ‘ swimmers have good chi’. The idea of chi is not the sole domain of internal martial arts, nor mysterious. In asking what is Tai Chi Chuan, it is at its heart a martial art which brings health and fitness benefits, increased chi if you prefer, through practice. Like many other activities and other martial arts.

There arise however many and varied views taken by those involved as to what Tai Chi Chuan actually is, or why they are doing it. They may see TCC as primarily health giving, or for meditation or see philosophical connections in Taoism or iChing. Some see in TCC metaphysical and various energy flow aspects, chi transfer, brain enhancing, or aid to health/mental health cures. Calm your children , cure the ill, heal yourself. Indeed the list is endless. All these approaches are defended vigorously, and sincerely. But where do these ideas come from ? Many of these aspects are of course part of Tai Chi and Tai Chi Chuan history, although most are probably not as ‘ancient’ as westerners like to perceive. The history of TCC is very sketchy prior to 17th century Chen family, with a variety of legends of its origin, and the influence of the Guoshu Academy as recently as around 1930 cannot be under-estimated in todays view of Tai Chi Chuan. While the roots of Chinese Boxing generally and Chi Kung for health can be traced much further, most TCC we recognise today is late 18th century origin. Many of these views are of more dubious source then, and arguably reflect more late 20th century western thinking than any genuine martial or ancient Chinese connection.

Some of these views of Tai Chi Chuan of course are of value to it as a martial art, and were connected in that spirit. Many however are not, the most extreme being western creations (or perhaps creations for the westerner) where Tai Chi Chuan is forced into an idea far removed from this spirit. The myth and legend which accompanied the largely oral transmission of martial knowledge certainly contributes to some confusion, or even encourages it. It is responsible perhaps for a sense of Tai Chi Chuan being plasticine, all things to all men, sometimes even a magic wand.
Interestingly these many and varied associations are linked to TCC in a way that does not occur in other martial arts, and normally miss the point that long haul practice is required to progress, and (as in most things in life) the benefit comes from the effort. I like the adage, it is not what you know, but what you understand, that is important. Understanding only comes with practice, focus and experience. When many base their teaching on what they ‘know’ rather than understand, or where understanding is superficial or based in confusion, it suggests that care must be taken in your learning. It is not to say that TCC does not offer many benefits, or does not have a deep and rich tradition, but it is essential to challenge and test everything you see, hear or read about chi and TCC. Keep it real, be discerning, learn through your practice.

There is a further point in considering the notion of one teacher, and possibly the most important. Ultimately there is only really one teacher - yourself. My teacher regularly points out that it is not his TCC a student should do, it must be your own. The foundation (the style) and the guidance and inspiration received from the teacher are key, but the TCC and the motivation must be your own. One style then does not restrict. Within a root system there should be adaptation, and learning through training and even working with stylists from different martial arts and styles of TCC. With an open mind, and working within the Tai Chi principle, such training can teach you more than any teacher, as it is training that sticks. In other words, it is your own.

When I was a child you could purchase Lucky Bags, well within pocket money range, a jolly printed bag containing a surprise assortment of unrelated sweets and plastic toys. The contents were normally junk made to look exciting, and you were very lucky if you actually got something of ‘value’. In childish naivety however it was exciting and you returned for more. In Tai Chi Chuan the greater the practice and focus, the greater the understanding. Not talking about it, not finding new tag ons which don’t match your style, and not believing everybody has something of value because they say so. The time lost in these pursuits only detracts from the real focus required for deeper progress. I respect those who develop their art (or arts), but a collection of Lucky Bag Tai Chi lacks focus at best, and is confusing and misleading at worst.

So in asking ‘one teacher or many’ , I would suggest it is not particularly important. It is however important to be discerning. It is the quality and integrity of the art being taught that is significant. The question of your teacher(s) must be ‘Does (s)he have the understanding through practice to provide all required for that style in a quality fashion’. The question you must ask yourself is ‘ do I have the motivation and character to train the long haul to develop understanding beyond a superficial level?’ Keep an open mind, ensure focus always in practice, and again, be discerning. Restrictions lie not in the art, but in yourself.

Stephen Douglas
1st December 2011

Thoughts on repeated movements

Wed, 8 Dec 2010 22:39:47 +0000

The purpose of repeated practice is to train the body’s response. There is repeated movement in the hand form, in push hands, in application, in nei kung and so on. With practice over many years, the body is trained to respond with less effort, and less thought.

The first task is to learn forms where they can be done without worrying about the actual pattern - getting to know the forms through repeated practice. The goal of repeated practice is to close the gap between thought and movement eventually to nothing. It is important therefore to ensure all practice is correct, and to focus on what is being done at that moment. Distracted practice will lead to poor progress.

It is not beneficial to seek any goal or thought of perfection however, but best simply to practice correctly. That is not to say you should not seek to improve, but look for learning through the questions raised in your own practice. Be careful whom you accept the answer from if seeking guidance.

My teacher repeatedly tells us to separate out the part of TC you want to practice, and work on that outside the forms. He says when doing the form, relax and ‘feel’ the form. By feel, he means do not analyse the form as you are doing it. Good Advice. This frees the form, in the sense the mind and body can relax, which can provide access to beginning to see TC in a different way, adding quality and allowing development. So if a ‘mistake’ is made while doing the form, let it go and move on (mentally and physically), as it has passed already. The same advice applies to any aspect of TC, whether forms, push hands, application and so on.

Wu San Shou is a good example where individual repeated practice has a direct affect on the application with an opponent. With repeated sole practice in the correct manner, the ‘feeling’ developed in the movement allows a more effective use in application. In other words, being able to apply this technique with an opponent almost as if he was not there gives substance to the application with correct practice.

Similarly repeated push hands exercise leads to better application in receiving a strike. The idea of meeting and directing the movement is the same in both, and the repeated movements in push hands become in built, giving quality to application. This connection is essential in applying the movements of application in a TC way, and not simply hard stopping or even hard redirection. It is the blending of movement that is key.

The purpose of training under martial pressure is to train the mind’s response. It is not enough to only do forms or pushing hands if TC is to be used as a martial art. Deeper understanding of TC (and the benefits) is gained when practiced as a martial art, and not only as an exercise or meditation. Stillness in the mind is needed to face an opponent, and the barriers to finding this stillness can be recognised, and are tested, under martial pressure. The same stillness is built through repeated practice of the hand form, and other aspects, but the accumulated value tested in a martial situation. The same barriers encountered under martial pressure can arise in daily life where you may be challenged (in any sense of the word), and being able to recognise and deal with them can allow clarity when it is most needed. The martial approach challenges you as an individual and the lessons learned can be taken to every day life. This for me is a key purpose of training, and not fighting. Although it should be said that some self defence ability is an added bonus.

It is sometimes difficult to train over a long period and maintain motivation. The sometimes long periods of feeling no progress is being made sees many people abandoning practice altogether. Considering the benefits that repeated practice brings over the long haul can help overcome that. Later on looking back, with continued and correct practice these periods simply become the plateau of another step to better understanding of the art. The fascination for me is there are always more steps ahead, and having a teacher of quality always so far ahead regardless of my progress, makes me realise there is always more to learn.

Stephen Douglas