April 8, 2024
What is Tàijíquán? It is a martial Qìgōng study. Its training procedures are not different from those of other general Qìgōng (practice) and must follow the (same training) theory. These training procedures are nothing else but: regulating the body, regulating the breathing, regulating the mind, regulating the Qì, and regulating the spirit—five regulatings.
7 Min Read
March 4, 2024
These new techniques, footwork, steps, mindsets, strategies, tactics, and positions used in today’s sports-karate’s kumite illustrate best the discipline’s far-reaching separation from karate-jutsu’s kata: there is no kata anymore in sports-karate’s kumite.
7 Min. Read
February 19, 2024
Advanced level karateka understand concepts, including all their hidden options, and realize all the big pictures in combat where these concepts may be applied, whereas beginners narrowly see a technique to be used for only one specific application.
9 Min. Read
January 22, 2024
If you are able to understand the theory of calmness, then you can comprehend the applications of Jìng (i.e., martial power).
Reading Time 6 minutes
December 4, 2023
Reflections from Dr. Hermann Bayer and his attendance at “Day of Karate” October 25, 2023 Naha, Okinawa, Japan.
When you practice Tàijíquán skills to a high level and have reached the state of “fight of no fight” (i.e., regulating without regulating), then every action is ultimately natural, comfortable, skillful, and effective. This is the stage of “fighting with enlightenment.”
“It is a common fact―and mistake―that someone, who supposes his/her knowledge being insufficient, chooses to study “broadly,” i.e. to study another related subject, instead of deeper penetrating the subject at hand.”
In the last seven centuries many songs and poems have been composed about Tàijíquán. These have played a major role in preserving the knowledge and wisdom of the masters, although in many cases the identity of the authors and the dates of origin have been lost. From these songs and poems, Tàijíquán practitioners have had a guideline or a map which continues to lead them to the correct path of practice. Most of these documents were considered secrets in every Tàijíquán style. It was not until the last few decades that these secrets were gradually revealed to the general public. In the last twenty years, Dr. Yang has translated and made commentary on many of these documents.
In the early 1980s the unique selling position of Japanized Karate-Do (with Shotokan as its prototype) was well established and further initiatives focused on stabilizing its market position and its organizational structure which was remarkably successful in both preserving its Japanese identity and protecting copyrights and financial interests.
Unless in military combat, it looks like males have game-like rules of engagement that ultimately dictate dominance, but, in contrast, women fight male attackers not to dominate but to survive.
To correct mistakes, something has not just to be modified, but habits have to be completely unlearned before something new can be learned.
Karate’s sacred principle should be rephrased into ‘karateka aim at not to attack first, but they may move first’, when a not yet physical attack is underway as a clear indicator for an immediately following use of physical force.
Enjoy this special video excerpt from a Tai Chi Theory seminar event in which Dr. Yang, Jwìng-Mǐng (楊俊敏博士) discusses his experience of training Tai Chi Chuan with Grandmaster Kao, Tao (高濤) beginning at age 16 in Taiwan. Master Yang reunited with Kao, Tao in October 2008 and was able to talk as an adult for the first time with him about the details of their Tai Chi Chuan lineage.
Because Karate is such an essential pillar of an autonomous Okinawan subculture, its Japanization from Karate-Jutsu into Karate-Do became the mainland’s priority not just for militaristic purposes, but also to create cultural homogeneity across the nation.
Stressing Karate’s possible use for supporting Japan’s armed forces was Itosu Sensei’s pragmatic strategy to secure sufficient funds for his educational campaign by tapping into Japan’s funds for its militarization―whereas the final and underlying goal of this educational campaign was not to create the raw material for the nation’s military forces, but something different, something nobler.
Through building up physical and mental strength, inappropriate overcompensating and aggressive tendencies lessen and eventually even vanish, since traditional karate training creates new self-definitions of capability and new self-perceptions of being able to successfully defend oneself and others. Unavoidably, self-confidence and courage eventually will improve and reduce feelings of inferiority.
Outwardly, the two societies are integrated, but the Okinawan people have proven masterful at the remaining cultural differences and attaching new importance to them genuine Okinawan karate being one of those cultural symbols.”
“Japan’s militaristic and nationalistic attitudes before WWII and its strategies to establish an Olympic sport after WWII explain why the mainland took over Okinawa’s unique fighting art.” Hermann Bayer, Ph.D.
Japanization” changed many techniques of genuine Okinawan karate radically, and the essence of the original, Itosu-based style, which is self-protection, was lost in its transition from Okinawa to mainland Japan.
Applying a comparable argument, an existing Okinawan martial art with its clear intention and purpose of self-protection integrated foreign (here: “Chinese”) knowledge and skills as a useful improvement into its existing system, into its existing idea, its existing concept and intellectual framework.”
The Thirteen Postures, (are derived) according to the theory of five elements and eight trigrams. They are the thirteen total jings of pushing hands. There are not another Thirteen Postures. The five elements are advance, retreat backward, beware of the left, look to the right, and central equilibrium. They can be interpreted by dividing into internal and external.
In the taiji classics it is written, “Grasp and hold the dan tian to train internal gongfu. Heng, ha two qi’s are marvelous and infinite.” It is also written, “The Throat is the second master.”
From the fundamental practice of single pushing hands, advancing into double pushing hands, (you learn) to listen, understand, advance forward, retreat backward, beware of the left, and look to the right. When (you) have reached a natural reactive stage of using the yi without the yi, then (you) may enter the practice of moving pushing hands. (However, you should know that) in moving pushing hands training, the practice of advance forward, retreat backward, beware of the left, look to the right, and central equilibrium also start from single pushing hands. Its main goal is to train central equilibrium so it can harmonize the criteria of advance forward, retreat backward, beware of the left, look to the right.
When discussing the concept of pushing hands we often envision two individuals engaging in an exercise where one is attempting to find the other’s center of gravity (i.e., physical center) and push them off balance. In some cases, the tendencies of aggressive behavior evolve into a competitive interaction between the two individuals, and unfortunately the essence of taiji pushing hands becomes lost with one person winning the match through use of force. Pushing hands practice involves the application of taijiquan theory and basic movements into matching actions with a partner.
Often jing has been considered a secret transmission in Chinese martial arts society. This is so not only because it was not revealed to most students, but also because it cannot be passed down with words alone. Jing must be experienced. It is said that the master "passes down jing." Once you feel jing done by your master, you know what is meant and can work on it by yourself.