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| Taijiquan Tui Shou (English) |
| sean |   
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| Group: Moderator Level:  Posts: 71 Joined: 8/19/2004 IP-Address: saved  | Whereas Taijiquan form training focuses on maintaining the body structure and balance developed through standing post (Zhan Gong) exercises in movement, it is through Tui-shou, or pushing hands practice that the Taijiquan fighter first begins to develop the sensitivity necessary to hear and interpret energy. It is a logical progression in training: 1) develop stability (structure) and balance of mind and body in stillness, 2) practice maintaining this stability in movement, and 3) practice maintaining one’s own stability when confronted with the force of an opponent. Pushing hands practice helps the Taijiquan fighter to develop Ting jin, Dong jin, Hua jin and, finally, Fa jin, or the issuing of one’s own force on the opponent. Exactly how this force is issued, whether in the form of a kick, punch, throw, sweep, etc., is secondary. In Taijiquan one should not be limited by the “techniques” found in the various forms. Close combat is a situation characterised by uncertainty, disorder and rapid change. In such a situation, looking for the appropriate technique in response to an adversary’s actions can be a deadly mistake. Listening, following, interpreting, re-directing and attacking from an advantageous position is the key. In this way the Taijiquan fighter can improvise, creating “techniques” as spontaneous responses to a dynamic situation. Remember, “Although the changes are infinite, the principles remain the same.” (Wang Dsung-Yueh). Unfortunately, Tui-shou practice is widely ignored in many Taijiquan schools in the West. Even more disheartening is the tendency of Taijiquan practitioners to confuse Tui-shou practice with actual combat. This is a dangerous mistake. For although Tui-shou can help develop skills indispensable for fighting, it is not fighting itself. The only way to gain skill at fighting is through the experience of fighting. Tui-shou is but one part of the bridge between form practice and combat. The next step after Tui-shou would be sparring. Sparring itself can then be developed from light contact/low pace to full contact/full pace, and from the use of protection gear to no protection. The final goal is to simulate actual combat as closely as possible while minimising possible injury. Of course, one can also increase the intensity of Tui-shou until a point at which the line between Tui-shou and free sparring becomes more and more fuzzy. But the main difference remains: Tui-shou begins with contact and closed distance while sparring begins without contact and outside the combat distance. During sparring practice the Taijiquan fighter has the opportunity to test his/her skills under pressure. The opponent is relatively uncooperative, and may attempt attacks/strategies that are unfamiliar and unpredictable. Only in such a situation can one further develop and fine tune one’s understanding of Taijiquan fighting principals. Maintaining mental balance, for example, can become very difficult when faced with the chaos and violence of fighting. Remaining physically relaxed and centered also becomes a challenge, and the use of proper footwork and strategy becomes problematic (for a discussion of Taijiquan footwork and strategy, I refer the reader to the Yang Family Manuscripts collected by Li Ying-ang, esp. Song of the Five Steps). It takes significant sparring experience to truly develop a deep understanding of the Taijiquan fighting principals. We can discuss and intellectualise about the topic all day, but the fact remains that talk without experience is just talk! Sparring (both hand-to-hand and with weapons) must be an integral part of Taijiquan training when the goal of training is to practice Taijiquan as a martial art. I would like to conclude that while the concepts and principals of Taijiquan often seem complex and shrouded in mystery, they are indeed simple and very practical. Emphasising the martial aspect of Taijiquan practice is one way of experiencing first hand and with one’s whole body these principals. In fact, I would go so far as to say that a comprehensive understanding of Taijiquan is only possible through complete training. What does complete training consist of? The answer is quite simple: 1) Solo Practice; standing meditation, forms and various gong fa, 2) Partner Practice; Tui-shou, Da lü, and applications exercises and 3) Free Sparring. The elimination of even one of these elements would lead to a deficiency in skills and a limited understanding of the art of Taijiquan. | |
| 2/7/2007 2:39:14 PM |    | |
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