This ability is the product of a lifetime of a) suffering, and b) the transcendence of suffering. In other words, it is a product of experiencing ordinary life on the one-hand – and practicing (in my case) the Ch’an method of ‘stilling’ the inner mind. Stilling the inner mind is not the same as ‘stilling’ the outer environment. Stilling the outer environment is nothing less than wilfully ‘stilling’ the perception of the outer environment. Stilling the outer environment is a manifestation of the Dharmakaya (which is already there) but which is usually obscured by the ordinary mind and its habit of turning everything into a ‘subject-object’ dichotomy (duality). Within martial arts practice, this sudden manifestation of wisdom, compassion and loving kindness immediately takes away any option an opponent might have who insists upon using greed, hatred and delusion as the prime motivators of martial movement. Just as time appears to ‘stand still’ – the concept of ‘space’ seems to contract and becomes restrictive in the mind of the opponent. Within ordinary life outside of martial practice – the manifestation of this being reduces and disarms potentially o actively violent situations so the peace permeates the minute fabric of time and space. Those who are caught in this manifestation (which is very similar to ‘darshan’ found within Indian spirituality), lifts ordinary beings to new levels of inspire being, and quite often changes personalities and situations for the better! Advanced meditators within Buddhism are capable of manifesting this spiritual reality that has inherent within it the ability to alter the base frequency through which matter is resonating. This is an extension of the physical body (and brain) of the advanced practitioner whose mind is filtering (and protecting) this ability out into the environment through correct position and exact timing. The onus is on healing through wholeness, completeness and objectiveless love and profound understanding. As a function of the highest human spirituality, as an experience the recipient experiences a dissolving of greed, hatred and delusion – and all the conditioning premised upon the personal history experienced through this process. As ‘time’ is altered (slowed for the Master – speeded-up for the opponent) – the martial artist can move wherever is safest – whilst the opponent remains bewildered and unable to think clearly. This state of being can be manifest into any situation within life, as there is no preference or limit on human learning and human healing.
Master Chan Tin Sang (1924-1993) was of the opinion that ‘Taijiquan’ (太極拳) is an advanced martial art developed by Confucian scholars for the perfect of archery skills. After twenty-years of my own research - I would agree. Of course, Taijiquan is very much part of the Daoist tradition – but as it is premised upon the philosophical principles of the ‘Change Classic’ (易經 - Yi Jing) - specifically those elucidated within the ‘Great Treatise’ (大傳 - Da Zhuan) of the associated commentaries. This is where we learn about the ‘Tai Ji’ (太極) concept which serves as the centre of the Confucian world view - ‘cosmology’. Tai Ji’ (太極) literally translates as ‘Grand Ridge-pole'. In this early model of the cosmos (the content of the ‘Da Zhuan’ probably developed over a thousand-year period – c. 500 BCE – 500 CE, etc, with the concept of ‘Tai Ji’ being included in its earliest strata – perhaps 300 BCE). The ‘ridge-pole’ equates to the human-spine which unites the ‘head’ to the pelvic-girdle and legs – which in transit also includes the arms and hands. This is the human-body as it exists in the material world. The early Confucians assumed that the spiritual (unseen) realm mirrored exactly the material (seen) realm – and so the human-spine was transposed onto the cosmos so that it linked the ‘divine sky (head) - with the ‘Broad Earth’ (lower body, legs and feet). Just as a developed martial artist positions the limbs in perfect repose through the timely ‘turning’ of the spine – the cosmos rotates its cycles around the ‘grand ridge-pole'! Just as the cosmos turns around a central-point – and the planets rotate around individual suns – the seasons come and go in a timely manner – just as night turns into day and vice versa.
This fits-in with the Confucian attitude of everything occupying its rightful place at the correct time. Movement is always timely and only performed for a good reason and never impulsive or ill-disciplined. A Confucian scholar brings order to the mind and body – and through his or her example – a similar order is brought to the material world. The Confucian scholar practices the unarmed martial art of ‘Taijiquan’ so that the foundations of ‘long-sword’ and ‘archery’ can be imbued in the mind and body well before a bow or a sword is ever picked-up. The ‘Taijiquan’ practitioner learns effortless ‘penetration’ of the opponent – this gives an insight into how a sword and arrow-tip ‘penetrates’ the target. More to the point, the ‘Taijiquan’ element of ‘inflating’ the joints with a buoyant qi-energy prepares the mind and physical-frame for the drawing and releasing of the arrow from the bow! When a bow is drawn (a Confucian scholar was expected to draw and fire with an equal accuracy from both sides of the body) the physical-frame is brought under a great intrinsic ‘pressure’ from the draw-poundage of the bow! When the arrow is released – this accumulated energy ‘rushes’ out of the body with the arrow!
By aligning the bone-shafts and joints so that the body-weight drops into the floor through the centre of the feet – a rebounding ‘force’ is generated from this ‘rooted’ stance that raises up through the body and which can be released through any part of the body. Any stance and shape that is ‘held’ can be ‘rounded’ to such an extent that an ‘intrinsic’ force is accumulated in the joint areas – which can be ‘released’ as a striking-force where needed (adding to the rebounding body-weight). This ability of the advance ‘Taijiquan’ practitioner to accumulate this force mimics the reality of drawing a bow. It just so happens that when accomplished without holding a bow – this ‘massive’ force can be ‘released’ through any part of the body as an overwhelmingly powerful strike. This skill can also be used as a ‘brick wall’ that stops an opponent in his or her tracks! When I have demonstrated the ‘immovable’ posture – usually the biggest man present puts all his strength into pushing my palm – but as I ‘reflect’ his force back at him – the more he tries the greater the force I have at my disposal to reject his intention! He gives me all the energy I need. This is just like drawing a bow...
Shifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System.