Resources
|
Guan
(Kwoon - Cantonese)
means Training Hall
|
As internal martial arts are gaining popularity in the West, more information is being sought after by practitioners and prospective students.
In the FAQ, Articles, and Links sections, I’ve attempted to provide a sample of some information regarding internal martial arts. In the future I plan on adding to each of these arenas with my own work and others. Contact me if there is a topic of interest you would like addressed.
FAQ
Addressing the Master Correctly
Sifu Wong Kiew Kit
First of all you must know how to address your master correctly, something which many western students are ignorant of. Never, never, never call your master by his name; especially if he comes from an eastern culture. In some western societies it may be considered personal and desirable to call your senior or even your boss by his first name, but in qigong or gongfu culture it is considered extremely rude.
It is worthwhile to remember that your master is not your peer or equal. Your master is at least one, but usually many levels above you; otherwise he cannot and should not be your master. The proper way to address your qigong or gongfu master is “Shifu” (pronounced “Sure Fu”) which is the Mandarin dialect of the Chinese language for "Master Instructor/Teacher". The Cantonese pronunciation is "Sifu" (pronounced “See Fu”).
Actually if a great master answers you when you call him "Sifu", you are, not he is, honored; it shows he accepts you as a student. (I always felt greatly honored whenever I called my masters Lai Chin Wah and Ho Fatt Nam "Sifu", because they were two of the greatest masters I had found.)
If your master's surname is Chen, you should call him "Shifu", or "Master" if you want to sound western, but strictly speaking not "Shifu Chen" or "Master Chen" for that is the address the public, not his students, would call him. If you call him "Shifu Chen" or "Master Chen" you are distancing yourself from him.
Top
Qualities of a Good Master
Sifu Wong Kiew Kit
Having a good master is definitely a tremendous blessing in kungfu, taijiquan and qigong training. As mediocre instructors are so common nowadays -- some even start to teach after having attended only a few week-end seminars -- finding a great master is like finding a gem in a hay stack. Here are some guidelines to help you find one.
A good master must be a living example of what he teaches. A kungfu master must be able to defend himself, a taijiquan master must have some internal force, and a qigong master must exhibit radiant health, as these are the basic qualities these arts are meant to develop.
A master of kungfu, taijiquan or qigong does not enjoy the luxury of many coaches in modern sports like football and athletics who often cannot dribble a ball or run a race half as well as the students they teach. They are also some kungfu, taijiquan or qigong instructors today who cannot perform half as well as their average students, but they are certainly not masters, although as a form of courtesy they may be addressed as such by their students or the general public.
Understanding Dimension and Depth
Besides being skillful, a good master should preferably be knowledgeable. He should have a sound understanding of the dimension and depth of the art he is teaching, and be able to answer basic questions his students may have concerning the what, why and how of their practice. Without this knowledge, a master will be limited in helping his students to derive the greatest potential benefits in their training.
However, especially in the East, some masters may be very skillful but may not be knowledgeable. This is acceptable if we take the term 'master' to mean someone who has attained a very high level in his art, but who may not be a teacher.
The reverse is unacceptable, i.e. someone who is very knowledgeable but not skillful, a situation quite common in the West. A person may have read a lot about kungfu, taijiquan or qigong, and have written a few books on it, but has little kungfu, taijiquan or qigong skills. We may call him a scholar but certainly not a master.
Systematic and Generous
The third quality of a master as a good teacher is that he must be both systematic and generous in his teaching. Someone who is very skillful and knowledgeable, but teaches haphazardly or withholds much of his advance art, is an expert or scholar but not a good master.
On the other hand, it is significant to note that a good master teaches according to the needs and attainment of his students. If his students have not attained the required standard, he would not teach them beyond their ability (although secretly he might long to), for doing so is usually not to the students' best interest. In such a situation he may often be mistaken as withholding secrets.
Radiates Inspiration
The fourth quality, a quality that transforms a good master into a great master, is that he radiates inspiration. It is a joy to learn from a great master even though his training is tough.
He makes complicated concepts easy to understand, implicitly provides assurance that should anything goes wrong he is able and ready to rectify it, and spurs his students to do their best, even beyond the level that he himself has attained.
High Moral Values
The most important quality of a great master is that he teaches and exhibits in his daily living high moral values. Hence, the best world fighter who brutally wounds his opponents, or the best teacher of any art who does not practice what he preaches, cannot qualify to be called a great master.
A great master is tolerant, compassionate, courageous, righteous, and shows a great love and respect for life. Great masters are understandably rare; they are more than worth their weight in gold
Top
Guan Philosophy
Training in the Internal Arts isn't just physical but mental and spiritual.
Each practice is to strengthen and train our body, mind, energy and spirit.
Nurture excellence.
Respect the founder, the art, your teacher and classmates,
but think for yourself.
Shoxin: Beginner’s mind.
In a beginner’s mind there are many possibilities.
In an expert's there are few.
The principles remain constant but the methods can change.
Seek to improve the art and improve the standard.
Question authority.
Always examine what is taught and what you are told,
find your own understanding.
The study and practice of the internal arts is
to become independent and free,
not dependent on anyone or any system.
Keep thoughts and comments positive and healthy.
Train diligently; refine your body, mind and spirit.
This is your responsibility.
Your teachers can show you the way and help you;
only you can develop the skills.
Argue for your limitations and sure enough they’re yours.
Next time you say “I can’t” replace it with “I don’t want to try.”
Top
Guan Rules
-
Students are expected to help each other. If part of a group practice, students
must catch up to class if a session is missed.
Top
Articles
The Ten Essentials of Taijiquan
Narrated by Yang Cheng Fu
Recorded by Chen Wei Ming
From the book "Yang Style Taijiquan" by Yang Zhen Duo
1. Straightening the Head
Stand straight and hold the head and neck naturally erect, with the mind concentrated on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.
2. Correct Position of Chest and Back
Keep the chest slightly inward, which will enable you to sink your breath to the dantian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy".
Great force can be launched only when you keep the vital energy in your lower belly.
3. Relaxation of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist". Inaccurate movements in taijiquan stem from erroneous actions of the waist.
4. Solid and Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu" (Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.
5. Sinking of Shoulders and Elbows
Keep your shoulder in a natural, relaxed position. If you lift your shoulders, the qi will rise with them and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.
6. Using the Mind Instead Of Force
Among the people who practice taijiquan, it is quite common to hear this comment: "That is entirely using the mind, not force". In practicing taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to traditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the body cannot move with ease. One should therefore use the mind instead of force, so that vital energy will follow in the wake of the mind or consciousness and circulate all over the body. Through persistent practice one will be able to have genuine internal force. This is what taijiquan experts call "Lithe in appearance, but powerful in essence".
A master of Taijiquan has arms which are as strong as steel rods wrapped in cotton with immense power concealed therein. Boxers of the "Outer School" (a branch of wushu with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defense) look powerful when they exert force but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.
7. Coordination of Upper and Lower Parts
According to the theory of taijiquan, the root is in the feet, the force is launched through the legs, controlled by the waist and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements. This is meant by coordination of the upper and lower parts. If any part should cease to move, then the movements will be disconnected and fall into disarray.
8. Harmony between the Internal and External Parts
In practicing taijiquan, the focus is on the mind and consciousness. Hence the saying: "The mind is the commander, the body is subservient to it". With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.
9. Importance of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is still and the movements are not continuous, but are sometimes made off and on, which leaves opening the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from the beginning to the end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons".
10. Tranquility in Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practicing. But in taijiquan, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practicing the “frame,” the slower the movement the better the results, because when the movements are slow, one can take deep breath and sink it to the dantian. It has a soothing effect on the body and the mind.
Learners of taijiquan will get a better understanding of all this through careful study and persistent practice.
Top
Peng and Connection: Physical Factors in Internal Strength
Mike Sigman
With the use of peng and whole-body motion, the force will come through the legs, be directed by the waist, and usually be expressed through our arms and hands. Oddly, as our use of this power increases, so will the manifestation of qi phenomena.
Links
Coming soon
Top
| 
