In last time’s newsletter - while setting the scene for this new format project I mentioned that the core will be the serialising of my Yang Long Form Tai Chi Syllabus with Session by Session Lesson Plans. In that overture I also said that, in the actual face to face lessons that I offer here at my wheelswithinwheels.net home dojo, I am inclined occasionally to apparently 'go off on a tangent' and talk about all kinds of other things. I do so because I do believe that if I am to teach any kind of rounded and well grounded Tai Chi, it is my responsibility to offer my students a balanced curriculum and appropriately stimulate as many aspects of every students Mind, Body and Spirit as I am able. Accordingly, I shall begin this and future written sessions with one of those (apparently?) Tangential Subjects:

Sinology. In general use 'sinology' is the study of China and things related to China, but, especially in the American academic context, refers more strictly to the study of classical language and literature, and the philological approach. Its origin, says one recent survey, "may be traced to the examination which Chinese scholars made of their own civilization."

Sino- is derived from Latin Sinae ("the Chinese"), the origin of which is debatable.

In the West, some would date the origins of sinology as far back as Marco Polo and Ibn Battuta in the 13th and 14th century, but the systematic study of China began in the 16th century, when missionaries, notably Matteo Ricci, introduced Christianity to China.

The first Sinologist of Eastern Europe was Nicolae Milescu (1636-1708). Early sinological research often concentrated on the compatibility of Christianity with Chinese culture.

Zou Yan. (Chinese: Pinyin: Zou Yan; Wade-Giles: Tsou Yen; 305 BC - 240 BC) was the representative thinker of the School of Yin-Yang (or School of Naturalists) during the Hundred Schools of Thought era in Chinese philosophy. Joseph Needham, a British sinologist, describes Zou as "The real founder of all Chinese scientific thought." His teachings combined and systematized two current theories during the Warring States Period: Yin-Yang and the Five Elements/Phases (wood, fire, earth, metal, and water).

All of Zou Yan's writings were lost and are only known through quotations in early Chinese texts. The best information comes from his brief biography in the Records of the Grand Historian (1st century BC) by Sima Qian. It describes him as a polymath (philosopher, historian, politician, naturalist, geographer, astrologer) who came from the coastal state of Qi (present day Shandong), where he was a member of the state-sponsored Jixia Academy.

Needham writes: He saw that the rulers were becoming ever more dissolute and incapable of valuing virtue. ... So he examined deeply into the phenomena of the increase and decrease of the Yin and the Yang, and wrote essays totalling more than 100,000 words about their strange permutations, and about the cycles of the great sages from beginning to end. His sayings were vast and far-reaching, and not in accord with the accepted beliefs of the classics. First he had to examine small objects, and from these he drew conclusions about large ones, until he reached what was without limit.

Source: Wikpedia

Tai Chi/Chi Kung tuition. Session by Session Sylabus

The first six sessions of my syllabus is in the form of a Foundation Course based upon the Classic Chi Kung Exercises "Embracing the Tree" and "Connecting Heaven and Earth".

Session 1: The Opening of the Grand Terminus. From Preparation to Beginning.

Essentially, especially for those that take up Tai Chi to improve their health or well-being, Tai Chi is on offer as an ancient form of Traditional Chinese Medicine, and as such, it is founded upon the principles and theories of Yin and Yang.
'Yin' is 'down and in' and 'Yang' is 'up and out'.

Yin = defensive, Yang = offensive. Yin = soft, Yang = hard.
An in breath is a Yin breath and an out breath is a Yang breath.

Our limbs are said (in TCM) to be Yang on the outside and Yin on the inside.
pic 1: The unbroken lines represent Yang and the broken lines indicate Yin.

pic 2: We usually begin even the shortest Tai Chi or Chi Kung session in the posture of Attention.
We stand with our feet together and with palms flat against the thighs.
The longest finger on each hand points down the seams of your trousers. For me, this posture personifies "stiff, straight world".

pic 3: Next, by assuming the posture of Preparation, we step into the world of Tai Chi - which is "smooth and curved".
We transfer our weight into/over our right leg and, in a smooth and curved motion we lift our left leg, place it back down about a shoulder width from the other and make sure that we then transfer our weight to the centre point between our legs and 'sink' by bending our knees a little. As we go from Attention to Preparation we turn our palms to be facing backwards, ending with our thumbs resting gently against our thighs.

pic 4: In the process we 'unlock' our Chi and allow it to flow through our limbs and torso, yin on the inside and yang on the outside - and, with our palms and a greater proportion of our forearms now facing behind us, and with the aid of Circular Breathing techniques and visualisations [session 2], we engage in the Open the Grand Terminus; picturing the Yin or in breath behind us and the Yang or out breath in front.

pic 5. As we go from the stiff, straight world of Attention to the smooth curved world of Preparation and complete the Opening of the Grand Terminus, we imagine that we have just stepped into water, causing ripples on the surface and disturbing the sandy bed.

At this point it is suggested that, to become in accord with tao or 'the way of least resistance', we should remain stood there until we can once again see our own reflection in the water ... and stay there long enough to begin to feel your feet sinking into the settling bed. The latter is a metaphor for the sinking of Chi into our Hara/Belly [session 2], and the former for the exquisite self examination that Tai Chi promotes and encourages.

Pure Land Notes Buddhist thoughts

A few weeks ago and on the occasion of Founders Day at the Buddhist Society in Victoria, London; a Zen Priest gave a welcoming speech and short talk entitled "The Bird Has No Body". This title intrigued me but unfortunately I was unable to attend. Therefore I am grateful to Sue, a member of our Southampton Sangha who did attend and was able to give our group the gist of what was said.

Buddhism in the West is like a bird that is evolving or adapting to conditions but, as it often is the case with us Westerners, we are inclined to 'tinker', modify or alter as we decree appropriate. Some adaptation may well be necessary before we here in the West can appreciate the complexity (and at the same time, simplicity) of Buddhism, but it crucial that the fundamental teachings of the Buddha remain intact and at the core.

The hazard for Buddhism here in the West is that the bird might evolve with one wing of Zen and another Tibetan, tail feathers of this and a head of that ... but it may well come to be the ... "The Bird Has No Body".

Similar care should be taken with other 'imported' Ancient Eastern practices and activities - such as Tai Chi.