Traditional Tai Ji
Mr. Lee Chang Chih Mr. Paul Stern 2002

System Description

　　Tai Ji Quan is an ancient martial art whose conception dates back approximately 700 years. It is widely agreed that the first style of tai chi Quan was the Chen style. There is, however, much disagreement aroundthe particulars of who began it. Most frequently, the creation of this art is accredited to Zhang San Feng(張三豐). There are many legends about how he came up with this wonderful martial art form. One of them is that he took the motions of his form from watching a crane and snake fighting with one another. Another story states that he was searching for the elixir of immortality when he came upon these postures, which were revealed to him by an ancient god in a dream. Thus the postures were an allegory for an actual elixir of longevity.

　　 Through cultivating his own qi, he could then possibly incorporate it in this body for potential health benefit. Regardless of which particular story one chooses to accept, the practiceif tai ji quan has for many years been revered as apotent martial art as well as a wonderful means to maintain and improve one's health. Yang Syle Tai Ji(楊氏太極) also has its own story special story coming to be. It is generally believed that Yang Style Tai Chi also began at the famous Chen Village in He Nan.(河南) The time period that this happened is around the time the Ming Dynasty(明朝) was ending and the Qing dynasty(清朝) was just beginning. After having served some time in the army, Chen Wang Ting (陳王廷)retired from his post and returned home. In his retirement, he spent a considerable amount of time in study of a Taoist text named, Huang Ting Jing.(黃庭經) From these Taoist philosophies, history would hold that Chen Wang Ting began the Chen style legacy in then Chen village from the synthesis of his prior martial arts knowledge coming together with his studies of Taoist philosophy. The lineage continued to be passed down strictly through family lines until it reached Chen Chang Xing.(陳長興) Up to this point, people outside of the village were not allowed to train this style. However, Yang Lu Chan (楊露禪)heard of the fame of Chen Chang Xing at his home in Beijing and decided to try to study this form.

　　Yang Lu Chan was poor, so the only means he had to sustain himself at the Chen Village was to become a laborer. At this time, he had to hide and try to watch the teachings of Chen Chang Xing. If he would have been discovered, he would have likely been beaten to death.

　　The secrets of the Chen family were very strictly guarded. So, Yang continued to watch the trainings for many years, until one day he found his opportunity. The Chen village was having a push hands practice where many people in the village were openly practicing. Yang Lu Chan appeared to bystanders to thing that that what he saw was nothing special, xo he was invited to compete with many of the students of Chen Chang Xing. He was victorious in all of his bouts. As Chen Chang Xing watched, he found that Yang had been secretly studying the Chen family style, but recongnizing his genius chose to accept him as an official student rather than having him killed.Ynag studied for many years, finally returning to Beijing wherehe taught nobility much of what he had learned.

　　 His teaching of nobility was a result of the fame afforded to him for his level of mastery in light of competition with the local ba gua(八卦) and xing yi (形意)masters of the area. It is believed that he simplified the form, taking out many of the secrets he learned at Chen village, as these secrets were not to be taught to "outsiders". Many people studied under Yang and his sons and family, making Yang style one of the most popular styles of Tai Ji even today. The Yang and Chen styles are perhaps the two most frequently studied forms of Tai Ji in our own contemporary times.

　　The Miao Kong (妙空)Association in Taiwan is particularly well-known for the Chen style Tai Ji Quan that is practiced there. One thing that is different about this system is how the forms are practiced and the theory behind the performing of each motion. Here it becomes necessary to draw a bit of an analogy with our solar system to clarify these ideas. In our solar system, the earth revolves around the sun, the moon around the earth, and the earth along its own axis. These three levels of circular motion are similar to the silk reeling theory of the Miao Kong Association. The larger circles of each motion are able to be understood in the same sense as the earth moving in its orbit around the sun. The second level of the silk reeling is the rotation of the joints of the bones of the body with each motion. This could be compared to the moon orbiting around the earth. The deepest of these circulations has to do with the fostering qi circling from the internal bone marrow to the external with each motion. This is compared to the earth spinning on its own axis. So, in short, the circular notion of motion within many tai ji systems, within this system, is developed into a three level theory in order to generate more power in each posture as well as a close relationship between practitioner and the qi flow of their body.

　　Second, the circulation of qi in the lower dan tian(丹田) is emphasized at many points within the form through performing extra motion and breathing exercises that are not present within some systems of Chen Style. Also emphasized is the sensation of qi circulation between the Ming men(命門) and Shen Que(神闕) points on the body in the area known as Huang Ting. (黃庭)The idea is to promote once again flow of qi- the hou tian qi(後天氣) aiding in the fostering of the xian tian qi,(先天氣) and finally the fusion of these two creating zhen qi.(真氣) Also, within this system the hips open and close with each changing posture. The idea behind this is that it represents a yin yang relationship. It also can help to activate the qi flow at the hui yin point (會陰穴)located between the anus and genitals.

　 　The fourth difference involves the larger circular motions that are present in the forms. In contrast to the horizontal circles that are found within many other Chen systems, the system practiced here focus on vertical circles. The reason behind this lies in a difference in martial application. The horizontal circles are mote apt to be used as push techniques, while the vertical circles are used in such a way as to also involve striking.
Lastly, there is a dramatic difference in the method of practicing the forms themselves. The first distinction is one of speed. Most Tai ji is practiced at a slow or moderate speed. The Miao Kong system has three speeds in which each form is practiced. There are fast, moderate and slow speeds at which to practice as well as fast, moderate, and slow motions within each form.

　 　The second distinction comes from the way in which each posture is performed. There are three different ways in which posture to posture changes are often performed. These are yuan(圓形) or circular, fang(方形) or square, and bu gang bu yuan (不方不圓)or not round not square. All three of these methods are taught in this system, with emphasis being particularly placed on the latter.

The type of Chen Style practiced within the Miao Kong Association comes from Du Yu Ze.(杜毓澤) He was a student of Chen Fa Ke's (陳發科)father, Chen Yen Xi,(陳延熙) in He- nan Province, China. Du Yu Ze was also taught by Chen Ming Biao(陳名標) upon the retirement of Chen Yen Xi.Msater Lee Chang Jen(李章仁) was a student of Du Yu Ze. His focus of study as Chen Style. As his practice continued with Chen Style, he created Da Shi Tao(大四套), Xiao Hong Pao(小紅炮), Ji Jing Pao,(急勁炮) as well as weapons forms by taking his knowledge learned from the Zhong Guo Wen Hua Da Xue Gou Shu Zu (中國文化大學國術組)and fusing this with his Chen Style knowledge. He currently lives in Tainan,(台南) Taiwan.

In this series for courses, students will begin with the study of the Yang as well as the Chen 24 forms. From there Lao Jia,(老架) Da Shi Tao,(大四套) Xiao Hong Pao,(小紅炮) Pao Chui,(炮捶) as well as weapons and application will be taught.