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

Our Chinese grandfather - Chan Tin Sang (1924-1993) fought as part of the 'People's Militia' (with his Section also known as the 'Hakka Resistance') in the Hong Kong and New Territories region. When he recalled these events years later – he often described this time period (1941-1945) as ‘The years covered in blood.’ - as there was never a time that he was not covered in his own blood or the blood of his enemies. Hong Kong had been under the imperialist rule of the British from 1841-1941 - when the Imperial Japanese Army successfully overran the area - killing thousands of ethnic Chinese POWs and civilians in the process! Thousands of ethnic Indian and 'White' British soldiers were killed in combat, wounded and taken into captivity (where many were tortured). What follows is description of what the ethnic Chinese people experienced throughout Hong Kong and the New Territories – a reality either deliberately ignored or simply not known by Western historians and biographers. Part of the problem is not simply political bias or historical preference (although these two issues undoubtedly play their part) - but rather that not ALL ethnic Chinese people understood fully what was happening! The ‘White’ British Administration did not trust the ethnic Chinese population – as they were afraid of homegrown uprisings – but positively detested the Imperial Japanese! This is why the British Authorities ‘refused’ to arm the ethnic Chinese population at the beginning of the Japanese troubles! Rumours of a fifth column in Kowloon turned out not to be true (these groups were comprised of Japanese sleeper cells activated to meet and assist the incoming Japanese troops). 

As the British Authorities did not arm the local ethnic Chinese populations with modern firearms – these people (comprised of the Cantonese, Hakka, Hokkien and Teochew ethnic groups amongst others) had to rely upon their traditional martial arts skills to fight the Japanese invaders. This was NOT a problem as the ethnic Chinese attitudes were still very ‘feudalistic’ at the time and the martial arts incredibly effective on the battlefield and in self-defence encounters! How did (modern) British arms enter the area? This seems to have been through a behind-the-scenes agreement between the CPC and the British government. The People's Militia was organised by the Communist Party of China (CPC) - as the Nationalist government had no interest in Hong Kong being part of a united China again (for the British this must have been a tricky business as the CPC was not formally in power in China - nor was it ‘recognised’ by any ruling government outside the USSR). It is remarkable that given CPC troubles being experienced in Central and Northern China at the time (fighting the Nationalists and the Japanese) that it was able to 'project' its power into what was then a very distant and remote area – but the understanding that had been reached between the CPC and the British allowed a small trickle of UK arms into the region to be used by the local Chinese people! This 'Resistance' movement against the Imperial Japanese was permitted providing the CPC power structure (together with the British arms) be 'withdrawn' from the region following the eventual defeat of the Imperial Japanese!  

Our Hakka Chinese family clan in Sai Kung suffered terribly at the hands of the brutal Japanese - with women and girls routinely 'raped', 'tortured' and 'murdered'! Not only do we possess eye-witness accounts of this barbarism - but long before the internet the Japanese liked to 'photograph' (and sometimes 'film') their crimes for all to see! These are crimes that the Japanese committed all over China and Asia - and which the Japanese government has yet to properly acknowledge and apologise for! Chan Tin Sang was 17-years old in 1941 and 21-years old in 1945 - when the war ended. During that time, he lost most of his immediate relatives and was accustomed to fighting ‘hand-to-hand' with the fanatical Japanese soldiers - using his Hakka martial arts skills to survive (his father died fighting in this manner in 1944). Later, in search of a better life - Chan Tin Sang came to England in 1956 when he was 32-years old. He worked hard for 10-years in what became London's 'new' Chinatown and finally saved up enough money to bring his wife and daughters to the UK (as they already possessed 'British Citizenship') in 1966 (when he was 42-years old). He passed away in 1993 when he was 69-years old - which was quite old at the time - but many believe that the years of deprivation (and continuous violence) he experienced between 1941-1945 definitely shortened his lifespan. Sometimes - as individuals and groups - we possess no choice. By the time the Western allies were landing on Normandy 79-years ago – the Japanese Occupiers were still strong and effective throughout Hong Kong and the New Territories! It would be with the entry of the Soviet Red Army (during late 1945) into Manchuria that begin the demise of the Imperial Japanese Army and signal the return of the British to Hong Kong! 

The reality is that the head and centre mass inner organs need to be protected through a) movement of the entire body away from the potentially damaging blows, and b) the movement of the head, arms and legs so as to deflect, parry and/or block the incoming blows when the centre of mass cannot be adequately moved out the way. In the case of unarmed blows - the muscle, bone structure and inner connective tissue can be 'toughened' through physical fitness and martial arts training. The potential damage of these unarmed blows can be effectively absorbed by the outer physical and near surface structures of the body - this includes the bone structures and soft structures that comprise the entirety of skull including the mouth, teeth and tongue, etc. These areas can be 'damaged' but will heal given time. When dealing with bladed weapons - as these can penetrate the toughened outer layers and do fatal damage to the inner organs - movement of the centre mass is of a greater concern if no self-defensive weapon is held by the victim.  

In this case the legs must be well trained for either minute or substantial (instantaneous) distance adjustment. A damaged leg will still have to move by necessity (hence the importance of squat kicks in all their variants). The upper limbs comprising the arms and hands will have to 'deflect' and/or catch or absorb the thrusts of any incoming bladed weapons that cannot be completely avoided by systemic (evasive) movement. This may involve the substantial damage of these body parts which must be conditioned to perform this function whilst carrying-on moving for the duration of the self-defence encounter. These types of injuries can heal (regardless of severity and any potential or long-term damage). An individual will probably survive broken or cut arms and hands - but will not survive damaged or cut inner organs, arteries or veins, etc, as the medical chances are greatly reduced.   

The outer limbs can be sacrificed to protect the inner organs and blood supply vessels which lie across the centre line. There are cases of individuals surviving horrific injuries following attacks from blades weapons – even with severe mi-section laceration damaging and exposing the intestines, severe and deep cuts to the neck area and even limbs hacked-off – providing medical care can be found in time. Chances of survival are enhanced if the individual concerned has some medical knowledge and First Aid experience – as this can stem blood loss and prolong the chances of survival. Of course, traditional Chinese martial arts often involve extensive mental toughness regimen – and it is this attribute that can drive a severely injured individual to a) ‘survive’ a deadly encounter (despite being badly hurt), and b) seek-out assistance despite being isolated or far away from medical help. 

Translator's Note: I have been very fortunate to have understanding, tolerant and wise parents who allowed myself to thoroughly 'mix' with and 'integrate' into the ethnic Chinese side of our family! This has exposed me to the 'old' Chinese cultural set-up in New Territories (Hakka) villages at a time when the modern commerce of the British had not yet penetrated the area from Hong Kong island, and most of the post-1945 changes and transformations of the Chinese Mainland had very little influence until the hand-back of the British Colony to the Chinese People in 1997! I subsequently learned about a 'modern' and 'commercial' China, and this led to me engaging and thoroughly appreciating the culture of 'New' China - the people of which have treated both myself and my family with dignity and respect! All of this experience has culminated into a rich understanding that involves the mind being 'stilled' and the 'awareness' facility 'expanded' to encompass the Ten Directions! It is the wisdom that emanates from the Empty Mind Ground that influences and guides all of my gongfu practice and translation activities! May All Beings Be Happy and Free from Suffering! A clearer scan of the paper copy of this article will be added to the 'Published Articles' section soon - whilst what follows here - are 'screenshots' of the Online 'Journal' version! When the Online Qi Journal is accessed properly - the print can be easily enlarged, made sharper and clearer! These screenshots are merely an 'idea' of the article! ACW (7.6.2022)

As I get older, physical training seems to be spilling over into a continuous psychological or conscious manifestation that is circular and spiralling in manifestation and ethereal in nature! Yes - training must be rooted in the material realm - but once properly rooted, that is, once all the appropriate martial skills have been learned, practiced, perfected and applied, something happens with this experience which is like an echo broadcasting out into the wilderness, except, of course, it is none of these things, even though it shares certain characteristics with these things. It is like thunder and lightning appearing as two different aspects - even though both are intimately related. Sometimes, when sat meditating, I experience all the gongfu forms being practiced simultaneously as if I am sat in a central nexus surrounded by light! When I re-emerge, the material world appears just the same and I get on with life. In fact, when I perform the gongfu movements again, there is often a new freedom dependent entirely upon the meditative experience. 

Contribution & Translation Shifu Adrian Chan-Wyles

Beginners learn Taijiquan by replicating the "fist frame" (拳架-Quan Jia) - or the ‘physical structure’ of the Taijiquan style as taught by their teacher. The teacher uses the ancient method of teaching one step and one sequence at a time, so that each student can learn each step and each sequence before moving on to the next section. The teacher ‘expresses’ each movement one by one, whilst the practitioner imitates these movements ‘one by one’ until they become natural. This process is termed the "leading frame" (领架 - Ling Jia). Although the “fist frame” defines the physical appearance of the Taijiquan style, the essential and underlying reality of these movements contains an extremely rich content. It not only contains its extensive martial application, but this body of knowledge is closely connected to the internal strength-building (内功 - neigong) exercises. Authentic Taijiquan is passed on from one generation to the next through its readily recognisable ‘fist frame’ or stylised form. It is only through the correct preservation of the “fist frame” that all the other ‘hidden’ techniques are preserved and passed-on.  ​

To effectively learn a style of Taijiquan, you must first seek out the correct “enduring image” (形象 - Xing Xiang), as taught by a reliable teacher. Logically follow the rules, be meticulous, and replicate each movement one by one and step by step. First learn the correct orientation of the body (that is, the correct alignment of the head, torso, arms, legs, hands and feet, etc), next perfect the hand positions and the techniques through which these positions are used, then perfect the footwork – learning ‘how’ and ‘when’ to step and stand-still, learn all the movement routes – that is how to step, when to stop stepping and how to piece each movement together into a smooth sequence of events, and through doing all this probably, mastery the ‘outer’ style of each style. The ‘outer’ methods are mastered first – then followed by a deepening of understanding and awareness whereby the ‘inner’ methods become apparent and are in-turn mastered. This creates a unified process which sees a relaxed mind, body and environment ‘merge’ into one complete reality of ‘awareness’ and all-embracing ‘presence’.  ​

According to whatever the style of Taijiquan being studied, ensure that the ‘chin is placed-forward (and slightly down) so that the vertebrae of the neck are gently but firmly ‘extended’ and the head correctly ‘lifted’ and placed with a ‘rooting’ strength upon the shoulders. The head and neck – in relation to the shoulders – becomes both ‘buoyant’ and yet ‘heavy’ whilst being perfectly aligned between all its constituent factors. This alignment of the vertebrae extends down from the neck into the chest and lower back area (simultaneously confirming the ‘concave’ and convex’ anatomical structures), with each placed exactly where it should be above and below all other contributing structures. The shoulders are ‘rounded’ as they surround the ‘rounded’ chest-cavity and there is no contradiction in the head-to-toe alignment of the bones, muscles, ligaments and tendons. The chested is rounded as it fills and empties with ‘air’ and ‘qi’ (氣). Therefore, the concave and ‘empty’ chest (together with the relaxed and strengthened abdominal muscles) joins the neck and head in being both ‘robust’, incredibly ‘strong’ through ‘alignment’ and yet ‘flexible’ like the wind. The pelvic-girdle is correctly aligned with the vertebrae that emerge from it. The pelvic-girdle form a ‘bowl-like’ structure into which the mass of the digestive organs sits, manoeuvre and function, etc. From the pelvic-girdle the upper body is structured and lower body touches the earth. The pelvic-girdle connects to the ground through the bone, joint and muscle structures of the legs, which always includes the connecting tendons and ligaments all over the human body! The pelvic-girdle must be rounded and concave so that it aligns with the knees, and the ankles, whilst the knees remain ‘rounded so that the bodyweight can ‘drop’ and ‘rise’ through the area unhindered. The descending bodyweight drops into the ground through the centre of the anatomical foot-structure (which varies in exact location depending upon the technique being used). When all this is ‘corrected’, then it becomes obvious that the shoulders and hips, elbows and knees, wrist and ankles and hands a feet become permanently ‘unified’ and ‘aligned’ in their physical activity and non-activity (I.e., ‘standing still’, etc). As ‘awareness’ increases, the shape of the hand and the ‘exact’ placement of one bone to another becomes possible and is a skill repeated all-over the body including throughout the structures of the feet. In other words, the ability to ‘align’ and correctly ‘arrange’ the entire body in general – becomes a highly efficient ‘localised’ skill applied to the smallest area of the body itself. This is how tremendous power can be generated throughout the ‘frame’ and correctly emitted through with a ‘fist’ or the open ‘palm’. Conversely, huge amounts of power can be ‘absorbed’ through an ‘open’ or ‘closed’ hand, distributed throughout the Taijiquan ‘frame’ and harmlessly neutralised into the environment. This is how the ‘mind’ first ‘expands’ its awareness’ throughout a ‘unified’ body-structure (or Taijiquan ‘physical ‘frame’) before ‘expanding’ beyond the physical ‘frame’ and becoming ‘all-embracing’ and ‘all-inclusive’ of ‘all’ and ‘nothing’ in the physical environment! This is the process of how a material ‘form’ (形象 - Xian Xiang) become an immaterial, ‘mind’ or spirit-driven ‘form’ (神象 - Shen Xiang). If ‘physical’ Taijiquan practice does not evolve into a ‘spiritual’ Taijiquan practice, then a life of practice, determination and sacrifice has been entirely wasted! The teacher provides the ‘fist form’ - but you must practice ‘beyond the ‘fist’ and firmly cultivate the ‘mind’. Without this transformation, nothing substantial can be fulfilled. The ‘spiritual essence’ is contained within the ‘form’ and the ‘frame’ - but is dependent upon neither and must emerge from both. However, due to the nature of the complexity of Taijiquan design and practice, it is inevitable that some will encounter problems with their practice. Beginners are often prone to rigidity of mind and body and are unable to properly ‘adapt. The most common errors involve ‘stiffness’ (僵 - Jiang), ‘scattered’ awareness (散 - San), ‘discontinuous’ awareness (断 - Duan), ‘non-alignment’ (歪 - Wai), ‘non-rootedness’ (浮 - Fu) and other problems.  ​

A) ‘Stiffness’ (僵 - Jiang) - involves ‘tension’ being hidden throughout the mind and body of the practitioner. It is a product of ‘habit’ that must be undone and countered through the practice of psychological and physical relaxation. Habits of thought that generate psychological tension must be ‘dissolved’. Simultaneously, the tension that abides within the muscle-fibres must also be ‘released’ through deep breathing and the focus of the mind’s attention upon the area. Eventually All mind-body tension (which is merely ‘blocked’ qi energy flow), must be a) ‘released’ and b) ‘reabsorbed’ into the entire mind-body system.  

B) ‘Scattered’ awareness (散 - San) consists of a mind that is not yet ‘unified’ into a spiritual-whole so that the physical body is also affected by this ‘disunity’. A scattered mind inevitably manifests as a scattered body in the physical realm, whereas a unified mind which is all embracive of the physical body (and environment) inevitably provides the foundation for a fully united Taijiquan form. The ‘awareness’ must be ‘united’ by focusing the mind and disciplining its functionality. Once the psychological processes are ‘united’ - then the physical body (and its actions) will be permeated by this ‘unified’ awareness.  

C) ‘Discontinuous’ awareness (断 - Duan), between the upper and lower body, means that there is no connection between the mind, body and environment. In other words, no ‘rootedness’ as the practitioners ‘awareness’ capacity is both incomplete and discontinuous. The upper and lowe body cannot interact in a fluid and smooth fashion. Q energy flow is ‘broken’ at crucial points (effecting ‘jing’ [精] and ‘shen’ [神] circulation, generation and transformation). As the top half of the body is ‘disconnected’ from the bottom half of the body – there is no transference of ‘awareness’, ‘energy’ or ‘ability’ through the pelvic-girdle. Beginners must observe and understand flowing water, reeling silk and clouds floating across the sky and how nature achieves these feats of action with no apparent effort at all. Human-awareness must extend fully in the ten-directions and not stop short at nine-directions! The practitioner must master the connection between ‘awareness’ and ‘movement’ - when such an awareness is ‘lacking’, then there is a ‘discontinuous’ awareness, or ‘break’ between areas of psychological and physical control. This problem can be resolved through practicing ‘deep’ relaxation of mind and body, as well as focusing the mind to ‘lead’ and ‘guide’ (引 - Yin) the awareness evenly through the physical structures of the body, so that ‘awareness’ always precedes and initiates all movement so that there is never a ‘break’ between ‘intention’ and ‘actuality’.  

D) ‘Learning to lead’ (引 - Yin), or direct a strengthened, concentrated and united mind so that its ‘intention’ continuously precedes all movement both ‘within’ and ‘without’ the physical body. In this regard, conscious awareness must automatically permeate the ten directions and everything within those ten directions – including the individual mind and body. This is a continuous pulsation that exists during sleep and awake times and which is fundamental and underlying in nature. Guiding the awareness, however, ss subtly different as it is a ‘refined’ awareness operating within this meta-awareness. Whereas the meta-awareness permeates the cellular structure of the mind and body – this ‘leading’ awareness penetrates the cellular wall and permeates into the subatomic structures. It has within it a compelling and attracting force which can also be ‘reversed’ into a repelling force (like releasing the built-up energy in a drawn-bow). At other times, it directs awareness and ‘pulls’ the physical body into the various directions of movement required. It is nothing short than the evolutionary mind-body nexus. ‘Thought’ within this context, although appearing ‘spiritual’ and ‘other-worldly’ is in fact a very subtle form of substrative material reality.  

E) ‘Non-alignment’ (歪 - Wai), refers to a disjointed and misplaced Taijiquan ‘frame’ (positioning) and ‘sequencing’ (form) so that the entire manifestation departs from the ‘law’ of the style, the philosophy of the tradition and the instruction of the teacher. Another description is that of a ‘crooked’ mind and body which mislead the practitioner and the world of taking the wrong direction. The body leans when it should be straight, or is straight when it should be leaning! The body remains ‘unrooted’ when it should be firmly affixed to the ground. The mind has no unified presence and is unable to penetrate and guide the the physical structures of the body. As there is no penetrative insight, the movements are ridiculous and disconnected. There is no awe-inspiring presence and no real Taijiquan practice taking place!  

​F) ‘Non-rootedness’ (浮 - Fu) can also be translated as ‘floating’ and refers to the non-dropping of the ‘qi’ (and ‘bodyweight’) down into the dantian (丹田) situated two-inches below the naval and through the centre of the bones (stimulating the bone-marrow) in the case of the bodyweight proper. Pockets of psychological and physical tension can prevent the qi-energy flowing properly through the eight special channels (and the numerous other major and minor qi-energy flow channels), as well as the bodyweight ‘dropping’ effectively through the centre of the bones down into the floor through the soles of the feet, etc. Eventually, the dropping of the bodyweight results in a ‘rebounding’ force which bounces the qi-energy back up the body through the centre of the bone marrow – a gravity related processes which eventually integrates with the qi-energy flow through the qi-energy channels. If an underlying psychological awareness of the deep structures of the body is not present, then neither qi-energy flow nor bodyweight movement will be understood or even known to exist! Instead, the external body will be separated into essentially top-heavy and insular compartments of disjointed and non-rooted entities! All is disconnected from the ground and from the awareness of the mind. Drop the awareness into the ground to rescue the mind and body from this hellish existence!  ​

This is why the ‘fist frame’ is the mother of the Taijiquan system of advanced Chinese martial arts (as it conveys the ‘secret’ of how to ‘punch’ with extreme power! Each individual part of the body must be thoroughly penetrated and minutely understood with a fully develop and directed conscious mind – before each part of te body is ‘integrated’ (through accumulated ‘insight) into a ‘unified’ whole. Although a ‘form’ of Taijiquan made well hold continuous physical characteristics that continuously broadcast a well-known' style – it is the mastery of the ever-change ‘frame’ of the Taijiquan form that is vital for martial arts dominance and success in the physical world. Of course, the ‘form’ and ‘frame’ obviously over-lap and coincide but they are not identical. Whereas a ‘style’ of Taijiquan may well utilise a continuous ‘form’ or philosophical-physical approach – whilst a continuously changing, altering and adjusting ‘frame’ may be manifested by an expert practitioner.  Whilst being firmly ‘rooted’ to the nourishing ground, an expert practitioner of Taijiquan is continuously manifesting the ‘root’ principles of the style, whilst also adjusting that particular ‘form’ (physical superstructure) to the conditions prevailing in the external world. A ‘fist frame’ facilitates ‘punching’ (or ‘open and closed hand techniques’ in general), whilst a ‘kicking frame’ opens the hip-area allowing for an array of ‘lifting’ or ‘floating’ leg techniques which uses the foot, knee or side of the leg-structure to ‘strike’ or ‘block’ whist standing still, or moving forward, back or side to side (although some of this activity might fall under the designation of a ‘stepping frame’ adjustment). An advanced ‘iron-vest’ frame allows for the bone structure to be utilised in a manner that deflects, absorbs or re-directs incoming energy, etc. There is even the case that suggests that the ‘frame’ of a Taijiquan style should be further adjusted as the age of the practitioner increases to counter the effects of ageing. With regards to self-defence, the body-shape, experience and motivation of an opponent will call upon the defending Taijiquan to adjust the type of ‘frame’ they manifest during hostilities.  A Taijiquan ‘form’ that does not adjust its ‘frame’ (or the distance between the feet and between the hands), is then ‘stuck’ in manifesting just one particular ‘frame’. This is a common mistake today developed from a lack of properly qualified teachers.  ​

When Taijiquan was ‘liberated’ from the limitations of feudalism in 1949 – there was not readily available a suitable cadre of instructors to carry-out this advanced ‘liberating’ policy. To remedy this, it was decided that initially it was enough for the ‘copying’ of the superficial movements (I.e., ‘form’) to take place throughout China, and that over-time, as this new approach of ‘openness’ settled in (with a limited single ‘frame’), the number of qualified teachers would increase. Today, this transitional stage Is still in operation, with practitioners seeking an ever-greater depth of understanding, although association with legitimate lineage masters that are coming to light. This is a slow but inevitable process. Taijiquan – the most advanced martial art ever constructed by the human mind – has been ‘freed’ from the few exclusive lineages that once controlled its dissemination. Although lineages till exist and their practice is disciplined, the knowledge they possess in now viewed as belonging to humanity. ​

Chinese Language Reference: 
https://www.sohu.com/a/114000920_467831 
拳架为学练太极拳之母！练拳易犯的几点坏毛病，快来看看自己有没有？  
2016-09-09 11:29 
点击上方↑"功夫太极"快速免费订阅太极养生资讯 
"拳架"为学练太极拳之母[摘编] 
 
初学太极拳应从学习“拳架”开始。即是学练老师的拳架。一招一式，逐一模仿。这一过程，称之为“领架”。拳架虽为外形，但却有极为丰富的内容。它不但含有很多技击招式，还与内功练习紧密相连。拳架是太极拳的基础，也是练习太极功夫的向导。没有拳架就无法练习太极拳。架子正确与否关系到太极拳的功夫能否练成。 
学练拳架，先求形象，须循规蹈矩，一丝不苟，逐一模仿。先学基本的身法、手法、步法，动作路线，各定式的样子及要领。架子应先求开展，后求紧凑。要求全身节节放松。如某一定式，先查是否“虚领顶劲，立身中正”，是否“含胸拔背，胸空腹实”，是否“松腰落胯，圆裆扣膝收臀”；再查步法是否正确；再检查肩肘腕是否放松，是否“沉肩坠肘、塌腕舒指”；最后再检查掌形、拳形，钩手等是否正确。在“形象”的基础上再求“神象”。不但要求形象，还要求神象。如不得太极拳之神形，则练一辈子也是茫然，不成大器。若想精其技，趋大成者，非得老师拳架之神形不可。然而，由于太极拳的特点，初学者往往难以适应，易出现一些毛病，最常见的主要有：僵、散、断、歪、浮等毛病。 
1 
僵 
就是僵硬、松不下来。练习太极拳，松为第一要义。而没有经过太极拳练习的人，身上都有僵劲。年龄越大，身体越是强壮，僵劲越大。而太极拳的动作是圆的运动，要求柔和缠绵，节节贯串，全身协调，主宰于腰。这就给练习太极拳带来很大的困难。因此，一开始，就要强调放松，练习者要有意识地使自己的身体放松。用意不用力，意松体松，内外皆松。 
 
2 
散 
即神散，形散。练习太极拳要求全神贯注，心无旁骛，如果练拳时心不在焉，杂念丛生，就无法做好动作。形散一般是指动作幅度过大，没有含蓄，或者动作不协调，散了架子。练习太极拳手臂和腿要自然弯曲，不可直手直脚，要注意处处保持太极球的形态。同时注意全身的协调性，所有的动作主宰于腰，以身领手，周身一家。 
3 
断 
指意断，劲断。动作不连续，上下动作之间断开，缺乏圆滑的过渡。太极拳要求柔和缠绵，练拳时，上动未停，下动又起，如行云流水，抽丝挂线，一气呵成，动作做到九分，意要贯到十分。而初学者往往不能很好掌握动作与动作之间的衔接问题，因此，就出现了“断”的问题。要克服这个毛病，一要注意放松，二要加强“引”的练习。即掌握“引”的规律，一般来说，引的规律是欲上先下，欲左先右，欲前先后。就是向相反的方向运动。 
4 
引 
“引”在太极拳中有非常重要的作用，它是太极拳的精华和绝妙之处。它不但起着承上启下的作用，还关系到太极拳阴阳转换，虚实开合的变化。没有引，太极拳的动作就无法圆滑过渡；没有引，就无法实现折叠转换；没有引，劲就无法绵绵不绝。 
然而，在现实生活中，许多太极拳练习者，往往忽视“引”的练习和应用。他们往往注意动作的外形是否到位，样子好不好看，而忽视了太极拳的精华。练好引的关键是用内动带动外动，心静体松，精神内固，丹田旋转，引领全身，以根节催动梢节，动作似停非停，将展未展之际，心意一动，“引”则油然而生。上动未停，下动又起，流连缱绻，无始无终。应该特别指出，引是自然而然的，是松沉的表现，不是故意做出来的。不可为了做引的动作，故意把拳打得一顿一顿的。引从外形上看，以不露痕迹为上品。 
引在推手中有着极其重要的作用。两人接手后，轻轻一引，即可化解来力。能引，则能做到劲由内换。由于引的圈子很小，则可做到在不动身形的情况下化发自如，即引即发，原地风光。 
因此，打太极拳需注意引的练习。只有把引练好了，才能打出太极味，才能使整套拳如抽丝挂线，绵绵不断；似长江大河，滔滔不绝。引是太极拳的细微之处，乃太极拳绣花之法，须默识揣摩，细心体悟，才能真正学到。 
5 
歪 
指身法不正。前俯后仰，左右歪斜。练习太极拳身法以端正为本。身法端正，无所偏倚，虚灵内含，浩然之气，运于全身。初学者往往由于动作僵硬，易使身体不正。身法中正是练好太极拳的基础，千万马虎不得。 
6 
浮 
即漂浮。太极拳要求含胸拔背，胸空腹实，气沉丹田，落地生根。而初学者往往架子忽高忽低，挺胸突臀，动作漂浮，气向上涌，头重脚轻。浮乃练习太极拳之大忌，须注意克服。 
要克服上述毛病，关键要抓住“松、静、沉”三个字。无论练习何种太极拳，都要在这三个字上下功夫。因此，“松、静、沉”为练习太极拳的三字经，要把它刻在脑海中，落实在行动上。在学习老师拳架的过程中，要细心模仿，悉心领悟动作要领，发现问题及时纠正。太极拳架中包含有极丰富的内容，要掌握这些内容，需要长期反复练习才能做到。 
因此说，拳架为母。练习太极拳一定要在拳架上下功夫。每天反复盘拳架，如有可能，尽量多练。同时，要不断领悟内在的东西，练悟结合，“拳打千遍，其理自现”。练习拳架有一个“从外引内，以内带外”的过程。开始时，只能外形划大圈，而后逐步产生内动，每个动作先有内动，再有外动，环环相扣，无始无终，动作沉稳，柔棉，一动无有不动，一静无有不静，内外合一，周身一家。只有这样，才能逐步提高自己的太极拳水平。 
孔子曰：“人而无信，不知其可也” 
意思就是说：一个练武之人要是连《功夫太极》微信都没关注，简直都不知道他是怎么练拳的.. ​

Foundational Taijiquan is practiced by those with health or mobility issues. This is a gentle set of physical movements designed to get a person moving around in a dextrous manner. Taijiquan can be very useful for those who are not fit and need some type of co-ordinated physical movement combined with deep and full breathing. With repetition this training process can build strength in the legs, improve balance and dexterity, and enhance the circulation of oxygen throughout the body by relaxing any and all unnecessary muscular tension. Through aligning the bones (and dropping the bodyweight into the ground), the bones, joints, ligaments and tendons are made more ‘robust’ through correct weight-bearing! Many people spend years working on this practice and quite often gain a considerable suppleness through this relaxation and the sharpening of ‘awareness’ in the mind!  ​

For many practitioners in the West, Taijiquan is encountered only later in life, and quite often is not the common spectacle it is in China and throughout many diasporic Chinese communities. The popularity of basic Taijiquan (even in China) relies on quick courses which involve a ‘coach’ who has learned a Short Taijiquan Form over a six-week time period and is then tasked with conveying these movements to two or three classes of students a few times a week! This approach certainly gets the basic techniques ‘out there’ and gives dedicated individuals a training platform which they can build upon at a later date. This can involve longer and more complex Taijiquan Forms (of which there are many Styles), and can even include competitions, seminars and demonstrations, etc. However, even if this type of practice results in winning a World Title for ‘moving about effectively’ - this is still not the complete Taijiquan practice. ​

If you want to master the proper and in-depth practice of Taijiquan, you will have to find a genuine gongfu Master who is knowledgeable in Daoist self-cultivation technique and knows how to ‘fight’ in real life without compromising the sublime spiritual vision that underlies the Chinese martial arts. Following decades training with Master Chan Tin Sang (1924-1993) - I now occasionally have the honour of meeting the odd male or female Taijiquan Master through ‘invitation’ so that my physical and spiritual understanding of Taijiquan can be ‘tested’ and ‘confirmed’. Such encouragement ‘dissolves’ difficult to see ‘habitual blocks’ in the mind and body and moves onward or deeper into penetrating the empty essence of the Dao – as all movement is equally ‘empty’ and ‘still’ - this is why an immense power emanates through the channels that connect the ‘broad earth’ to the ‘divine sky’. This is why every perfect technique is both immensely ‘powerful’ and equally ‘empty’ from beginning to end – and within this freedom is vibrating a positive light that is a combination of wisdom, loving kindness and compassion for the entirety of existence! ​

Advanced Taijiquan is a product of a perfected state of mind and body that expresses the perfect Taijiquan technique – but which is no longer ‘limited’ to the practice of the physical Taijiquan Form - which naturally manifests every moment of everyday, whether formally training, lying in bed, going to the toilet, meditating, making love or carrying-out your work! As many of you reading this either have a low opinion of Taijiquan or believe Taijiquan cannot be used for combat (viewpoints that are a product of a lack of direct cultural knowledge), the manner in which Taijiquan technique is used on a kick-bag is simple and straightforward.  ​

Advanced Taijiquan expresses the entire ‘bodyweight’ through any part of the body without any undue effort. Just as the bodyweight ‘drops’ into the ground through the aligned bone-structure – a re-bounding force naturally rises up continuously and without a break in the circuit. This remains true just as long as a practitioner is stood within a strong gravitational field. I start a suitable distance from the kick-bag and carry-out a mini-form set of co-ordinated movements that brings my body nearer the kick-bag and sets-up the power-technique! Today, I started with the left leg forward and threw on the spot a left-lead punch, right-reverse punch and left-lead punch. Weight shifted back onto the reverse right-leg (with bent left-leg forward in ‘cat stance’) and I throw a front-snap kick – landing forward on my properly placed left-foot and bringing the weight onto the left-leg. The power-shot is the reverse right roundhouse-kick – which swings through the air and impacts the bag with considerable and unhindered power! The process is repeated on the other side of the body and I repeat this for three-minutes.  ​

Any combination of techniques can be used that test the ‘smoothness’ of Taijiquan technique on the one-side – and the unbroken (and considerable) power on the other. Obviously, being ‘rooted’ is important as is continuously changing sides so that left and right are properly trained and tested (as true combat is unpredictable unlike fighting with rules during sporting encounters). The mind should be calm, still, aware and all-embracing so that it is ‘reflective’ of all phenomena (like a mirror). The Buddhist Surangama Sutra explains this principle, as do various Daoist texts such as the Laozi and Zhuangzi, etc, and the ‘Book of Changes’ (Yijing). Not everyone is trained to this depth of Taijiquan attainment, and not everyone wants to be trained to this degree – but it is an option with the proper training and instruction.  ​

The point is to bring an end to all greed, hatred and delusion in the mind, body and environment. Although this a distinctly ‘Buddhist’ solution to the ills of life – generally speaking, it is also the solution of most ‘secular’ models of reality! An individual can choose their path and express their development in any way they wish or see fit – but in the end a definite ‘purification’ process is experienced which changes the inner and outer being forever! Inner peace is expressed through a deadly martial technique that is NEVER personal but always ‘indifferent’ and in a state of continuous ‘healing’ of humanity, the world and everything in it! Although wild animals can be extremely dangerous in their natural habitats – nevertheless it is important not to produce thoughts of ‘anger’ or ‘violence’ when taking suitable action to ‘avoid’ the danger.  ​

This is using wisdom. Sometimes, even wild animals can be seen responding to ‘kindness’ in a manner that is considered very unusual! Even domestic pets can be difficult – but this is all the more reason to maintain a sense of inner and outer peace. Human-beings, by way of contrast, are often far more dangerous with their habitual anger and potential violent outbursts! Traditional gongfu training prepares human-beings for the maelstrom of combat in the outer world – whilst maintaining a calm inner terrain that remains ‘unruffled’ regardless of circumstance. Life can be hard, but it can also be beautiful, truthful and full of justice! The point is to always be ready to build upon the foundation of ‘peace’ and make the world a better place for everyone to live!  ​

The physical techniques of the martial arts exist to empower an individual to protect their bodies, their community and their nation. The inner path is universal and transcends these narrow categories of potential violence! If combat happens, then the qualified Shifu must fight to prevail and never lose any encounters! However, this ‘victory’ should never be allowed to happen through ‘anger’ as this is ‘low’, ‘corrupt’ and ‘despicable’! As a situation can change in an instant, a martial artist must always be prepared to ‘adjust themselves to circumstance’ and never let a prejudiced view of reality take over the ‘flow’ of combat and conflict resolution. On the other hand, when combat must be successfully engaged within, then the sheer ‘weight’ of the cultivated ‘inner peace’ must quite literally ‘crush’ the violence that exists in the mind and body of the opponent! Peace must prevail over all.  ​

Original Chinese Language Article By: Qu Lishi (趣历史) 
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(Translated by Adrian Chan-Wyles PhD) ​