Tai Chi Chuan Style

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Tai chi chuan is an internal Chinese martial art often practiced with the aim of promoting health and longevity. Tai chi chuan’s training forms are well known as the slow motion routines that groups of people practice together every morning in parks around the world, particularly in China.

Some medical studies support its effectiveness as an alternative exercise and a form of martial arts therapy. Tai chi chuan is considered a soft style martial art an art applied with internal power to distinguish its theory and application from that of the hard martial art styles. There are many different styles of tai chi chuan, but most modern schools can trace their development to the system originally taught by the Chen family to the Yang family starting in 1820.

The Mandarin term “tai chi chuan” literally translates as “supreme ultimate boxing” or “boundless fist,” but may better translate to “great extremes boxing,” with an emphasis on finding balance between two great extremes. The concept of the “supreme ultimate” is the symbol of the Taijitu meant to show the principles of Yin and Yang duality of Taoist philosophy.

Thus, tai chi theory and practice evolved in agreement with many of the principles of Chinese philosophy and Taoism in particular. Tai chi training first and foremost involves learning solo routines, known as forms (套路 taolu).

While the image of tai chi chuan in popular culture is typified by exceedingly slow movement, many tai chi styles (including the three most popular, Yang, Wu and Chen) have secondary forms of a faster pace.

The other half of traditional tai chi training (though many modern schools disregard it entirely) consists of partner exercises known as push hands, and martial applications of the postures of the form.

Tai chi chuan was created as a form of traditional Chinese martial arts of the Neijia (soft or internal) branch. Since the first widespread promotion of tai chi’s health benefits by Yang Shaohou, Yang Chengfu, Wu Chien-ch’uan and Sun Lutang in the early twentieth century, it has developed a worldwide following among people with little or no interest in martial training for its benefit to health and health maintenance.

Some call it a form of moving meditation, as focusing the mind solely on the movements of the form purportedly helps to bring about a state of mental calm and clarity. Besides general health benefits and stress management attributed to tai chi training, aspects of Traditional Chinese medicine are taught to advanced tai chi students in some traditional schools.

Some martial arts, especially the Japanese martial arts, use a uniform for students during practice. Tai chi chuan schools do not generally require a uniform, but both traditional and modern teachers often advocate loose, comfortable clothing and flat-soled shoes.

Tai Chi Chuan Girl

The physical techniques of tai chi chuan are described in the tai chi classics (a set of writings by traditional masters) as being characterized by the use of leverage through the joints based on coordination in relaxation, rather than muscular tension, in order to neutralize or initiate attacks. The slow, repetitive work involved in the process of learning how that leverage is generated gently and measurably increases and opens the internal circulation (breath, body heat, blood, lymph, peristalsis, etc.).

The study of tai chi chuan primarily involves three subjects. Traditional schools cover these aspects of tai chi practice simultaneously, while many modern schools focus on a single aspect, depending on their goal in practicing the art. These subjects are:

Health:
An unhealthy or otherwise uncomfortable person may find it difficult to meditate to a state of calmness or to use tai chi as a martial art. Tai chi’s health training therefore concentrates on relieving the physical effects of stress on the body and mind. For those focused on tai chi’s martial application, good physical fitness is an important step towards effective self-defense.
Meditation:
The focus and calmness cultivated by the meditative aspect of tai chi is seen as necessary in maintaining optimum health (in the sense of relieving stress and maintaining homeostasis) and in application of the form as a soft style martial art.
Martial art:
The ability to use tai chi as a form of self-defense in combat is said to be the most effective proof of a student’s understanding of the principles of good Tai Chi. The study of tai chi chuan martially is the study of appropriate change in response to outside forces; the study of yielding and blending with outside force rather than attempting to meet it with opposing force.

History and styles:

There are five major styles of tai chi chuan, each named after the Chinese family from which it originated:

  • Chen style (陳氏)
  • Yang style (楊氏)
  • Wu or Wu/Hao style of Wu Yu-hsiang (Wu Yuxiang) (武氏)
  • Wu style of Wu Ch’uan-yü (Wu Quanyuo) and Wu Chien-ch’uan (Wu Jianquan) (吳氏)
  • Sun style (孫氏)

The order of verifiable age is as listed above. The order of popularity (in terms of number of practitioners) is Yang, Wu, Chen, Sun, and Wu/Hao. The first five major family styles share much underlying theory, but differ in their approaches to training.

There are now dozens of new styles, hybrid styles and offshoots of the main styles, but the five family schools are the groups recognised by the international community as being orthodox. Zhaobao Tai Chi, a close cousin of Chen style, has been newly recognised by Western practitioners as a distinct style. The designation internal or nei chia martial arts is also used to broadly distinguish what are known as the external or wai chia styles based on the Shaolinquan styles, although that distinction is sometimes disputed by modern schools. In this broad sense, all styles of tai chi (as well as related arts such as Pa Kua Chang and Hsing-i Ch’üan) are therefore considered to be “soft” or “internal” martial arts. Many styles list in their history that tai chi was originally formulated by a Taoist monk called Zhang Sanfeng and taught by him in the Taoist monasteries at Wu Tang Shan .

Tai Chi Chuan Hand to Hand

When tracing tai chi chuan’s formative influences to Taoist and Buddhist monasteries, there seems little more to go on than legendary tales from a modern historical perspective, but tai chi chuan’s practical connection to and dependence upon the theories of Sung dynasty Neo-Confucianism (a conscious synthesis of Taoist, Buddhist and Confucian traditions, esp. the teachings of Mencius) is readily apparent to its practitioners. The philosophical and political landscape of that time in Chinese history is fairly well documented.

Tai chi’s theories and practice are therefore believed by some schools to have been formulated by the Taoist monk Zhang Sanfeng in the 12th century, at about the same time that the principles of the Neo-Confucian school were making themselves felt in Chinese intellectual life. Zhang Sanfeng as a young man studied Tao Yin (導引, Pinyin dÇŽoyǐn) breathing exercises from his Taoist teachers and martial arts at the Buddhist Shaolin monastery, eventually combining the martial forms and breathing exercises to formulate the soft or internal principles we associate with tai chi chuan and related martial arts. Zhang Sanfeng is also sometimes attributed with the creation of the original 13 Movements of Tai Chi Chuan. These 13 movements are in all forms of tai chi chuan. Its subsequent fame attributed to his teaching, Wu Tang monastery was known thereafter as an important martial center for many centuries, its many styles of internal kung fu preserved and refined at various Taoist temples.

Training and techniques: As the name tai chi chuan is held to be derived from the Taiji symbol (taijitu or t’ai chi t’u, 太極圖), commonly known in the West as the “yin-yang” diagram, tai chi chuan is therefore said in literature preserved in its oldest schools to be a study of yin (receptive) and yang (active) principles, using terminology found in the Chinese classics, especially the Book of Changes and the Tao Te Ching.

The core training involves two primary features: the first being the solo form (ch’üan or quán, 拳), a slow sequence of movements which emphasize a straight spine, abdominal breathing and a natural range of motion; the second being different styles of pushing hands (tui shou, 推手) for training movement principles of the form in a more practical way.

The solo form should take the students through a complete, natural, range of motion over their center of gravity. Accurate, repeated practice of the solo routine is said to retrain posture, encourage circulation throughout the students’ bodies, maintain flexibility through their joints and further familiarize students with the martial application sequences implied by the forms. The major traditional styles of tai chi have forms which differ somewhat cosmetically, but there are also many obvious similarities which point to their common origin. The solo forms, empty-hand and weapon, are catalogs of movements that are practiced individually in pushing hands and martial application scenarios to prepare students for self-defense training. In most traditional schools different variations of the solo forms can be practiced: fast–slow, small circle–large circle, square–round (which are different expressions of leverage through the joints), low sitting/high sitting (the degree to which weight-bearing knees are kept bent throughout the form), for example.

The philosophy of the style is that if one uses hardness to resist violent force, then both sides are certain to be injured at least to some degree. Such injury, according to tai chi theory, is a natural consequence of meeting brute force with brute force. The collision of two like forces, yang with yang, is known as “double-weighted” in tai chi terminology. Instead, students are taught not to directly fight or resist an incoming force, but to meet it in softness and “stick” to it, following its motion while remaining in physical contact until the incoming force of attack exhausts itself or can be safely redirected, the result of meeting yang with yin. Done correctly, achieving this yin/yang or yang/yin balance in combat (and, by extension, other areas of one’s life) is known as being “single-weighted” and is a primary goal of tai chi chuan training. Lao Tzu provided the archetype for this in the Tao Te Ching when he wrote, “The soft and the pliable will defeat the hard and strong.”

Tai chi’s martial aspect relies on sensitivity to the opponent’s movements and center of gravity dictating appropriate responses. Effectively affecting or “capturing” the opponent’s center of gravity immediately upon contact is trained as the primary goal of the martial tai chi student. The sensitivity needed to capture the center is acquired over thousands of hours of first yin (slow, repetitive, meditative, low impact) and then later adding yang (“realistic,” active, fast, high impact) martial training; forms, pushing hands and sparring. Tai chi trains in three basic ranges, close, medium and long, and then everything in between. Pushes and open hand strikes are more common than punches, and kicks are usually to the legs and lower torso, never higher than the hip depending on style. The fingers, fists, palms, sides of the hands, wrists, forearms, elbows, shoulders, back, hips, knees and feet are commonly used to strike, with strikes to the eyes, throat, heart, groin and other acupressure points trained by advanced students. Joint traps, locks and breaks (chin na) are also used. Most tai chi teachers expect their students to thoroughly learn defensive or neutralizing skills first, and a student will have to demonstrate proficiency with them before offensive skills will be extensively trained. There is also an emphasis in the traditional schools that one is expected to show wu te (武德), martial virtue or heroism, to protect the defenseless and show mercy to one’s opponents.

Other training exercises include: Weapons training and fencing applications employing the straight sword known as the jian or chien or gim (jiàn 劍), a heavier curved sabre, sometimes called a broadsword or tao (dāo 刀, which is actually considered a big knife), folding fan also called san, wooden staff (2 m) known as kun (棍), 7 foot (2 m) spear and 13 foot (4 m) lance (both called qiāng 槍). More exotic weapons still used by some traditional styles are the large Dadao or Ta Tao (大刀) and Pudao or P’u Tao (撲刀) sabres, halberd (jǐ 戟), cane, rope-dart, three sectional staff, Wind and fire wheels, lasso, whip, chain whip and steel whip.

Two-person tournament sparring (as part of push hands competitions and/or sanshou 散手);
Breathing exercises; nei kung (內功 nèigōng) or, more commonly, ch’i kung (氣功 qìgōng) to develop ch’i (æ°£ qì) or “breath energy” in coordination with physical movement and post standing or combinations of the two. These were formerly taught only to disciples as a separate, complementary training system. In the last 50 years they have become more well known to the general public.

Modern tai chi: Tai chi has become very popular in the last twenty years or so, as the baby boomers age and the art’s reputation for ameliorating the effects of aging becomes more well-known. Some hospitals, clinics, community and senior centers host classes in communities around the world.

As a result of this popularity, there has been some divergence between those who say they practice tai chi primarily for self-defense, those who practice it for its aesthetic appeal, and those who are more interested in its benefits to physical and mental health. The wushu aspect is primarily for show; the forms taught for those purposes are designed to earn points in competition and are mostly unconcerned with either health maintenance or martial ability. More traditional stylists believe the two aspects of health and martial arts are equally necessary: the yin and yang of tai chi chuan. The tai chi “family” schools therefore still present their teachings in a martial art context whatever the intention of their students in studying the art.

Along with Yoga, tai chi is one of the fastest growing fitness and health maintenance activities in the U.S. Because there is no universal certification process, practically anyone can call themself a teacher. This is especially prevalent in the New Age community. Few of these teachers are aware of the martial applications to the tai chi forms and do not teach martially. If they do teach self-defense, it is often a mixture of motions which the teachers think look like tai chi chuan with some other system.

While this phenomenon may have made some external aspects of tai chi available for a wider audience, the traditional tai chi schools see the martial focus as a fundamental part of their training, both for health and self-defense purposes. The traditional schools claim that while the students may not need to practice martial applications to derive a benefit from tai chi training, they assert that tai chi teachers at least should know the martial applications to teach correct and safe movements. Also, the ability to protect oneself from physical attack is considered part of “health maintenance.” For these reasons traditional schools claim that a syllabus lacking the martial aspects is not teaching the art, and is less likely to reproduce the full health benefits of tai chi.

Tai chi as sport: In order to standardize tai chi chuan for wushu tournament judging, and because many of the family tai chi chuan teachers had either moved out of China or had been forced to stop teaching after the Communist regime was established in 1949, the government sponsored Chinese Sports Committee brought together four of their wushu teachers to truncate the Yang family hand form to 24 postures in 1956.

They wanted to retain the look of tai chi chuan but create a routine that was less difficult to teach and much less difficult to learn than longer (generally 88 to 108 posture), classical, solo hand forms. In 1976, they developed a slightly longer form also for the purposes of demonstration that still didn’t involve the complete memory, balance and coordination requirements of the traditional forms. This was the Combined 48 Forms that were created by three wushu coaches, headed by Professor Men Hui Feng.

The combined forms were created based on simplifying and combining some features of the classical forms from four of the original styles; Chen, Yang, Wu, and Sun. As tai chi again became popular on the Mainland, more competitive forms were developed to be completed within a six-minute time limit. In the late-1980s, the Chinese Sports Committee standardized many different competition forms. They developed sets to represent the four major styles as well as combined forms. These five sets of forms were created by different teams, and later approved by a committee of wushu coaches in China. All sets of forms thus created were named after their style, e.g., the Chen Style National Competition Form is the 56 Forms, and so on.

The combined forms are The 42 Form or simply the Competition Form. Even though shorter, modern forms do not have the conditioning benefits of the classical forms, the idea was to express the distinctive cosmetic features of these styles in a shorter time for competition. Another modern form is the 67 movements Combined Tai-Chi Chuan form, created in the 1950s, it contains characteristics of the Yang, Wu, Sun, Chen and Fu styles blended into a combined form. The wushu coach, Bow Sim Mark is a notable exponent of the 67 Combined.

These modern versions of tai chi chuan (almost always listed using the pinyin romanization Taijiquan) have since become an integral part of international wushu tournament competition, and have been featured in several popular Chinese movies starring or choreographed by well known wushu competitors, such as Jet Li and Donnie Yen.

In the 11th Asian Games of 1990, wushu was included as an item for competition for the first time with the 42 Form being chosen to represent tai chi. The International Wushu Federation (IWUF) applied for wushu to be part of the Olympic games, but were denied official status for the sport.

Health benefits: Before tai chi’s introduction to Western students, the health benefits of tai chi chuan were largely explained through the lens of traditional Chinese medicine; which is based on a view of the body and healing mechanisms not always studied or supported by modern science. Today, some prominent tai chi teachers have advocated subjecting tai chi to rigorous scientific studies to gain acceptance in the West.

Researchers have found that long-term tai chi practice shows some favorable but statistically insignificant effects on the promotion of balance control, flexibility and cardiovascular fitness and reduced the risk of falls in elderly patients. The studies also show some reduced pain, stress and anxiety in healthy subjects. Other studies have indicated improved cardiovascular and respiratory function in healthy subjects as well as those who had undergone coronary artery bypass surgery.

Patients that suffer from heart failure, high blood pressure, heart attacks, arthritis, multiple sclerosis, Parkinson’s, and Alzheimer’s may also benefit from tai chi. Tai chi, along with yoga, has reduced levels of LDLs 20-26 milligrams when practiced for 12-14 weeks. However, a thorough review of most of these studies showed limitations or biases that made it difficult to draw firm conclusions on the benefits of tai chi. There have also been indications that tai chi might have some effect on noradrenaline and cortisol production with an effect on mood and heart rate. However, as with many of these studies, the effect may be no different than those derived from other types of physical exercise.

In one study, tai chi has also been shown to reduce the symptoms of Attention Deficit and Hyperactivity Disorder (ADHD) in 13 adolescents. The improvement in symptoms seem to persist after the tai chi sessions were terminated. T’ai Chi’s gentle, low impact movements burn more calories than surfing and nearly as many as downhill skiing. In addition, a pilot study, which has not been published in a peer-reviewed medical journal, has found preliminary evidence that tai chi and related qigong may reduce the severity of diabetes.

A recent study evaluated the effects of two types of behavioral intervention, tai chi and health education, on healthy adults, who after 16 weeks of the intervention, were vaccinated with VARIVAX, a live attenuated Oka/Merck Varicella zoster virus vaccine. The tai chi group showed higher and more significant levels of cell-mediated immunity to varicella zoster virus than the control group which received only health education. It appears that tai chi augments resting levels of varicella zoster virus-specific cell-mediated immunity and boosts the efficacy of the varicella vaccine. Tai chi alone does not lessen the effects or probability of a shingles attack, but it does improve the effects of the varicella zoster virus vaccine.

Now that the majority of health studies have displayed a tangible benefit to the practice of tai chi, some health professionals have called for more in-depth studies to determine mitigating factors such as the most beneficial style, suggested duration of practice to show the best results, and whether tai chi is as effective as other forms of exercise.