Illustrated Explanation of Chen Family Taijiquan' by Chen Xin
"ILLUSTRATED EXPLANATIONS OF CHEN Family unit TAIJIQUAN" - EXCERPTS
BIOGRAPHY OF CHEN XIN
Based on "Chen Family Taijiquan – Aboriginal and Present" and "Enquiry on Taijiquan" (by Tang Hao and Gu Liuxin); translated from Chinese and edited past Jarek Szymanski; © J.Szymanski 1999
Chen Xin (1849-1929), too chosen Pinsan, 16th generation descendant of Chen clan, was born in Henan Province Wen Canton Chenjiagou village. Chen Xin was a grandson of famous Taijiquan master, Chen Youheng; Chen Xin's granduncle, Chen Youben, had not only consummate skill in boxing, but on the basis of original routines created a new frame of Taijiquan (known as Small Frame, Xiaojia). Chen Xin's father, Zhongshen and uncle, Jishen, twin brothers, were both very skilfull at Taijiquan. They first learnt from their father, Chen Youheng, simply after he drowned in Dongting Lake, they studied with uncle, Chen Youben.
On this rare picture – Chen Ziming, Chen Xin's pupil, the commencement ane who popularized Small Frame of Chen Family Taijiquan exterior Chenjiagou
Chen Zhongshen was extraordinary big and tall and studied martial arts since the age of 3. He passed armed services exam together with his brother and became Wuxiang (military Xiucai). During the reigns of emperors Xianfeng (1851-1861) and Tongzhi (1862-1874) there were three renowned Taijiquan exponents in Chenjiagou: Chen Zhongshen, his blood brother Chen Jishen, and Chen Changxing'southward son, Chen Gengyun. Among them Chen Zhongshen was particularly famous for using a 30-pound iron spear on battlefields and his courage.
Chen Xin and his older brother Chen Yao were both studying boxing from their father, Chen Zhongshen.
Chen Yao at the historic period of 19 passed armed forces examinations at the county level and became Wuxiang; he practiced battle x thousand times a year and within twenty years his skill became superb. He was short and thin and people did non believe he was good in martial arts. Chen Yao often contested with guards of the local county magistrate (Yamen) and was able to throw 6 to seven on the ground at the aforementioned time.
Chen Xin also learnt martial art since early childhood and understood its principles and methods, simply since his father ordered him to written report literature, his skill could not match the one of his brother. When Chen Xin was older he realized how piffling he accomplished in literary studies and how accomplished Taijiquan primary his brother was. Chen Xin regretted that he had not focus on martial arts exercise and made a firm decision to write books and expound principles and methods of Chen Family unit Taijiquan.
Chen Xin's most famous volume on boxing is "Illustrated Explanations of Chen Family Taijiquan" (Chen Shi Taijiquan Tushuo). Chen Xin was writing information technology by mitt for 12 years, from the 34th year of emperor Guangxu's reign (1908) until 8th year of the Republic (1919). At that place were together four volumes containing 200-300 yard characters. Based on profound principles of Yijing (Volume of Changes), the books were expounding changes between Yin and Yang; the meridian theory was confirmed using physiological points and veins; the applications of all postures were explained, indicating the key points for beginners. The results of many generations of Chen clan Taijiquan masters were written downwards without keeping anything secret. Silk reeling and neijin (internal strength) are the core ideas of the volume. Chen Xin wrote many books that were never published, "Illustrated Explanations of Chen Family Taijiquan" was the fruit of many years' of his painstaking piece of work and the most systematic and complete summary of Chen style Taijiquan.
Chen Xin had no children and when he was lying in the bed onetime and sick he chosen his nephew Chen Chunyuan and gave him "Illustrated Explanations of Chen Family Taijiquan" saying: "this is the fruit of my whole life, publish it and give to those who deserve it, otherwise burn it, exist sure not to give it to ignorant and presumptuous people!".
Because of poverty, after Chen Xin passed abroad, the bury with his body was kept for many years in his house and was not burried. Chen Chunyuan wanted to gather funds for funeral, and then he asked his friends Du Youmei and Liu Yingxian for assistance in publishing Chen Xin'due south book.. As the result Chen Panling (president of Henan Province Martial Arts Academy), Han Zibu (president of Henan Archives Bureau), Wang Zemin and Bai Yusheng of Kaiming Publishing Business firm, Guan Baiyi (director of Henan Provincial Museum) and Zhang Jiamou first raised 200 yuan for Chen Xin's funeral. Afterward they raised 800 yuan and in 1933 the book was published in thousand copies.
In winter 1930 Tang Hao, martial arts historian and researcher, went to Chenjiagou with Chen Ziming to collect materials on Taijiquan's history and appreciated Chen Xin's manuscript very much.
Chen Xin'due south "Illustrated Explanations of Chen Family unit Taijiquan" (likewise called "Chen Pinsan's Taijiquan Essentials" – Chen Pinsan Taijiquan Jiangyi) was originally written in four volumes with very clear explanations and non divided into capacity. No characters nor sentences were changed during publishing, and annotations were put in unclear places to keep original text intact.
There were many generations of Chen Family Taijiquan practitioners since Chen Wangting. Many of them became very proficient at the martial fine art just very few books on Taijiquan were written. Seven generations had passed and starting from Chen Xin, more importance to written records was attached. In 1935 Chen Zhaopei, 18th generation descendant of Chen clan, in his "Drove of Chen Family unit Taijiquan" (Chen Shi Taijiquan Huizong) used many parts of Chen Xin'south volume. Chen Xin's other books include: "Taijiquan Guide for Beginners" (Taijiquan Yinmeng Rulu) (concised version of "Illustrated Explanations of Chen Family Taijiquan") in one volume, "Three-Three-Six Battle Manual" (San San Liu Quanpu), every bit well every bit "Genealogy of Chen Family" (Chen Shi Jiacheng) in five volumes, "Collection of Poems and Literary Works from At-home Fool'south Studio" (Anyuxuan Shiwenji; Anyu, At-home Fool, was Chen Xin'southward literary name) and other.
EXCERPTS FROM "ILLUSTRATED EXPLANATIONS OF CHEN Family TAIJIQUAN"
BY CHEN XIN
Translated from Chinese past Jarek Szymanski; © J.Szymanski 1999
In the brackets I either put my own explanations or added certain words for amend agreement (if in normal font); or put Pinyin (transliteration) for certain terms (in italics).
Chen Xin: Illustrated Explanation of Chen Style Taijiquan
Only subsequently I read well-nigh the Taiji circular analogy in ancient classics I realized that to practice Taijiquan one has to sympathise silk reeling essence. Silk reeling is a method of moving Central Qi (Zhong Qi). If it is non understood, then the boxing is not understood either.
PART 1
ILLUSTRATED EXPLANATION OF SILK REELING ESSENCE OF TAIJIQUAN
The first white path and blackness path are similar Taiji Yin and Yang existing within Wuji (Limitless). The 2d white path and black path are like Taiji that gives nascence to two Yi; these two Yi are Yin and Yang, e.thousand. Heaven and Earth. The third white path and black path are like Qi of Yin, Yang and Wuxing (V Elements) that every homo has and needs to live. The quaternary white path is what Mengzi called Noble Spirit (Haoran zhi Qi); black path is homo's Creature Spirit (Xue Qi, literally Blood Qi) which, if joins Morality and Justice (Daoyi), becomes Spirit of Righteousness (Zheng Qi, literally Upright Qi), due east.1000. Noble Spirit. The fifth white path is the Mind of Dao (Dao Xin), the one that governs Qi. Qi can not move without Principle (Li), this Principle is inside 1'due south Character (Xing). Black path is Man Listen (Ren Xin), what sages and men of virtue called Personal Mind (Si Xin). White point inside is Restraining Thought (Ke Nian), while black point is Deceitful Thought (Wang Nian). But saints are able to keep Restraining Thoughts only and become rid of Mendacious Thoughts. Mendacious Thoughts are what Gaozi called feeding sexual want (Si Se Xing). All humans have them. If a man could get rid of these selfish thoughts so that they would never appear, and so (he would be) of pure heavenly nature (e.chiliad. of pure primordial nature). (If ane is) of pure heavenly nature, and then while practicing boxing one would motion following Nature'southward Mystery (Tianji), naturally, lively, the original shape of Taiji would be unintentionally revealed in my trunk.
The words in the second internal circle (exterior the piffling Yin-yang symbol) are: Ke Nian (Restraining Idea; on the correct), Wang Nian (Mendacious Thought; on the left), Si Nian (Personal Idea); then, following the spiral, are: Bailu Haoran zhi Qi (White Path Noble Spirit), Heilu ji Xue Qi (Blackness Path is Animal Spirit), Rensheng zhi Yinyang (Yin and Yang of Human Life), Tiandi zhi Yinyang (Yin and Yang of Heaven and Earth), Taiji zhi Yinyang (Yin and Yang of Taiji)
The three large external circles advance Yin and Yang from their beginnings; three internal circles say what Yin and Yang are being governed by. Three internal circles, e.one thousand. what a man receives, are all within 3rd circle, and originally in that location was no need to draw any further circles. (However since I) was afraid (that people would) exercise battle without understanding the principle of Qi governing, so at that place had to be another movie drawn, and (I tentatively) draw it to make it easier to understand. What is of import is that three internal circles are all within third circle, tertiary circle is within the 2d one, the second i is inside the first 1. This drawing explains particularly the cadre of guarding life (Wei Sheng), wonderful formula of Qi returning (Huan Qi). (If one) is adept in moving Qi (Yun Qi), only and so one can guard ane's life; if ane can guard i's life, then at that place is support for i's Graphic symbol Restoration (Fu Xing), and Qi can rely on (this). Such Taiji Boxing is a study beneficial for trunk (Shen) and listen (Xin), character (Xing) and life (Ming). Sages say that cultivating one'due south moral character lies in Character Restoration, which ways guarding life and moving Qi are the cadre of cultivating ane's moral character and restoring it. (I do) not know (if this is) right or not, for the time being (I gave) illustrated explanation to brand it more funny.
Office TWO
Analogy OF SILK REELING ON Human being Body - Caption OF FRONT VIEW
Coiling power (Chan Jin) is all over the body. Putting it nearly simply, there is coiling inward (Li Chan) and coiling outward (Wai Chan), which both appear once (ane) moves. In that location is i (kind of coiling) when left hand is in front and right mitt is behind; (or when) right manus is in front and left paw is behind; this one closes (He) (the easily) with one conforming (Shun) (movement). At that place is also one (coiling) that closes the inside of the left (side of the body) and the dorsum of the right (side of the body), and some other which uses the through-the-back power (Fanbei Jin) and closes towards the dorsum. All of them should exist moved naturally according to the (specific) postures.
Once Qi of the paw moves to the back of the pes, then big toe simultaneously closes with the hand and just at this moment (ane can) step firmly.
This power (Jin) comes from Heart (Xin), on the inside it enters basic, on the outside it reaches skin, it is i (ability), not multiple (powers). Power is Qi that comes from Middle. If it is moved in central and right way, then information technology is Key Qi (Zhong Qi); when it is nourished, and so it is Noble Spirit (Haoran zhi Qi).
On the chest: Middle – the Source Beneath: Below Qihai (acupuntcure point) there is Huiyin (point), where Renmai (meridian) has its beginning
ILLUSTRATION OF SILK REELING ON HUMAN BODY - EXPLANATION OF BACK VIEW
At the back (the power of) the head propping upwardly is (chosen) Propping-up Power (Ding Jin); large vertebra is the dividing line, below (this) dividing line is the back (Lь), the central os is backbone (Ji), both kidneys are (chosen) Waist. Whether foot is Empty (Xu) or Solid (Shi) depends on manus, if paw is Empty then pes is as well Empty, if hand is Solid and then foot is solid too.
Below: Dumai (Meridian) passes from the front along the dotted line (downwards) to the bottom of the sea (e.g. below Qihai signal)
THEORY OF SILK REELING ESSENCE OF TAIJIQUAN
Taijiquan is the method of silk reeling (coiling).
(There is) coiling forward, coiling backward, coiling leftward and rightward, coiling upward and downwards, coiling inward and outward, small and big coiling, conforming (Shun) and contrary (Ni) coiling. Their importance lies in (ability to) coil once (the opponent) is lured (Yin) or one time (one) steps forrard ("enters" the opponent), and not in using specific applications of specific postures. If specific applications of specific movements are used, and so Yin and Yang are not at their (movements and applications) roots. Common people (those who do non know Taijiquan) will see (the practitioner) as a weak (soft) ane. This is the impression given on the outside. If talking in terms of the state of listen (Shenyun), when hands are crossed hardness and softness are equally used according to one'south wishes. Those who are not long on this path (of Taijiquan do) are not able to thouroughly understand these details. Both shoulders (should) drop down, both elbows (should) sink; frail like a virgin seeing a human being, unbridled like a fierce tiger descending a mountain.
Easily are like a balance, weigh something and y'all know its weight. The path of martial arts practice is to have such a remainder in your heart (mind). This invisible residue is to approach (examine) the opponent according to his movements forwards and backward and his speed, using the spirit (mind) mastered in everyday do. To weigh visible signs using invisible rest, and adjust according to what both hands experience, add less or more weight (when necessary), this (who is able to do it) is called Excellent Hand (Miao Shou, master).
FOUR POEMS ON SILK REELING METHOD OF TAIJIQUAN
Seven-CHARACTERS Aboriginal Verse form (e.one thousand. poem with seven characters to a line)
In motion Yang is born, stillness is in Yin, move and stillness combined are the root.
Without doubt yous will find joy inside roundness, and see the Truth of Heaven through turns and circular movements performed at volition.
SECOND
Yin and Yang accept no beginning nor finish, cosmos resides in coming and going, bending (Qu) and extending (Shen).
Consider thoroughly this information, motility the Vital Principle in round turns performed without restraint.
THIRD
At times information technology is clear at times information technology is not, closing (He), opening (Pi), staying at one place (Lai), tearing (Si), lifting (Ti) are linked;
Many moments of ignorance have to laissez passer earlier the Principle will become articulate, but with sudden inspiration information technology becomes (clear similar) a glass.
FIVE-CHARACTERS Aboriginal Poem (e.g. with five characters to a line)
The Principle is without boundaries, but its sources are (even) in (little) ants.
Do not peep at the garden for three years, take one will and focused spirit.
Information technology is necessary to report from a skilful instructor, and also visit wise friends.
Follow the rules in all respects, and a narrow beam of agreement volition appear.
Side by side level is deeper than the previous 1, the meaning within the levels is without boundaries.
Opening (Kai) is linked to Endmost (He), Openings (Kai) and Closings (He) pass on from one to another in order.
Sometimes one is guided into victory, and cannot stop practicing even though one wants to.
Fourth dimension, study and efforts to the utmost, and your skill will grow every day.
If only there is no obstacle, yous will suddenly empathise Great Void.
WRITTEN BY CHEN XIN
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