Saturday, November 26, 2011

The Xíngyì Song of Wújí (形意無極歌) by Jiāng Róngqiáo (薑容樵)

形意無極歌

混淪一氣內外修
涇渭不分至道由
空洞自然凝神靜
化虛還原此中求

薑容樵
"The unified chi of the original void is internally and externally cultivated.
The Jing and Wei rivers do not separate until they reach the source of the Dao.
The nature is empty, the spirit concentrate on quietness.
One seeks to become void and return to the origin."

From the book Xing Yi Mother Fists (形意母拳) and The Miscellaneous Form and Eight Postures Form of Xing Yi (形意杂式捶八式拳合刊) , by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Saturday, November 19, 2011

Thirteen Secret Words of Application (十三字用功訣) by Yáng​ Bān​hóu​ (楊班侯)

十三字用功訣

逢手遇掤莫如盤,粘沾不離得招難。
閉掤要上採列法,二把得實急無援。
按定四正隅方變,觸手即佔先上先。
捋擠二法趁機使,肘靠攻在腳跟前。
遇機得勢進退走,三前七星顧盼間。
周身實力意中定,聽探順化神氣關。
見實不上得攻手,何日功夫是體全。
操練不按體中用,修到終期藝難精。

薑容樵
"When encountering the opponent’s Peng (Ward-off) do not enter the territory. When this happens, to attach and adhere without separating is really difficult.
To shut off Peng, one must use Cai (Pluck) and Lie (Split). When these two techniques have become real, the opponent will be urgent to rescue.
An (Push) can be used to firm the four sides, consequently the corners have different variations. Once attaching with the opponent’s hands, immediately occupy the most advantageous position first.
Lu (rollback) and Ji (Press) should be used when the opportunities allow. When Zhou (Elbow) and Kao (Bump) are used to attack, the heels are ahead first.
When there is an opportunity and an advantageous position, advance forward and retreat backwards. Gu (Beware of the Left) and Pan (Look to the Right) are used within one third and two thirds rear of attention.
The solid power of the entire body depends on the Intention and Ding (Central Equilibrium). The skills of Ting (Listen) and probe (the opponent’s intention) follow and with neutralize are all related to the spirit and Qi.
When seeing the opponent’s firmness, I do not attack, but gain my offensive situation. The day that Gongfu can be accomplished is when the entire body acts as a complete unit.
If training without following the applications of the body, even if cultivating until the end, the art is still hard to refine."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Saturday, November 12, 2011

Chinese Boxing: Masters and Methods by Robert W. Smith

Beyond being a pioneer book in introducing Chinese Martial Arts to western audiences, I have some other reasons to appreciate « Chinese Boxing : Masters and Methods » by Robert W. Smith.
First, it is clearly a personal account of Mr. Smith’s own experiences in Taiwan in the beginning of the sixties. It does not try to become a manual or guidebook: often western authors create handbooks from their personal experience; in most cases the results are sort of dogmatic books spelling intimate truths. Mr. Smith’s does not have that tone, and the accounts he brings are both interesting for the practice and inspiring.
Second, Mr. Smith does not slide into void Chinese explanations or new age mysticism (which is a criticism that even this blog could receive). He keeps his feet on solid ground and he would rather bring his subject to his own experiences, either relating them to his training in Judo, or to our own western cultural background. He looks for bridges so he can grasp the meaning, this can be seen on the many quotations he makes in the text (like on I particularly appreciate, G.K. Chesterton’s: “ I find that most round things are nice, particularly Eternity and a baby.“). In this book he is not a purist, he is looking to build his learning on his references.
Third, learning Chinese Martial Arts is a personal experience, and the accounts provided by Mr. Smith illustrate how the Arts. Some insight comes particularly from the chapter on Cheng Manching, the most extensive, where he reports some of the exchanges and methods of the master. For example, I recall reading that when students started to sweat, Cheng Manching (鄭曼青) would declare a pause on the training, which in itself is a lesson.
Mr. Smith would become a sort of role model for the “western that met a Chinese Master” that we can find from the end of the sixties on. Even though there are the good and the bad in this kind of figure, my best teachers were in the same position. This generation of western teachers is the bridge to the traditional knowledge and in my opinion the more they approach the style of Mr. Smith personal accounts in his book, the more valuable their transmission is.