PDF Drive is your search engine for PDF files. MOVING MEDITATION: KUNG FU, TAI CHI AND CHI KUNG Martial Art Instructor or Master; preferably Iron. Iron Body Kung Fu training - Shaolin Kung Fu MOVING MEDITATION: KUNG FU, TAI CHI AND CHI KUNG Martial Art Instructor or Master; preferably Iron. downloading martial arts related iPhone Apps, and training in Wing Chun Kung Fu under the Wing Chun sifu John Landers. The more I learned.
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Download the Book:Shaolin Kung-Fu PDF For Free, Preface: The Art of Shaolin Kung Fu is the ultimate guide to Kung Fu, from theory to practical. Seng Sinfu. Shaolin Kung Fu OnLine Library . Our tutor was very good at “ instinctive” Gong Fu, it is also called .. e-BOOK in ADOBE PDF, MB, pp . osakeya.info - Download as PDF File . pdf), Text File .txt) or view presentation slides online.
And he wondered if perhaps Theo really could be related to The Monkey King who had created similar havoc in Heaven, making monkeys of even the gods themselves. He was not sure if Theo was right or wrong to do what he did, but he knew that he was his kind of monkey. Not so very far away, at the top of an ancient oak tree in Burbington Woods, Theo was wondering if he had been foolish to create such a public disturbance. Sometimes I wish I did not feel so passionately about justice and fairness and right and wrong.
It is too much for a lone monkey to take on the whole corrupt system. He could have thought about setting up a band of merry monkeys who would hide away in the woods. After all, the three monkeys who had come with Mr Grabber to the police ceremony had rebelled and joined in the fight on his side.
Even some of the humans had run riot either in the name of justice or possibly because they enjoyed behaving like monkeys. But Theo did not think this way. He had always been a loner. He did not trust other monkeys. Even if their hearts were in the right place, he thought they would always be tempted to do something too cheeky and too silly and get themselves and Theo caught. The next morning, when Theo visited Neet's garden for his breakfast, the boy came up to him and said: "I've spoken to Sifu and he says it is more important than ever that you learn kung fu.
He's seen the monkey cops on TV and he says they are a strong fighting team. Theo and Neet stood side by side. A monkey has different sorts of limbs to a boy and it is hard for him to stand smartly like a martial arts student. His arms are too long and he has to lean forward. If he tries to bow he will probably end up on all fours. Sifu stood facing the students. Normally he began the lesson with heels together and toes turned out.
His legs and back were straight and he would draw up his palms to pull energy into his body which he could release with an elastic kind of force. The students copied him and together they felt a collective pool of power. But that evening Neet was puzzled by his kung fu master: "Is Sifu not well? The teacher was swaying from side to side.
It almost made Neet feel dizzy to look at him. Two of these masters where women. One in particular was remarkably skillful. All of the others with the exception of two old men, I found I was able to unbalance and control to some degree, however this woman was an exception.
I was much stronger and larger than she was. But I found it most difficult to corner her balance so that I could uproot and throw her. I got close several times but she was skillful enough to slip out at the last minute.
She was not able to uproot me either, but her skills at avoiding my efforts were impressive. Assumptions of energy skills The history of Wing Chun is clear about a few key points. Wing Chun was developed from out of the Shaolin system.
It came from Shaolin kung fu and therefore contains much of what was the best of Shaolin. The first boxing form of Wing Chun Sil Num Tao contains only advanced Chi-kung exercises that represent the best from the Shaolin temple. Therefore, to learn the energy exercises in the Wing Chun system you must already have an intermediate to advanced skill level with Chi-kung.
A beginner to Chi-kung would find the Wing Chun exercises very difficult, they would need to learn some basic Chikung exercises and master their energy skills before learning the more difficult exercises within Wing Chun.
This is why we say that there is an assumption of energy skill within Wing Chun. Many different stories exist around the development of Wing Chun kung fu. The one I like goes something like this: The Ching government was threatened by the fighting skills of the Shaolin monks who opposed their political views. They planned to attack the temple to wipe out the monks and their political opposition. One version of the story says that the 5 masters of the temple, including Ng Mui the accredited founder of Wing Chun, met in a conference hall called Wing Chun hall some call it Weng Chun Hall within the temple to offer their particular expertise in the development of this system.
Out of these meetings the 5 masters developed the Wing Chun system but before they could teach it the temple fell and Ng Mui survived to finish developing the system and pass it along. I also teach them some basic standing postures to help them begin to develop the energy root and to notice the sensations characteristic of chi. Once they have acquired some degree of proficiency with these more basic chi exercises and skills then I introduce them to the more advanced Chi-kung exercises within the Wing Chun forms.
Even the sun punch is an advanced punch. You can learn the motion in a day but you must train and practice it for months before you have any real power with it. This is the characteristic trademark of an advanced skill. A basic skill is something that is easy to learn and quick to use. A basic karate punch can be learned in a day and if you hit someone with it that evening you would do some damage.
Granted you would not have as much power as a seasoned practitioner, but it is a simple or basic enough skill that you would not find it difficult to use it right after learning it. The Wing Chun punch is not so easy to acquire. To do it correctly and with power takes time to train it. The same is true with every skill and technique within the system.
Hence we can conclude that Wing Chun is an advanced system of combat, and really contains no basic techniques. This also follows with the energy skills, they are all quite advanced, there are no beginning level energy exercises or skills within the system. My feeling is that this came about because Wing Chun contains the most advanced combat specific skills from Shaolin.
They cut out all the basics for two reasons; first because the novice monks already had some training in basic skills, and second for the sake of speeding up the training process of the monks so they could defend the temple. In Wing Chun a novice to energy work will benefit from learning some basic energy exercises before attempting to learn the difficult exercises that are classic Wing Chun Chi-kung exercises.
When I teach new students I start their energy work with the 8 pieces of Brocade. This is a simple moving and breathing series that I have found to be excellent as an introduction to energy. Age 29 20 1 Si-Fu Baker kneeling 2 He is pushed by 2 large men. Chapter 4 Beginning with the Root The first essential Chi-kung skill to be developed is that of the energy root.
There are several things that effect the quality or depth of the root: The stance or posture, the level of relaxation in the body and mind, and the practitioners ability to intend his energy down into the earth. You develop it through learning to sink your energy into the earth much the same way as a tree sinks its roots into the earth. When done well the practitioner will seem very solid and heavy to any that are trying to move him.
The deeper the Chi-kung skills of a student the deeper he will be able to sink his energy root. One of the first tests that can be used to check and practice this rooting skill is to have the student kneel on the ground. In this position the student must relax and root into the ground. Then the teacher attempts to push the student over backwards.
If he is rooting correctly the teacher should not be able to push him over. He challenged a large line backer for the University of Utah to push me over while I kneeled down in front of him.
Naturally he accepted. Being a line 21 backer he pushed people over professionally, and usually the people he pushed over were a whole lot bigger than I was. This guy was at least twice my weight! He began to push, and push, and push. He tried so hard he dug a ditch with his shoes in the grass! He tried 3 or 4 separate times, each time he was more determined than the last.
Finally he gave up in despair when after pushing for several minutes I stood up and threw him away. Naturally he was embarrassed! He asked how I was able to do that? I could tell he was looking at me trying to determine where someone my size could have gotten so much strength. Finally my friend told him I practice kung fu, and that seemed to satisfy him. If the person kneeling does not know how to root and present that root against the push properly he will usually try to fight the push by leaning in and in doing so will often injure his back.
One test for root depth that Master Tam use to use in grading his students is the leg-pull test in the character-two-adduction stance. The idea is to hold the pull force for up to a minute. When four men are pulling earnestly on your legs this is very difficult. Other tests of the energy root can be shown from the front stance or the forward leaning stance out of the pole form.
From the stance the student puts his arms forward and braces them. Si-Fu Baker performing the leg pulling root test. A third and more difficult test of rooting skills is the un-liftable stance.
The skilled practitioner stands in a wide horse stance with his arms hanging wide to his sides. Then they attempt to lift him together. As they try to lift the practitioner can sink his root deeper, if he is skillful he will cause the two lifters to loose their strength and force them to either disengage or collapse as he sinks. If the stance is uncomfortable to the novice then he can gain comparable results by standing naturally, with his feet shoulder width apart, knees slightly bent, back and neck straight, and his arms hanging relaxed at his side.
The first key is to relax in whatever stance you choose. The next key is to stand as quite and still as a tree. Just stand there and notice what sensations come up. Do not try to do anything except relax and watch with your mind the feelings. It is best to start with 10 minutes and slowly build the time standing to an hour over about a six-month period. Some may progress faster than this, others may take longer depending upon the condition of your body and your level of personal discipline.
The exercise should not be painful. Usually, if it becomes painful, it is the result of poor posture, or a bad stance, or perhaps an existing injury.
As you progress in the standing exercise your attention should be drawn to your hands and lower legs.
Energy sinks naturally. Once you can notice or attend to these feelings of pooled energy then you can start intending that same feeling down through your feet into the earth.
One image that is often helpful in intending the root down is to picture yourself standing on top of two twenty foot high posts. In imagining that you will naturally intend your feelings down the twenty feet to where you imagine the ground is.
Another image that can be useful is to imagine you are burred in the ground up to your waist. A third is to create a void or vacuum within the ground several feet below you. A sensation of a vacuum can be achieved by intending a relaxed feeling within the ground under the feet. Students may begin this exercise by standing for only 10 minutes at first then slowly building up the time to an hour over the course of about six months. The purpose of this standing posture is to build considerable endurance and strength in the leg muscles, and work the chi energy into the legs as the student learns to relax into the position of the Yee Chi Kim Yeung Ma character-twoadduction stance , sinking his chi through his legs and into the ground.
This stance further teaches the student good posture, body alignment and deepens the stance root, as it continues to be practiced it will also strengthen and tone important muscle groups. Together these qualities offer a solid base from which the techniques of Wing Chun can be unleashed with great power.
It is not a coincidence that the first form in Wing Chun is a stationary standing form. From an energy development point of view this makes perfect sense.
The same intending image can be used to build the energy in the arms and hold them up. This works well as you draw the relaxed, open space from the ground, up into the feet, legs, and body in progressive waves of relaxation. Imagery is a key part of training the intent. The more vivid you can create the image the greater the effect it has on producing the intended effect on your energy and intending skills. The right side of the brain houses more of the artistic intuitive skills and abilities while the left side is more dedicated to logical through process, reason and language.
Other postures can be employed as the standing progresses and the root becomes noticeable to the student. Each posture increases the challenge to your attending and intending. The second posture is done by standing in the same stance you have been using, bring your hands forward, palms facing up as if holding a large ball in front of your belly.
The image used in this posture, which should be added to the other image you use to intend down for the root, is that of holding a large ball that has no weight.
In fact the ball can be intended as a relaxed space that sucks energy, as would a vacuum. The ball will rest against your stomach and in your hands and arms. As you imagine it there, begin to feel it holding your arms out, this is a form of intending. But at the same time you need to keep intending your root down into the earth. So you will be simultaneously attending to the relaxed void feelings of the root and the same relaxed feelings of the ball energy in your arms and hands.
At the same time you are also intending the root deeper and intending the energy ball in your arms and against your Dan-Tien, just below your navel.
This is the most challenging of the standing postures, as the arms tend to tire quickly. It is important to relax deeply and to focus your attending on the root and the energy ball not the pain in the shoulders and arms.
By intending down into the root and out into the hands and ball at the same time you begin to develop the important ability to attend and intend simultaneously, and in different directions and ways.
Energy rooting is the first level of Chi-kung skill. Once this has been achieved to some level of proficiency the student must also learn how to move with this root. A static root is one thing, but a dynamic root is quite another. The dynamic root comes from first learning the static root and then refining this skill until he is naturally centered and sunk. Then with correct footwork and in chi sau training the student learns to maintain that sunken energy while in motion. If done correctly the moving root can produce surprisingly fast body motions.
If you are unable to maintain your sunken energy when moving, all your opponent needs to do is step to gain the advantage. Fighting is motion; a dynamic root is therefore essential. Also presencing a relaxed void or vacuum out towards the space you wish to move to can have the effect of creating an energy suck that draws you forward quickly.
The test for this skill is in chi sau. Many kung fu systems use them as part of their breathing and meditation training. There are of course several different variations of these 8 exercises, but on the most part they are the same. When practicing them the student should focus on being relaxed, moving the arms in time with the breath. The first part of the motion is usually done as you inhale slowly through the nose, and the second part of each motion is done as you exhale through the mouth.
The first motion of the 8 pieces. Inhale as hands move up. The teacher should be able to feel when the root is lifted and test the student with a pull or thrust at the right time to unbalance him. If you find yourself unbalanced often in chi sau practice then your dynamic root needs work. The other key test of the dynamic root is in entering or closing the gap between you and your partner. The moment of entering is the key to winning an exchange and there is a great advantage achieved when you learn to enter from presencing the drawing energy onto your opponent as described above.
We will address the dynamic root in greater depth in the chapter on Learning to Move with chi. The movement should be timed to begin and end with the duration of the breath.
The breath itself is very revealing. When your mind is agitated and racing your breath will be high, short and forced. When your breath is calm, smooth, and slow then your mind will be quiet, relaxed and focused.
It should take about 20 minutes to perform all 8 motions, doing each with 10 repetitions. Stay relaxed, move slowly and smoothly, and breathe deep into your abdomen with slow comfortable breaths. Never try to fill or empty your lungs completely. This always produces tension.
Just breathe naturally and comfortably. The breath should be audible. The correct sound is the sound you would hear as a child breathes when sound asleep. It is not a forced harsh sound, but smooth and deep. This is the sound desired when doing breathing exercises. Children breath correctly, as they grow into adulthood and begin to feel the stresses and pressures of life they create considerable residual tension in the body and mind and hence they begin to breath incorrectly.
A deep meditative state of quite peacefulness can be achieved by performing the 8 pieces of Brocade correctly. This essentially was a series of exercises that focused chi into the body tissues through dynamic tension and mental focus.
It appears that the Hard type of Chi-kung skills often demonstrated in the hard martial arts have evolved from these exercises. The second set of exercises were much different. They were known as Bone Marrow Washing exercises.
These were taught only to the most advanced disciples and masters of the system. Down through the years many versions of Bone Marrow Washing have evolved. Some versions utilize the capturing of the essential sexual jing from the sexual organs and require some rather strange and dangerous practices to capture that energy.
Others are less bizarre and yet still effective and considerably advanced. In Wing Chun these less bizarre exercises are an important part of deepening the practitioners Chi-kung abilities.
Often these bone marrow washing exercises were practiced during the wellknown Shaolin standing wall meditation. It has been said that monks would stand for hours facing a wall practicing this meditation.
It is this exercise that has been kept within the Wing Chun Chi-kung repertoire. Again the stationary stance of the Sil Num Tao form hints to these practices. To begin training in the more difficult standing meditation practices one starts by taking up the stance used to develop the energy root. Then roll the shoulders slightly forward and straightening the back, letting the hands hang at your sides with the palms facing to the rear.
The head and neck should be comfortably held straight also. Standing meditation from Shaolin Dissolving and Marrow Washing The story of Chi-kung development and practice in the Shaolin Temple relates that the Buddhist Monk Dao Ma arrived at the temple and noticed the monks in poor physical condition. He went into a cave for solitude for a number of years and when he came out he gave the monks two types of exercise that related to health and Chi-kung skills.
Research has shown that the Chinese had Kung fu and Chi-kung long before the time of Dao Ma, however he is often attributed with being the originator of these shaolin exercises. The reason for it is that it increases the intending strength of the mind and has the effect of adding more pressure to the natural flow of chi within the body.
Because of this the student needs to be able to presence and direct his chi before doing reverse breathing or the added pressure may damage some of his internal organs and processes. Increasing pressure is not always desirable, so again this is an advanced addition to the normal standing meditation practices. Normal and Reverse Breathing Techniques Remember the three key points discussed in the 8 pieces of brocade section about breathing.
At first the novice to standing meditation will use the normal breathing process, inhaling through the nose and exhaling through the mouth. The tongue is placed lightly on the roof of the mouth and the jaw relaxed. The inhalation causes the belly to swell and the exhalation causes it to contract. After a few months of practicing standing meditation, the student can be taught the reverse breathing technique.
With reverse breathing when you inhale through the nose you lightly draw the Dan-Tien in instead of letting the belly swell out and you draw the air up your back letting the back swell and fill.
Then when you exhale you relax the belly and allow it to drop or swell out while you are exhaling.
So your abdomen will do the opposite or reverse of what it does during natural breathing. It is important not to force this though. The breath should remain soft and relaxed. The pulling in of the Dan-Tien is subtle and gentle, not tense. It is often easier to think about drawing the breath up the spine and filling the back than it is to think about pulling in your belly. There are several levels or parts to this exercise also.
The first part is to help improve the focus of ones attention and intention through developing a deep ability to relax. It is often called opening the energy gates. Throughout the body, often around joints but also other places, there are gates, or places where energy tends to accumulate and stagnate over time. This meditation is designed to unlock that stagnant energy and release it.
I will not take the time to identify every gate in the body, but will start with some of the most important ones. While standing in the described stance the student closes his eyes to help him focus internally.
Then once the breathing is relaxed and set he puts his attention on the crown chackra at the top of the head. As he focuses his attention there he will begin to get a feeling sense of the area about the size of a hen's egg. In fact it is often suggested you imagine a block of ice the size of an egg burred half in and half out of the top of your head.
As you get a real feeling sense with your attention then you will progressively relax that energy. As it releases you will feel 27 relax deeply.
It will often take a year or more to be able to get your intention to the skill level where you can go through the whole body within an hour. At first it is not important how long it takes for the first points. You are still training your attention and intention even if you only focus on one or two points for the whole time. This meditation should last from 30 minutes to about an hour or a little more.
As you work through these points releasing the energy you will often begin to feel a very fine shaking or vibration occur within your body. This is a good sign, however if the vibration turns to harsh jumping or obvious body gyrations then you have too much tension in your body that is causing the energy to clash with the tension. The effect is similar to a small electric shock that causes the arm to twitch. If this begins to occur then focus on relaxing deeper the parts of the body effected and you should notice the gyrations go away while the high level fine vibration continues.
This is when the gate really opens and you release the energy out as it washes over your entire body. At first it may take 20 minute to half an hour to just get this one point to relax. The 10 gates in the head are; 1 the crown or top, 2 the center of the forehead or third eye, 3 the eye balls themselves, 4 the roof of the mouth and the tip of the tongue together, 5 under the tongue, 6 the hollow in the throat just above the collar bone, 7 the temples, 8 the ear canals, 9 the jaw hinge and the jaw bone, and 10 the base of the skull where the neck bone connects to the skull.
Then you go down the spine dissolving each vertebra to the tailbone. From there you can move to the major joins in the arms, the shoulders and shoulder blades, the elbows, wrists and each of the finger joints.
Then the esophagus including your mouth, throat and tongue, and center of your chest down the sternum but inside where the food goes. Then each of the ribs, the whole abdominal cavity, the hip joints, knees, ankles and feet, and finally dissolve down into the root.
Each of these gates is relaxed deeply through the focused use of attention and intention. Intention is guided by the imagination, using the image of ice melting to water and then to steam. It can take some time to get through all these points. It requires some considerable proficiency to be able to feel and intend into the marrow of your bones. You must be deeply relaxed both mentally and physically.
You will use the same stance, posture, and the reverse breathing techniques used in the dissolving exercises. However, with this exercise you will be focusing on different parts of your body. A good starting point is to take the first 10 minutes to focus your attention on the 5 yin organs for a few minutes each.
The 28 than wash through the inside of them. Stay relaxed, breathe deep into the belly and smoothly. The breath is a key in this exercise. You must be proficient at the reverse breathing before you try marrow washing. You can do this exercise using the regular breath cycle but it does not progress very fast and it is difficult to get the energy past the shoulders or hips. The reverse breathing is needed to draw the energy into the center of the spine and up into the brain.
The ancients believed that you would achieve enlightenment when you could draw that energy up the inside of the spine and into your head. In fact some say that once this is obtained you will hear a distinct sound, like the sound of trumpets blasting. In my personal practice I can verify that this does occur.
However, to me it sounded more like a crowd of people shouting together than a trumpet blast. This is another example of how different minds will interpret similar sensations and experiences in different ways.
You may well miss this experience if you are looking for one particular sound rather than being open to the experience however it occurs to you. This exercise of drawing up the serpent energy is also a form of bone marrow washing where you start at the tailbone and draw the energy into the spine through the tailbone and wash it up the spine into the head.
One studies Tiger to develop bones. The emphasis is on strength and dynamic tension. The Dragon represented two of the ancient elements. Dragon style relies heavily upon evasion as a tactic and evades primarily by rotation of the upper or lower torso with little or no stance movement. It employs pinpoint strikes to vulnerable targets and also heavily uses tiger-like punches and clawing techniques.
Leopard style is construed as a soft subsystem and is used to develop speed and strength. The main weapon is the leopard fist. The fist is formed in such a way that it can jab. The back of the hand is often used in breaking while a variation with the first two fingers extended is used for attacks to the eyes. Southern Snake style is distinguished from most of the other animal styles by the introduction of circular movements in its parries and attacks.
The circles themselves can be compared to the dynamics of Yin and Yang in Taoism. This introduction of circles characterizes the transition to a higher style. Circular attacks viewed as Yin are countered by direct attacks Yang. It has been suggested by some practitioners of acupuncture. Many bites induced discomfort in distant parts of the body.
The modern snake kung fu style is a collection of older styles which have now died out.
Its trademark was the tongue strike — two fingers aiming often at arteries and veins. Viper consisted of intimidating strikes that could inflict heavy psychological damage by drawing lots of blood without causing life-threatening damage. Its characteristic hand technique was an open hand with the thumb curled underneath in order to maintain dynamic tension.
Using fast. Most snake kung fu practitioners use an upright. One day an old man was meditating near a pond when he observed a beautiful white stork. He feared that the ape would destroy the bird. Major characteristics of this system include wide-armed. As the defender physically evades an assault, the torso turns with force that accelerates the force of a strike, making even minor contacts painful to the attacker.
And evasive footwork forces the opponent to work harder to target in on the kung fu practitioner, who in turn has the opportunity to tire his opponent before launching a definitive counterattack. Footwork in the White Crane is legendary, targets being anything from the head to groin.
Bottom of the foot kicks are effective, as are crushing stomps, generated at close range and with great speed. Other kicks are designed to dislocate or unbalance opponents. He took the basic movements of a praying mantis and incorporated the erratic footwork of the monkey style. Advanced practitioners learn to lock onto the opponent to employ sticking or leading techniques. The hook is used for striking.
Mantis further employs breaking of joints. Black Crane kung fu constitutes the hand sets of the Shaolin Crane and provides a short range style for boxing useful to tall boxers. It includes throws and locks but is missing the intricate forms so that it could be studied by the general populace or military personnel.
Because the exercises were intended to teach character and spirit. The movements are a collection of the ancient crane style. It has more emphasis on footwork than the Southern Shaolin kung fu forms and bears some resemblance to Eagle style. The list of animal styles goes on and on. Wing Chun is arguably the most famous single style within the Shaolin system. There is no footwork employed. The first requires use of his or her imagination in the practice and application of techniques.
Most moves are repeated 3 times. The second adds a few new moves to the techniques from the first form. These techniques take advantage of the physics of swinging objects. Bridge techniques are extended arm moves that intercept and redirect incoming attacks without using the brute power required in blocking. The third form is primarily an offensive form. There is more footwork.
Drunken Style kung fu is a well known style and is often incorporated into animal styles and use of weapons. The footwork enables the user to confuse his opponent by swaying, falling, and move as if he were drunk. A common hand form is positioning the hands as if holding a small Chinese rice wine cup or a jug.
The variety of Shaolin weapons eventually increased to over After repeated practice and research. All of these weapons were usually mixed into different animal and drunken styles.
Taoist and Buddhist philosophies. Students also learned math.