Taiwan Today

James Bond may get out of a fist fight without dirtying his expensive suit. China's masters of the martial arts need not even strike a blow to overpower their adversaries. The Boxers of the late 19th century exaggerated their powers to impress the Dowager Empress. They claimed they were immune to bullets and even cannon shot. That was quickly disproved, but their arts of self defense in person-to-person combat were and are more effective than karate, judo or Western boxing.

The most popular Chinese martial art and the best known in the West is t'ai chi chuan or shadow boxing. Its living master is Cheng Man-ch'ing, who is also an outstanding Chinese painter. Now teach­ing and practicing in Taipei, he formerly had a thriving school in New York.

T'ai chi chuan is based on the Taoist philosophy of Lao Tze (6th century B.C.) and Chuang Tze (4th century B.C.). Chuang Tze observed the move­ments of bears and of birds flapping their wings. He noted that motion was continuous and at a high level of strength. In the Eastern Han dynasty (25-221 A.D.), Hua T'uo recorded observations of moving deer, tigers, snakes, birds and bears. In the Sung dynasty (960-1280), a hermit named Chang San-fung of Yuchow in Liaotung province was made Master of Guards. He was a disciple of Taoism who lived in a straw hut on Wutang Mountain. Historical records of the Ming dynasty (1368-1644) describe him as ugly and sloppy in dress. He was humorous, sometimes arrogant and capable of fasting for several months. Carvings on a tomb refer to Chang San-fung and set forth details of his self defense system.

Chang was said to have observed a duel between a snake and peacock. He was astonished when the snake, which seemed feeble, won out over the bird. Chang continued his observations. His curiosity led him to dig into the classics for an explanation. He found some clues in the records of Chuang Tze, who took nature's eternal way of action without action as the foundation of Taoism. The phi­losophy behind this is derived from Lao Tze's 5,000-word book Tao Teh Ching (Book of Tao and Virtue). Tao is the cosmic, mysterious, ultimate, absolute principle underlying form, substance, being and change. The human application of Taoist philosophy is summed up in wu wei or inaction. Tao is quiet, motionless and unfeeling, yet holds absolute sway, as does mathematics in the realm of numbers and quantities. "Tao does nothing, yet all things are done (of their own accord) in conformity with it." "He who endeavors fails; he who seizes lets slip." "Avarice and aggression are to be removed at the source by eliminating desire." "There is no sin greater than desire, there is no fault greater than the greed of gain." "Weak­ness conquers strength; the soft overcomes the hard." "The way of nature is the way of meekness and humility as exemplified in water, in the female, in the infant and in the emptiness of the valley." Taoism also included the theory of yin-yang—of negative-positive, feminine-masculine opposites.

Chang San-fung took this theory as the basis of his explanation of chuan (boxing) and developed a series of physical exercises. The theory is that things of the same spirit, mind and nature need each other. Those in that same category reach out for each other, as do male and female. The female symbolized by yin gives birth to yang and vice versa. The yin is female, soft, refined and weak while the yang is male, tough, rough, strong and forceful. Yet the yin and the yang adhere to each other. Two people fighting each other are also engaged in holding and helping each other. The shadow boxer represents softness and emptiness and his opponent is a representation of the solitary. The boxer moves as if swimming in air and his movements are light as flying feathers. He cannot be hit, hurt or seen in any definite way or form. The opponent is hard and solid and takes on a def­inite form. He is easily hit and hurt. However, swift movements are not enough if the shadow boxer is to conquer his rigid and forceful opponent. Movements must be coupled with smoothness. This principle is contained in the t'ai chi circle. The circle is a symbol of everything in its proper order. Straightness and rigidity will not solve problems because they do not bend and curve. Smoothness is attained when the succession of events forms a circle. Smoothness ensures that when situations reach their extreme, they will change. After this change, reason and the way of nature will prevail. All is smooth again. In the practice of t'ai chi chuan, outer movements must be smooth and con­tinuous.

Initiation and control of movements come from voluntary manifestations of ch'i, the energy that exists within the body. Ch'i, or inner energy, is the totality of interactions of yin and yang quali­ties within the human body and the soul. Interac­tion of yin and yang is perpetual but inner energy needs nourishment from the tapping of nature's living creatures. These are contained in the t'ai chi circle which encompasses the yin and yang in equal proportion and which traces the periphery of life forms. The t'ai chi sphere is built on four life lines of equal length representing the forms of living creatures. These four lines intersect at the center and form a design which is ideographically represented by the Chinese character for rice, the staple food of the Chinese. Rice is mentioned in the book of medicine of Huang Ti (the Yellow Emperor), which goes back 5,000 years, as the basic substance which gives man the spiritual essence of life. The Taoists considered this to mean inner energy.

The fundamental principle of t'ai chi chuan masters is to achieve proper coordination of inner energy and outer movements and the common objective is to conquer force with smoothness. How­ever, they differ in their theories about the way to achieve the proper coordination of energy and movement. The first theory says that inner energy must assist muscular movements of the waist and chest. Movements of fingers and feet are then coordinated with movements of the waist and chest. The second theory stresses the importance of meditation in controlling and guiding muscular movements. Muscles are relaxed through meditation and the energy of the body is guided to the muscles in all parts of the body. Movements of the inner energy are therefore combined with outer movements of the torso, hands and legs. The third theory says that movements of the entire body are based on the strength and movement of the waist. Inner energy is unified through strengthening the loin muscles. Concentration and me­ditation are centered in the head, allowing energy to spread throughout the body and fill the muscles.

In actual exercise, t'ai chi chuan practice starts with the mind empty, the eyes looking straight forward and the body muscles relaxed. Shoulders must be level, the wrist firm and the waist and knees relaxed. Breathing must be natural. These preparations set the stage for meditation and con­centration of the inner energy, whose movement can be felt spreading through the entire body and reaching the relaxed muscles. Inner movement is found in the stillness of the body. Enlightenment of the physical form gives vigilance, which in turn gives movement to the hands, feet and head. This movement leads to change and transformation of inner energy into external force.

The movement generated is slow and the force defensive. Slowness gives firmness, enforces concentration and heightens perception of the senses. Movements and strength of the opponent is felt. This quick and sharp perception in turn enables one to achieve maximum vigilance. Perception must be answered with reaction. This takes advan­tage of the opponent's forcefulness and rigidity and responds with softness and emptiness to create a vacuum of force which confuses him. During this moment of confusion, he betrays his weakness and commits errors in his blows. The shadow boxer turns these mistaken moves against the opponent and strikes him with his own force.

Dynamics of strength in person-to-person combat follow definite patterns and must be used to advantage.

Ts'an is the fusing of defense movements with those of the opponent by maintaining physical contact with him.

T'ung is feeling the opponent's moves by touch. The defender follows the moves of the opponent and builds up strength in preparation for counterattack.

Tsao is coordination of muscular movements with vigilance against possible attack.

Hua is transformation of defensive and passive strength into offensive and active force.

Yin is the subtle guiding of the opponent into a position disadvantageous to him and the creation of a vacuum of force.

Na is to take the attacking force and turn it against the opponent. This must be done subtly without detection. The opponent's wrists, elbows and shoulders must be held firmly but at a dis­tance while engaging him.

Fa is releasing the opponent to lead him into a fall. It is to be used at opportune moments after his weakness is exposed. The precise moment of application is calculated. Distance must be close but great enough so that a way is open for his fall. Fa can be used at any moment and applied with all parts of the body.

Chieh is using the opponent's forcefulness to guide him into a fall.

T'i is forcing the opponent to lose his balance. This is followed by releasing the hold on him. Only the hands are used in upsetting his balance.

Che is diverting the attacking force of the opponent toward the side to effectuate a miss and leave room for his fall.

Chuen is transformation of the forcefulness of the opponent into weakness.

To sou is coordination of movements of strength with regulated breathing. This prepares the body for taking up an offensive position and for the transformation from soft to forceful move­ments.

Chen is stabilization and concentration of strength at the tips of fingers, in arms, legs, shoulders and back to prepare for outward blows.

K'ai is striking the opponent at opportune moments. Distance must be maintained so as to avoid being hit when the opponent strikes back. Time to strike the opponent is calculated and movements must follow his.

Ho is a follow-up blow to the opponent.

Ch'ang is the elastic movement which reacts to the opponent's force as a spring to release of pressure.

Chuan is a lethal blow aimed at inflicting internal injury on the opponent. One blow may cause paralysis or death.

T'ai chi chuan movements number from 42 to 111, developed as physical exercises rather than systematic movements of martial art. Their pur­pose is to train the body to function properly and to concentrate energy for metabolism, circulation of the blood, proper functioning of organs, con­centration of the mind and training of muscles. T'ai chi chuan exercises ease anxiety, sooth the emotions, regulate the heart beat and breathing, help digestion and sharpen muscular reactions. The body's inner muscles respond to slow, gentle and continuous motion.

Ch'i kung is a martial art based on the prin­ciple of external manifestation of inner energy. Its movements are faster than those of t'ai chi chuan and not continuous. It places equal em­phasis on the exercise of external muscles and the application of inner energy. The results are char­acterized by the forcefulness of blows and the rigidity of movement. When ready to strike, ch'i kung masters concentrate their inner energy through the movement of arms and legs in slow motion to force the energy toward various parts of the body. A common demonstration of ch'i kung is the breaking of ten layers of tiles with one blow of the hand. Hands and legs are the most powerful weapons.

Emphasis on external physical attach and rigidity of movement are major features of the wai kung (external exercise) known today as the Shao Lin school of martial arts. This school was created by Chinese Zen master Ta Mo, who lived in the kingdom of Liang (502-557) during the northern dynasty. Ta Mo taught Zen at the Shao Lin Temple in Honan province. He taught his disciples physical exercises to defend themselves against bandits who often haunted the temple and nearby villages. His exercises were improved by later generations in relative obscurity until the Tang dynasty (618-907), when disciples of the Shao Lin Temple easily defeated attacking Red Scarf Bandits. This school of martial arts then became popular. It employs spears and other weapons and emphasizes rapid change in combat posture. It was propagated in the southern provinces and the Kwangtung version became the most famous.

Popularity of the Shao Lin school led to the flourishing of such unorthodox martial arts as chih chua fa (methods of gripping), and tien hsueh fa (methods of paralysis). Chih Chua fa uses the fin­gers to immobilize the assailant by grabbing and twisting his wrist, arm or leg. The fingers are exercised so they can grip strongly and serve as weapons of attack. Exercises include practice in supporting heavy weights with one finger and gripping things which are difficult to hold. The fingers are trained in rigidity so they may be used to stab the assailant and inflict injuries on such vulnerable parts of the body as eyes, neck, abdo­men, throat and nerve centers.

Tien hsueh methods paralyze nerve centers of the body and cause partial or total unconsciousness. Fingers are used to prick and press at anyone of 365 nerve centers called the hsueh men (hollow gates) of the body. Injuries inflicted on some of the nerve centers, such as between the eyebrows, the nape of the neck or the two temples, may cause instant death.

The Chinese say that learned men never betray their virtue. A husky boxing champion, a karate or judo master or a James Bond may seem invinci­ble. But a small Chinese gentleman without bulging muscles may be stronger and more dangerous. The advocates of t'ai chi chuan and similar martial arts are sure of it.