Even thin-card possesses a sharp-edge that can be used to cut-through objects of a suitable texture and construction. Various types of fruit and vegetables, for instance, if struck in the right-way, might be cut in half if a playing-card is launched from the hand and guided in such a way so that it is made to fly throw the air - so that it might intersect in a perfect (almost unbelievable) manner. A certain gentleness is required if a subtle power is be selected, highlighted, and allowed to prevail. Concentration, poise, positioning, co-ordination, and timing are all equally required if the sharp-edge of the playing-card is to strike and cut successfully into the object. Gentleness can be incredibly powerful. Not thuggishness, hatred, or delusion - the exact opposite - infact. Too much effort and the playing-card will crunch-up and fold without making its intended mark. Learn from this perfected "touch".

Practicing Taijiquan in the early morning (the or evening - when this picture was taken)  is when the air (qi) is at its most inspiring and invigorating! At the moment, although the temperature was -7 last week - today it is +10 degrees Celsius. Whatever the case, the air is cool and fresh and seems to permeate every cell of the body - despite the fact that in reality the breath enters and leaves through the nose and/or mouth. Of course, I am told that a small amount of oxygen leaves and enters through the pours of the skin - but too little for the entire body to exist upon. Still, when breathing deeply (into the lower Dantian) the complete lower lung capacity is utilised giving the feeling that a 'power' or 'entity' is dropping into the lower abdominal area (traditionally two-inches below the naval).

I find it interesting that this special area (which is probably lower than two-inches in reality) coincides with the actual centre of gravity relating to the human (physical) body. The mastering of 'breath' is inherently linked to the mastery of 'balance' and 'movement' all mediated through an enhanced 'rootedness'. The clarified and purified 'awareness' of the mind directs all this activity - which includes the harnessing of the rising (rebounding) force that emanates from the dropped bodyweight impacting with the ground. The dropped bodyweight and rising force is channelled through the epicentre of the perfectly 'aligned' bone-structure (skeleton) which is never lost despite the complexity of the movement involved.

​Of course, part of the qigong used to prepare the practitioner for Taijiquan practice is 'Standing Like a Stake' also termed 'Holding the Ball' - where an individual stands perfectly 'still' both physically and psychologically. We become like a mighty tree which can withstand any weather or unexpected external force! Within the peacefulness of the well-rooted tree is an immense power waiting to be discovered, harnessed and manifest! 

​When running with the weighted rucksack – I use the two broad aspects of Daoist breathing usually termed ‘natural’ and ‘correct’. Bear in mind that this ‘moving’ activity is not the complex seated ‘neidan’ practice and is not subject to that type of control. Instead, as the bodily frame is placed under intense pressure, what is required is deep and full breaths, usually in and out of the mouth. This is because unlike the state of perfect balance that is constructed during the practice of Taijiquan (where the breath is taken in through the nose and expelled through the mouth) - running with a weighted rucksack overloads the biological processes to such a high degree that the maximum amount of oxygen is required to maintain its function. This is achieved by breathing in and out through the mouth. 

​Once the parameters are set, what then is ‘Daoist’ about this practice? Natural breathing requires breathing deeply into the lower abdomen – this emphasises the use of the middle and lower-lung capacity – with the minimum of upper-lung capacity. Correct breathing requires the pushing-up of the diaphragm so that the inward breath is compressed from the expanded lower-lung and into the middle and upper-lung. Correct breathing inflates the usually neglected upper-lung capacity which is full of highly dense oxygen-absorbing body-cells. Generally speaking, the upper-lung is often used by the body in ‘emergency’ breathing if the body has become injured, ill, or is inhabiting an oxygen-deficient environment. The ancient Daoists seem to have understood that there is something special about the little used upper-lung within everyday life – and with this understanding they formulated a physical method of breathing that allows a voluntary access of this area. 

​I tend to use ‘natural’ breathing when running with the weighted rucksack – but I switch to the ‘correct’ method when I need to stop to cross the road and/or significantly change direction. I usually take three full ‘correct’ breaths (which oxygenates the body to a greater degree) and then switch back to ‘natural’ breathing which is what I refer to as ‘maintenance’ breathing. Correct breathing in this context is not ‘maintenance’ breathing and should not be confused with the purpose of ‘natural’ breathing. Furthermore, the perspective I am giving here only makes sense when discussing weighted rucksack running. As weighted rucksack running using ‘natural’ breathing dramatically diminishes the oxygen levels in the body (stabilised through fitness levels) – ‘correct’ breathing represents a rapid intake of new oxygen by switching the emphasis of how the breath is managed. 

HONG KONG, July 20 (Xinhua) -- The man, the myth, the legend. Bruce Lee was all of these things and more. On July 20, 1973, the world lost one of its most iconic and influential figures when he passed away suddenly at the age of 32. Yet, 50 years later, his legacy lives on, larger than life and more resonant than ever.

Source: Xinhua Editor: huaxia 2023-20-07

English Language Xinhua Article:

Feature: Enter the Dragon -- Bruce Lee's legacy still inspiring 50 years after his passing

​The Chen Taijiquan Style technique and expression featured on this Telegram Channel site – entitled in the written Persian language as ‘Taijiquan is the Endless Way’ (تای چی راه بی پایان) – is very good! The grey-bearded teacher is named ‘Maziar Kebat’ (مازیار کتابت) – which might mean ‘Master Kebat’ – and he lives in the Fars Province of Southwest Iran. The setting is beautiful as is the high quality of the martial technique! I suspect that we may assume from this that ‘Taijiquan’ is considered ‘Halal’ within the faith of Islam – a fact which grants the practitioners a certain enhanced ‘virtue’. In China, Islam (and Muslims) are greatly respected for a) their spiritual purity and b) their martial integrity! Good to see Taijiquan in Iran and the people united in practice!

The 'Ricardo Leite' video is much longer than the average 'snippet' types - and for good reason - as it is designed for an 'extended' (detailed) study (at least on my part). It has took me two or three sessions to view the content completely (over two-days) - but even then - the depth of  comprehension has only been at the surface level. On initial inspection there is much subtlety that needs to be carefully 'unpacked' - as they say today! This Goju Ryu Kata 'Bunkai' (分解) looks similar in manifestation to Taijiquan (position, timing and using the opponent's momentum against them). 

a) 分 (fen1) - Japanese Kanji also written 'ぶん' (bun) = moment (in time - literally 'a minute'), part and 'to divide' and 'distinguish'

b) 解 (jie3) - Japanese Kanji also written 'かい' (kai) = untie, solve and clarify

By continuous observation, the 'bunkai' process allows for a clarification of over-all understanding - developed by carefully examining the constituent parts. Of course, this is as much a practical matter as it is a theoretical analysis - all dependent upon a (repeated) structured experience. 

With regards to the first ideogram of 'Bunkai' (分解):

a) 分 (fen1) - Japanese Kanji also written 'ぶん' (bun) = moment (in time - literally 'a minute'), part and 'to divide' and 'distinguish'

Within the Chinese language - the ideogram 分 (fen1) [bun] is used to denote a single 'minute' (comprised of '60 seconds') - as in 'one minute' of the sixty minutes that comprise one hour! This suggests that there is an element of 'time' contained with the concept of 'Bunkai' (分解) - as if when assessing and applying a movement (or 'set' of movements) - there is an element of 'controlling' or 'altering' the perception of 'time'. This might mean that 'Bunkai' is NOT just the correct interpretation of the physical mechanics of Kata - but is also the metaphysical ability of expertly 'manipulating' how an opponent 'perceives' time. If the passing of time can be successfully 'altered' - then the opponent cannot 'occupy' the space they inhabit properly. When a Master controls the time and space (both within the mind and body and outside the mind and body) - then such an individual becomes 'invincible' in the sense that the direct path to defeating him or her is no longer available to ANY would be opponent! 

Translator's Note: Chinese martial arts are diverse in origination and influence. Although a broad designation of 'North' and 'South' can be made on the grounds of the geographical origination of the Founding Masters, and certain defining characteristics - a fighting style above all was premised upon its effectiveness in combat and there was little room for sentiment or an attachment to dogma! As a consequence, and despite the truth in the 'North' and 'South' designation, there are Southern styles that look Northern and their are Northern styles that appear Southern - and this to be expected considering the human propensity for adaptation! Furthermore, cross-fertilisation led to many hybrid styles and an outpouring of diverse variations - a phenomenon that is very much the norm within modern China! ACW (5.8.2022)

The term ‘idiom’ is from the Greek (and Late Latin) word ‘idioma’ - and was prevalent from the 1580s onward – where it refers to a ‘form of speech peculiar to a people or place’. Originating from the Greek word ‘idioumai’ (to appropriate to oneself) from ‘idios’ (personal and private, properly particular to oneself). The use of an ‘idiom’ involves a highly condensed (or contracted) linguistic expression which conveys far more in suggestion (or implication) than literally contained the few words used. As a rule, the meaning of an ‘idiom’ is culturally derived (and passed on from one generation to the next) as an important (and ‘underlying’) element of culturally conditioned education. As an expression, the meaning contained within an idiom is not predictable from the grammar or language used and cannot be easily ‘guessed’ by an individual who has not been privy to the relevant education.  ​

Chinese Language Idiom: 南船北马 ​

南 = (nan2) - South ​

北 = (bei3) - North ​

马 = (ma3) - Horse ​

English Translation: ‘Southern Boat – Northern Horse’ ​

Chinese Language Origin:  ​

唐·孟郊《送从最校书简南归》 
长安别离道，宛在东城隅。 
寒草根未死，愁人心已枯。 
促促水上景，遥遥天际途。 
生随昏晓中，皆被日月驱。 
北骑达山岳，南帆指江湖。 
高踪一超越，千里在须臾。 ​

English Translation: Tang Dynasty Poet - Meng Jiao [孟郊] (751-814) - deriving from a phrase written in his book entitled ‘Journeying Together Expert Study Book Defining South Return’.  ​

Nowadays, with the modernisation of China, many martial arts styles have ‘mixed’ and ‘combined’ their respective strengths, thus creating an all-round and vigorous fighting style. Even Chinese martial arts exported to Ryukyu in the 19th century – such as Yongchun White Crane Fist – was mixed with Okinawan ‘Te’ by Higaonna Kanryo (1853-1915) and later developed by his key disciple Miyagi Chojun (1888-1953) into the world famous Goju Ryu Karate-Do! From the Katas movements contained within Goju Ryu, there appears a very strong ‘Southern Fist’ (南拳 - Nan Quan) influence – but some of these movements appear ‘Northern’ in origination! This could well have been the product of Northern stylists either bringing or transmitting their fighting styles southward. Despite geographical differences persisting in China, the development and spread of modern technology has negated these differences and made everyday life very similar for most people. Therefore, the differences within traditional Chinese martial arts styles are ‘historical’ and must be protected and preserved for future generations to benefit from. Even considering the development of sports science – traditional Chinese martial arts still have a tremendous amount to offer as regards the psychological, physical and spiritual development of an individual! This is because the Chinese ancestors were very clever when adapting to their physical conditions and recording those adaptations!  ​

Okinawan Goju Ryu Karate-Do Retains Characteristics of Both 'Northern' and 'Southern' Style of Chinese Martial Arts!

Chinese Language Sources: ​

http://www.leleketang.com/chengyu/9369.shtml 
https://www.baike.com/wiki/南船北马?view_id=1279i8zsp0hc00 
https://baike.baidu.com/item/孟郊/335336 ​

As investigate of ancient human thought and culture around the world - appears to suggest that the observation of nature served as the basis of the development of spiritual and religious ideology and ritual. Despite the obvious environmental, linguistic and cultural differences, a ‘similarity’ of appreciating the processes of nature becomes evident. Druids are believed to have been a type of shaman whose function involved the bringing together of spiritual-emotional-physical processes both of the inner and outer human-being and the natural world – so that all disruptive and ‘dissonant’ frequencies of life are reduced or removed. Living in accordance with the processes of nature – so that the inner processes of the human mind and body ‘reflect’ the balance and cyclic necessity of the physical cosmos – ensures psychological, emotional and physical (vibrant) health. The British academic – Peter Berresford Ellis – is a world-renowned scholar on Celtic history and he states the following: ​

‘The Dagda became their father; thus, humankind call him “The Father of the Gods”. And Brigid became the wise one, exalted in learning and much did she imbibe from the mighty Danu and from Bile, the sacred oak. She was hailed as the mother of healing, of craftmanship and of plenty; indeed, she excelled of all knowledge. She showed her children that true wisdom was only to be garnered from the feet of Danu, the Mother Goddess, and so only to be found at the water’s edge. Those who gathered such knowledge also paid deference to Bile, the sacred oak. Because they were not allowed to speak his holy name, they called the oak draoi and those learned in such knowledge were said to possess oak (dru) knowledge (vid) and thus were known as Druids.’ ​

Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), Page 22 ​

The old Celtic language(s) have a definite relationship with the ancient Sanskrit language of India – suggesting that the early Celtic peoples themselves may have originated in Asia and slowly migrated Westward. Although once everywhere in Western Europe – today - the (ethnic) Celtic people only exist in small enclaves with five of these groupings existing n the UK as the Scots, Irish, Welsh, Cornish and the people living on the Isle of Manx. Another group – thought to be Cornish conscripts fighting in the Roman Legions – now lives in a small part of France (Brittany) and are known as the ‘Bretons’. Generally speaking, any area known as ‘Galatia’ (or similar) is usually inhabited by Celts or the descendants of Celts, etc. Peter Berresford Ellis, however, suggests that there is a definite similarity between much of the Celtic myths and legends and the Brahmanic Upanishads, and other spiritual texts – often ‘Buddhist’.  ​

‘The Vedas, four books of learning composed in North India, in the period 1000-500 BCE, are named from the Sanskrit root vid, meaning “knowledge”. This same root occurs in Old Irish as uid, meaning “observation, perception and knowledge”. Most people will immediately recognise it as one of the two roots of the compound Celtic word Druid – dru-vid, arguably meaning “thorough knowledge”.; 
​
Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), Page 7 (Introduction) ​

What I want to share, however, is a 9th century CE Celtic poem that appears to express the very thinking that lies behind the yin-yang ideology and the concept that governs the interactive movements of the internal (Chinese) martial art of Taijiquan: 

I was a listener in the woods, 
I was a gazer at the stars, 
I was not blind where secrets were concerned, 
I was silent in a wilderness, 
I was talkative among many, 
I was mild in the mead-hall, 
I was stern in battle, 
I was gentle towards allies, 
I was a physician of the sick, 
I was weak towards the feeble, 
I was strong towards the powerful, 
I was not parsimonious lest I should be burdensome,  
I was not arrogant though I was wise, 
I was not given to vain promises though I was strong, 
I was not unsafe though I was swift, 
I did not deride the old though I was young, 
I was not boastful though I was a good fighter, 
I would not speak about any one in their absence, 
I would not reproach, but I would praise,  
I would not ask, but I would give. ​

Cormac Mac Cuileannain 
King and Poet of Cashel – AD 836-908 

Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), (Dedication) 

This is a famous blue-print that the Great Sage Confucius (Kong Fuzi) constructed during his lifetime (551-479 BCE) within ancient China. It is a remarkable set of observations that have stood the test of time. There is a natural ‘mastery’ of mind and body which unfolds providing the aspirant is a) ‘aware’ and b) is ‘seeking’ such an achievement of mind and body maturity. If an individual merely fumbles aimlessly through life with no grounding or higher yearning, then these stages often remain unrecognised and unfulfilled. As I get older, I find a deep sense of ‘certainty’ pervading my mind and body. This is a permanent state that does not fade or intensify but which is forever present – still and shining. It seems to be the underlying reality of sensual and psychological existence. It is comforting, empowering and healing.  ​

When the mind is permanently ‘stilled’ and has become ‘all-embracing’ - a certain ‘wisdom’ (Prajna) is activated which allows the mind to naturally (and instantaneously) perceive reality and understand exactly what physical action is required in a particular situation. This is true for help others with education, healing, housing or feeding, etc, as it is during times of human conflict. Within the limitations of martial arts practice, such mastery manifests in the expert manifestation of ‘action’ and ‘non-action’ and vice versa. Moving forward (with tremendous generated force) or seeming to ‘disappear’ inti thin air by a radical ‘withdrawing’ from direct contact and-or confrontation. As every moment is both ‘identical’ and entirely ‘different’ without inner or outer contradiction – all momentary decisions emerge in a pristine and timely manner. ​