The Theories of Chén Cháng Xìng 陳長興 Part 3


Fū Tàijíquán zhě, qiānbiànwànhuà, wú wǎng fēi jìn, shì suī bù móu, ér jìn guīyú yī, fū suǒwèi yī zhě, zì dǐng zhì zú, nèi yǒu zàng fǔ jīngǔ, wài yǒu jīfū píròu, sìzhī bǎi hái xiāng lián ér wéi yī zhě yě.

Tàijíquán has a thousand ways to do it, it moves without ending and stopping. Although each movement looks different, the energy comes from the source, which means from the top of the head to the soles of the feet, from inside the internal organs, tendons and bone and outside to the skin, muscle and flesh, all parts of the body and all the limbs are connected.”

This means, when we practise Tàijíquán, or Tàijíquán itself is non-stop movement. Although movements like Jīngāng Dǎo Duì 金剛搗碓 – Jin Gang Pounds the Mortar and Báihè Liàng Chì 白鶴亮翅 – White Crane Spreads its Wings appear different, their energy and attitude are the same, and this means they all come from one source. So, even though there are many different movements, throughout the whole form each movement comes one after the other without stopping for too long, or just slow down before the next movement, so it is one whole movement which does not stop until the form ends. If we want to repeat the whole form again, we can and so it will continue, until we really stop practising.

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