Chen style

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The Chen style ( Chinese  陳 式  /  陈 式 , Pinyin Chénshì or 陳氏  /  陈氏 , Chénshì , or 陳家  /  陈家 , Chénjiā ) is one of the oldest styles of Taijiquan ("Chinese shadow boxing ").

Emergence

The Chen style of Taijiquan was developed in the 17th century by the Chen family ( 陳氏  /  陈氏 ) and passed down over the generations mainly within the family. The first generation of the Chen family is Chen Bo, who moved from Shanxi Province to the village of Henan Province in 1374 , which is now famous as Chenjiagou and the place of origin of Taijiquan. The emergence of the Chen style is generally attributed to Chen Wangting ( 陳王廷  /  陈王廷 , 1597–1664, 9th generation of the Chen family), a general of the Ming dynasty who, after the fall of this dynasty, not only practiced martial arts, but equally dedicated to Daoyin and Tuna (Daoist practice systems, which form the basis of many today's Qi Gong styles) as well as Daoist teachings.

Chen Wangting created several box forms, including a long form with 108 figures and a form "Paochui" ("cannon fist ", 炮 捶  - "literally cannon punch "), as well as the exercises of the "shoving hands" ( Tuishou ) and the "sticking spears" . The outer shape of his figures is mainly based on "The 32 Forms of Boxing" by General Qi Jiguang (16th century), but he changed them according to his knowledge, which he gained from the study of Daoyin and Tuna as well as a Taoist alchemy. Classic, the Huangting Jing ( 黃庭 經  /  黄庭 经 , so the two "Huangting neijing yujing" 黃庭 內景 玉 經  /  黄庭 内景 玉 经 and "Huangting waijing yujing" 黃庭 外景 玉 經  /  黄庭 外景 玉 经 - together roughly " Classic of the yellow courtyard over the inner and outer jade landscape ”) by Ms. Wei Huacun (around 251–334 AD). The result was a martial art that can simultaneously form the basis of a fundamental physical, character and spiritual transformation of people.

species

In the Chen style, two branches are distinguished:

  • Dàjià ( 大 架 ) - large position (expansive body position)
  • Xiǎojià ( 小 架 ) - small position (more compact body position)

The great position is often differentiated again into a position according to Chen Zhaopi ( 陳 照 丕  /  陈 照 丕 , Ch'en Chao-p'i ) and a position according to Chen Zhaokui ( 陳 照 奎  /  陈 照 奎 , Ch'en Chao-k'uei ). Although the movement choreographies are similar, technical differences in the execution characterize the individual types. The positions of the feet and hips, the posture and the type of force applied vary considerably. The vast majority of Chen Taiji practitioners today exercise the great position. Nowadays there are other branches that can be assigned to the Chen style, e.g. B. Feng Zhiqiang or Hong Junsheng and much more

The most important generations

Chen Changxing

Chen Changxing (1771–1853) summarized the forms handed down by Chen Wangting in the two forms of the "old position" Lǎojià ( 老 架 ). The 14th generation around Chen Changxing is also significant in that it was around this time that Taijiquan spread outside the Chen family. It can be said that with Yang Luchan (1st generation Yang style ), who was a student of Chen Changxing, Taijiquan began to spread first in China and then throughout the world. To this day, the structure of the Laojia Yilu "first form of the old position" is recognizable in all serious systems of Taijiquan. Also the 14th generation of the Chen style was Chén Yǒuběn ( 陳 有 本  /  陈 有 本 , Ch'en Yu-pen , 1780–1858), creator of the "Small Position" Xiaojia. His student and nephew Chen Qingping taught in a neighboring village called Zhaobao, and his students included Wu Yuxiang , who is known as the founder of the ancient Wu-Hao style .

Chen fake

First Chen Fake (1887–1957, 17th generation of the Chen family), his son Chen Zhaokui (1928–1981, 18th generation), his nephew Chen Zhaopi (1893–1972, 18th generation) and his student Feng Zhiqiang ( 1928–2012, 18th generation) made this style accessible to a wider public after Taijiquan had already become famous through the Yang style representative Yang "the invincible" Luchan. Feng Zhiqiang later formed a synthesis of "Hunyuan Qigong", "Xingyiquan" and the Chen style of Taijiquan and calls it "Chen Shi Taiji Hunyuan Xingyi".

Chen Fake went to Beijing in 1928 and stayed there until his death in 1957. He was considered one of the most important representatives of the Chen style. During his time in Beijing, he used the forms and methods he brought with him from his homeland to customize movements. Individualization is seen as a necessary step in acquiring skills. Many movements, energies and forces [jin] became smaller and more spiral, which should have a decisive influence on the form of the Chen style to this day. The shapes also got more jumps and the movements became more complicated overall. Characteristic is the compact stand, the step size of which is reduced, and the "folding of the chest and waist", a wave movement in the upper body. The movements were also re-divided so that the first (slower) form Yilu grew from 75 to 83 movements, the second (faster) Erlu ("Paochui") from 43 to 71. When Chen Fake's son Chen Zhaokui later returned to Chenjiagou and brought these forms with him, these were henceforth referred to in Chenjiagou as "Xīnjià" - "New Position" ( 新 架 ).

Chen Zhaokui

Chen Zhaokui (1928–1981, 18th generation of the Chen family) was the only son living in Beijing to teach Chen Fakes extensively all of his father's forms. His sister Chen Yuxia also mainly taught the sword form, his older brother Chen Zhaoxu stayed in Chenjiagou and barely taught other than his son Chen Xiaowang. Chen Zhaokui was together with Chen Zhaopi the most famous representative of the 18th generation. He returned to Chenjiagou a few times to train the next generation. His students include his son Chen Yu, but also Chen Xiaowang , Chen Zhenglei , Zhu Tiancai, Wang Xian, Chen Dewang, Chen Suying, Chen Guizhen and Chen Chunai, as well as many other representatives such as Zhang Zhijun, Hai Yuqing and Zhang Maozhen, Wan Turn around, you Wencai, Zhang Caigen.

Current representatives of the Chen style

In a direct line of tradition from Chen Wangting, Taijiquan is still passed on today . Chen Xiaowang ( 陳小旺  /  陈小旺 , born 1946, 19th generation) and Chen Zhenglei (19th generation, born 1949) as well as Zhu Tiancai and Wang Xian teach today all over the world. They are designated with the honorary title "four Buddha guardians". Chen Xiaoxing teaches at a school in Chenjiagou, and his cousin Chen Yu represents the Chen Fakes line in Beijing. Current representatives of the Xiaojia lineage (small position) of the Chen style are the siblings Chen Peishan and Chen Peiju. Chen Bin is the head of several Taiji schools in the tradition of his father Chen Zhenglei. Chen Zhenglei and Chen Bin are active in promoting Taijiquan in Zhengzhou , the capital of Henan Province . In recent years, the four Buddha guardians have already reduced their international teaching program a little for reasons of age, but the younger generation is moving up. In addition to Chen Bin and Chen Juan as children of GM Chen Zhenglei, these are mainly his son Chen Yingjun and his nephews Chen Bing and Chen Ziqiang in the family branch of Chen Xiaowang. Likewise, Zhu Tiancai's son Zhu Xiang Qian and Wang Xian's son, Wang Zhanhai.

The Chen-style Taijiquan system

Characteristic of the Chen style is the interplay of slow, soft, flowing movements and fast, explosive techniques, as well as the pronounced spiral movements. The Chen style also contains a lot of kicks and jumps compared to some other styles. Regular training should lead to a comprehensive training of mind and body. In addition to a beneficial effect on health, the Chen style is a highly developed martial art. The traditional forms contain a variety of hidden self-defense techniques that only become apparent through the guidance of an experienced teacher.

Standing Stake (Standing Pillar)

The Zhanzhuang , "pile standing" ( 站樁  /  站桩 ) or the "standing like a stake / post" is an ancient qigong exercise that has been widely adopted in the second half of the 20th century in the Chen style. It is derived from the logic of the "fixed (body) position" ( 定 勢  /  定 势 , dìngshì ) , i.e. the positions held from the form that form the basis of Taijiquan training. With the help of the "pole standing" one builds the body upright and center-oriented and develops the Taiji-typical body structure with stable roots (connection with the yin power of the earth), as well as the so-called "thing" ( 定 ), the connection of the Vertex upwards with the so-called yang forces of the cosmos. This connection up and down enables the development or flow of “spiral energies” in the body and the development of inner strength. Detailed posture corrections by a capable teacher are of paramount importance. By standing for a long time and regularly in an increasingly aligned structure, the mind is brought to rest on the one hand, and the basis for inner alchemy is created on the other hand , whereby "the heaviness" can "sink down" while "the light" rises, namely in particular the " Spirit ”( 神 , Shén ); the spiritualized form of the body's own energy Qi . At the same time, the Dāntián (anatomically about “navel center”, 丹田 ) is developed, or the feeling for this and one's own center as an energy center (lower elixir field). Tensions in body, soul and spirit are relieved by standing regularly, which leads to progressive relaxation when practicing the standing pillar and expanding perception and psychological abilities. In the beginning, this relaxation (fangsong) is often associated with the reduction of unconscious tension or tension pain, as this exercise improves body awareness, but the correct posture must first be developed and the muscles adapt to the new requirement (relaxation) adjust or develop the necessary deep muscles. Letting the weight sink allows the formation of an astonishingly stable stance - the so-called "root force" or "rooting". A master of this art can stand completely relaxed while considerable external pushing force acts on him, which he neutralizes through his strong roots and, if necessary, also diverts to the side by shifting his center.

The “ascent of the spirit ( 神 , Shén )” also forms the basis for all forms of so-called “enlightenment”.

Silk exercises

The "silk threading " or the "silk exercises" ( 纏 絲 功  /  缠 丝 功 , Chánsīgōng or 蠶絲 功  /  蚕丝 功 , Cánsīgōng ) often form a core element in the practice of Chen Taijiquan today. They describe basic exercises that consist of individual form movements. Chen Xin (16th generation, 1849–1929) describes in his work the basic theory of the silk winding force ( 纏 絲 勁  /  缠 丝 劲 , Chánsījìn ), but none of the modern silk exercises.

The exercises are partially trained with a focus on Qi , which is collected in the Dāntián and flows from this into the body, or is "sent" ( Jìn - 勁  /  劲  - "Energy, strength, explosive force", Fājìn - 發 勁  /  发 劲  - " Let out energy or activate force"). In this case, on the one hand, the exercises specifically train individual Qi cycles in the body. In simple, constantly repeated movements, the practitioner experiences the different quality of "Yin" (absorbing, withdrawing principle) and "Yang" (expanding, releasing principle, see also Taiji ). The cycle is further divided into: growing (young) Yin, completing Yin, growing Yang, completing Yang. This division can be further refined into eight, sixteen, ... phases. The quarter phases are relevant, for example, for correct weight shifting, the eighth phases for step work. The refinement of this energy work allows one to perceive one's own condition as well as that of the opponent more and more clearly and is of central importance for the advancement of fighting skills.

On the other hand, the so-called "silk threads" are formed by the movement while maintaining the structure of the standing column. This rather advanced concept only becomes apparent after years of serious practice. The “silk threads” stand for connections between corresponding points in the body, giving the movements a holistic and therefore “irresistible” quality in the advanced stage. ("If the hand stands still, the whole body stands still. If the hand moves, the whole body moves.") The theoretical framework for the silk exercises as well as for the standing stake ( Zhànzhuāng ) is through the "outer three unions " ( Wàisānhé , 外 三合 ) given. These state that 1. shoulders and hips, 2. elbows and knees, and 3. hands and feet join together. Ultimately, every point in the body finds its correspondence. This has various effects that are beyond the scope of this article (see literature list).

In other cases, the silk-winding power is more likely to be implemented mechanically by the body and relates less to Qi cycles, but to the generation of Jìn forces primarily through movement mechanics that seek a comparison with the silkworm, from which the name of this type of movement is borrowed.

Taiji Taolu - The Taiji form

The shape is the core, divided into Laojia Yilu (1st form old position) and Laojia Erlu (2nd form old position, "Paochui") as well as Xinjia Yilu (1st form new position) and Xinjia Erlu (2nd form new position , "Xinjia Paochui"). The Chen style weapon forms are: sword, double sword, saber, double saber, stick / spear, halberd (Chen Wangting's favorite weapon) and double stick (or double iron rod). Recently, a fan shape and a double fan shape have also been added.

There are also various other elements of the system that are represented by some well-known personalities, but not by others, for example exercises with balls and heavy balls or exercises with a 3m long stick " Dàgùn " ( 大 棍  - "large stick") .

The shapes can be viewed from several perspectives. First of all, the movement principles of the silk exercises are carried out here in a considerably expanded range of variations. Over time, this allows the practitioner an ever finer control over the changes in Qi. On the other hand, numerous self-defense applications are hidden in the movements. Some sequences of the form also have a "gymnastic" effect. Practicing a long form also has meditative value: the more concentrated the practitioner engages in the movement, the more meaning and effect his Taiji form becomes. This aspect is described by the "three inner unions " ( Nèisānhé , 內 三合  /  内 三合 ), i. This means that: 1. Mind and heart, 2. Qi and physical strength, 3. Bones and tendons. In other words, a united consciousness directs the energy that causes the body to move.

When practicing with weapons, advanced practitioners can learn to let their qi flow not only through their own body, but also through the weapon. This expansion of consciousness into a spatial area enlarged by the range of the weapon is today, in addition to the purely sporting value of practicing with heavy weapons, the main reason for the weapon shapes. In the past, these naturally derived their value from the superiority of the armed man on the battlefield.

Well-known forms of Chen Taijiquan

  • Laojia Yilu (1st form old position - 老 架 一路 ) - 73 movements
  • Laojia Erlu (2nd form old position - 老 架 二路 , "Paochui" - 炮 捶  - "cannon punch ") - 41 movements
  • Xinjia Yilu (1st form new posture - 新 架 一路 ) - 83 movements
  • Xinjia Erlu (2nd form, new position - 新 架 二路 ) - 71 movements
  • Xiaojia Yilu (1st form, small position - 小 架 一路 ) - 73 movements
  • Xiaojia Erlu (2nd form, small position - 小 架 二路 ) - 41 movements

Weapon forms of Chen Taijiquan

  • Dan Dao (simple saber - 單刀  /  单刀 ) - 23 movements
  • Shuang Dao (double saber - 雙刀  /  双刀 ) - 35 movements
  • Dan Jian (simple sword - 單 劍  /  单 剑 ) - 50 movements
  • Shuang Jian (double sword 雙劍  /  双剑 ) - 39 movements (Chen Zhaopi 1938)
  • Gun , Qiang ( long stick , spear - 棍 , 槍  /  枪 ) - 71 movements
  • Dagun (3m long stick - 大 棍 ) - 13 movements
  • Guan Dao ( Guan - glaive even Guan- halberd - 關刀  /  关刀 ) - 30 movements
Lesser known weapon forms
  • Shuang Gun (double stick - 雙 棍  /  双 棍 ) - 35 movements
  • Shuangjie Gun (?) (Flail - 雙節 棍  /  双节 棍 ) - (?) Movements

Simplified beginner forms

  • 38 movements - Chen Xiaowang
  • 20 movements - Chen Peishan
  • 19 movements - Chen Xiaowang (1995)
  • 18 movements - Chen Zhenglei
  • 13 Moves - Zhu Tiancai (1997)
  • 4 movements - Zhu Tiancai

Pushing hands

" Pushing hands " ( 推 手 , tuīshǒu ) is Taijiquan for two. There are different exercise routines: one- and two-handed Tuishou , with and without steps, in higher or very low positions, with fixed or more free sequences. If one only “listens” to one's own energy ( Qi , see silk exercises ) in individual training , then with Tuishou the energy ( 勁  /  劲 , jìn ) of the exercise partner is added. a. Check your structure through the force of your partner and develop your sense of distance and the so-called "sticking". When glued, the arms remain connected as if magnetically, but ideally the pressure is only so great that a beetle would be held in place but not crushed. The pushing hands training is a further step on the way to the applicability of Taijiquan as a martial art. There are also Tuishou exercises that can be performed in the form of a competition - in the variants “Dīngbù” ( 丁 步  - “thing step, fixed step”) and “Huóbù” ( 活 步  - “moving step”). They allow you to check your own training progress through interaction with your training partner. At competitions you can increasingly see free combat, also known as sanshou .

meditation

A meditation program is also maintained within some lineages of the Chen family. How this is structured depends on the respective tradition. In addition to the standing column ( zhànzhuāng ), arm movements are often performed while sitting, which are based on the silk exercises. These arm movements offer, among other things, a stopping point for the restless mind, according to the Daoist idea of ​​"replacing ten thousand thoughts with one thought".

literature

  • Jan Silberstorff : Chen. Lively Taijiquan in a classic style . Lotos Verlag, Munich 2003. ISBN 3-7787-8148-0 .
  • Chen Zhenglei Chen Style Taijiquan, Sword and Broadsword. Tai Chi Center 2003. ISBN 7534823218 .
  • Davidine Siaw-Voon Sim, David Gaffney: Chen Style Taijiquan. The Source of Taiji Boxing . North Atlantic Books, Berkeley CA 2001, ISBN 1-55643-377-8 .
  • David Gaffney, Davidine Siaw-Voon Sim: The Essence of Taijiquan .
  • Nabil Ranné: The cradle of Taijiquan . Logos Berlin, April 2011, ISBN 3-8325-2477-0 .

Web links

Individual evidence

  1. ^ Jan Silberstorff : Chen. Lively Taijiquan in a classic style . Lotos Verlag, Munich 2003. ISBN 3-7787-8148-0 , pp. 28f.
  2. ↑ Detailed description of the Chen style in Taiji Europe
  3. ^ Text about Xiaojia in Fangsong, Radolfzell
  4. ↑ Text about the Chen style after Chen Fake
  5. ↑ Text about Chen Zhaokui, his life and his teaching methods
  6. ↑ Internal Arts - 4 Buddha Guardians. Retrieved March 14, 2015 .
  7. ↑ Chen Bin, Grand Master Chen-Taijiquan. Retrieved March 14, 2015 .
  8. ↑ Chen Village Tai Chi Chuan Training Center (English). Retrieved March 14, 2015 .
  9. ↑ Daily Chinese: Characters: 劲. Retrieved March 26, 2015 .
  10. ↑ Jin - Inner Energy. Retrieved March 26, 2015 .
  11. ↑ TQJ article on strength in Taijiquan. Retrieved March 28, 2015 .
  12. ↑ Taiji energies: clinging, listening and interpreting. Retrieved March 26, 2015 .