Taijiquan

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Taijiquan - 太極拳  /  太极拳
Tai Chi Young and Old.jpg
Taijiquan - Young and Old, Auckland 2006
Taijiquan-Lanzhou.JPG
Taijiquan - a popular sport in China , Park of Lanzhou 2009

The Taijiquan or shadow boxing called, is one in Imperial China developed martial arts . Taijiquan belongs to the family of so-called internal martial arts for armed or unarmed close combat .

Especially in recent times it is often viewed as a system of kinetics or gymnastics that can be used for health (to improve the flow of chi according to the traditional Chinese medicine way of thinking ), personal development and meditation . Taijiquan is practiced by millions of people worldwide. Such movements ( “forms” “tàolù”) are practiced in the People's Republic of China as a popular sport and exercise. Against this background, the actual martial arts aspect recedes more and more often and sometimes disappears completely.

Chinese names

Chinese spellings are: Taijiquan ( Chinese  太極拳  /  太极拳 , Pinyin tàijíquán , IPA ( standard Chinese) [ tʰâid̥ʑ̥ǐtɕʰɥɛ̌n ], W.-G. t'ai chi ch'üan ), ( listen ? / I ), also Tai-Chi Chüan - with diacritic : "T'ai-Chi Ch'üan", Tai-Chi for short ( 太極  /  太极 , tàijí , IPA ( standard Chinese) [ tʰâid̥ʑ̥ǐ ], t'ai chi , listen to ? / I ). For internal martial arts ( 內 家 拳法  /  内 家 拳法 , nèijiā quánfǎ , short 內 家 拳  /  内 家 拳 , nèijiāquán , 內 家  /  内 家 , nèijiā ). Audio file / audio sample Audio file / audio sample

Transcription, meaning and translation

In the Pinyin transcription commonly used in Chinese today, the name of the martial art is transcribed as " Taijiquan ". The inscription " T'ai chi ch'üan " or " T'ai chi ch'üan " - without diacritics : " Tai chi chüan " - which is often found in German - goes back to the older Wade-Giles system, which is not in use today can still be found in the field of martial arts and in many places in literature.

The Tàijí symbol ( 太極 圖  /  太极 图 , tàijítú ) for the polar forces Yin and Yang is often used in connection with Taijiquan.

The Chinese term " Taiji " is a synonym in Daoism for the very highest active principle - for example, "cosmic primal principle of nature" - and difficult to translate because there is no corresponding term in the German language. It is usually represented by the symbol opposite, which is supposed to express the harmonious interplay of the dual forces Yin and Yang. The symbol is often used in connection with Taijiquan, including in advertisements. This dualism of yin and yang plays an important role in the movements of Taijiquan, which is reflected, for example, in the ten basic rules mentioned above - “to keep emptiness and abundance apart”, “the coordination of above and below”, and “harmony between inside and outside ”. The term Quán ( 拳 ) literally means "fist" in the general anatomical sense; In connection with martial arts it is used when the fighting technique is fought with the bare hand - "empty hand", that is, without weapons. Here, the term derives Quan as a short form of the concept of martial arts "Quánfǎ" ( 拳法 ) or "Quanshu" ( 拳術  /  拳术 ab). A corresponding translation of "Taijiquan" would therefore be: "Unarmed fighting technique according to the highest principle - the primal principle of nature".

The name "Taijiquan" for the martial art probably originated between 1853 and 1880 among the followers of the Wu-Hao style and has been used in all styles since the beginning of the 20th century. Before that there were a variety of other names for this martial art.

In the West, Taijiquan is often abbreviated as Tai Ji or Tai Chi . Strictly speaking, this term is wrong, since Taiji in Chinese only refers to the above-mentioned active principle without reference to the martial art. Since in German-speaking countries the martial arts aspect of Taijiquan sometimes takes a back seat, which is in the word Quán ( 拳  - "Faust"), the abbreviated term is sometimes used deliberately. One rarely reads the spelling Thai Chi , which does not correspond to a common transcription and is probably simply due to a typo.

practice

Today several million people all over the world practice Taijiquan, whereby individually different emphasis is placed on the various aspects of the martial art. Most of them practice it mainly for health reasons, for relaxation or for meditation . Especially in China, Taijiquan has spread as a competitive sport among the younger generation . Only a small part of the followers practice it primarily as a martial art for self-defense or as a way of life.

The organizational structure of Taijiquan is much more inconsistent than in most other sports, for which there are international and national umbrella organizations that are recognized by most athletes. Taijiquan has many different styles and sub-styles. An international association under which masters, teachers and practitioners of all styles are organized does not exist. There are, however, a number of national umbrella associations across all styles, as well as international associations of individual styles, but accordingly no internationally uniform system for the training and evaluation of teachers.

In Germany there are numerous associations, schools, clubs and individual teachers in a few dozen different styles. In 2003 the German umbrella organization for Qigong and Taijiquan e. V. (DDQT), to which most of the large associations of the different styles belong, and which has formulated training guidelines for Taijiquan teachers. These training guidelines have been incorporated into the guidelines of the health insurance companies for the implementation of § 20 SGB ​​V , in which the DDQT is named as the relevant specialist organization for the recognition of qualifications for Qigong and Taijiquan teachers. In many cases, the statutory health insurance companies cover at least part of the costs of Taijiquan courses as part of health care , provided that they are carried out by a teacher approved by the health insurance company.

Unlike in many martial arts, there is no graduation system in Taijiquan, such as the belt colors in karate or judo . There are also no standardized clothing for practitioners, but it is common to wear flat, thin-soled shoes and light, comfortable clothing.

Basics

In the different styles and schools, various basic exercises such as individual movements, standing and breathing exercises as well as standing meditations are practiced. They serve to learn the movement principles of Taijiquan, to loosen the joints, to relax the whole body and to gradually change the posture in such a way that unfavorable joint loads are avoided. Often exercises from Qigong systems are used.

shape

Master Yang Chengfu (1883–1936) demonstrates the shape of the “simple whip” ( 單 鞭  /  单 鞭 , dānbiān ), a typical image of Taijiquan (around 1925).

The focus of the practice is usually on one or more “ forms ” - 套路 , tàolù , that is, clearly defined sequences of successive, mostly flowing movements. The basic forms are individual forms in which each practitioner performs the movements for himself. The shapes often represent the fight against an imaginary opponent, hence the now rarely used term Chinese shadow boxing for Taijiquan. For the most part, the form is practiced synchronously in the group, and teachers and learners usually perform the form at the same time in class.

A form is made up of several “images” - individual movements - which are defined in their sequence. The pictures have very different names that emphasize the application of the movement - for example "heel kick right" - 右 蹬腳  /  右 蹬脚 , yòudēngjiǎo , which describe the character of the movement - for example "simple whip" - 單 鞭  /  单 鞭 , dānbiān , or which can be read more poetically - for example “The white crane spreads its wings” - 白鶴亮 翅  /  白鹤亮 翅 , báihè liàngchì - or “ Shaking ('dividing') the mane of the wild horse ” - 野馬 分 鬃  /  野马分 鬃 , yěmǎ fēnzōng . Since the various Chinese characters often have additional meanings, the names for connoisseurs of the characters often have a deeper meaning than their "lay" literal translation can express.

Many forms are named after the number of their pictures, for example the 24-picture form - "Peking form" - or the 37-picture form - "short form" after Zhèng Mànqīng (1899–1974). The longest forms have over 100 pictures - for example the "Yang Style Long Form" according to Yang Chengfu with 108 pictures. The execution of the form can take anywhere from a few minutes to an hour and a half, depending on the number of images and the speed of execution. Although Taijiquan forms are mostly performed slowly and calmly, there are big differences depending on the style, form and experience of the practitioner.

Partner exercises and forms

" Push Hands " - a fundamental partner exercise under the guidance of a teacher, London 2008

In addition to the individual form training, partner exercises or entire partner forms are practiced, which were originally pre-forms for free combat. This is usually the first time a student comes into contact with the use of Taijiquan in combat. In order to be able to practice applications such as lever techniques with a low risk of injury, a certain degree of looseness and a good body feeling are required. That is why it is mostly advanced students who begin with the corresponding exercises.

The best-known partner exercise is probably the “ Tuishou ” - “pushing hands”, also known as “push (ing) hands”, in which the partners face each other and touch each other's arms or hands. In a continuous movement loop, one of the two exercises a forward movement in order to let Qi energy flow in this direction while the other draws back in order to absorb this energy - similar to Jiu Jitsu - and then to give it back again. Pressure is only exerted in order not to lose body contact - “sticking” -. Then the partner's direction and movement sequences change fluently and a flowing "back and forth" arises, giving off and absorbing energy and alternately so on.

In a freer form of Tuishou, the goal is to force the opponent to give up his stand while maintaining one's own stand. There are even competitions of this form of partner exercise.

Depending on the Taijiquan style, there are other partner exercises, such as B. the " Dalü " - "Big Pull", which build on each other from simple basics to freer sequences train the Taijiquan in application, self-defense and competition.

Partner forms are more or less long processes in which the partners fight an imaginary, precisely choreographed battle. In these forms the application of Taijiquan as a martial art becomes clear.

Weapon forms

The most common forms are unarmed, but there are also numerous forms of weapons or devices. Traditionally, only advanced students are taught the weapon forms. Taijiquan weapons are:

  • the double-edged " Jiàn " ( 劍  /  剑 ) - Chinese sword
  • the single-edged " Dāo " ( 刀 ) - Chinese saber or single-edged Chinese sword
  • the "Qiāng" ( 槍  /  枪 ) - Chinese spear
  • the "Gùn" ( 棍 ) - Chinese long stick
  • the "Qíméigùn" ( 齊眉棍  /  齐眉棍 ) - Chinese short stick , about "eye level stick "
  • the "Dàgùn" ( 大 棍 ) - the "three-meter long stick", literally "large stick"
  • the "Shàn" ( 扇 ) - Chinese fan , cf. Tessen
  • the " guandao " ( 關刀  /  关刀 ) - Chinese Guan- glaive or Guan- halberd (: to sign Kwan-glaive)
  • Weapon shape exercise

  • Fan shape A

  • General sword shape B

  • Taiji Long Feng sword promotes two-handedness, as sword and sword scabbard are used in this form to the same extent. Manuel Schröder, master in Taiji & Qigong and founder of the Center for Movement Art Taijiqigong. www.taijiqigong.de

    Special Sword Form C

annotation
A. Tàijíshàn 太極 扇  /  太极 扇  - "Taiji fan " - "fan shape" in Taijiquan, Europe , 2005
B. Tàijíjiàn 太極 劍  /  太极 剑  - "Taiji sword " - "General sword form" in the Chen style of Taijiquan, Frankfurt am Main , 2009
C. Taiji Lóngfèngjiàn 太極龍鳳劍  /  太极龙凤剑  - "Taiji Dragon - Phoenix -Sword" - "Special sword form" - use of sword and scabbard in Taijiquan, Laoshangebirge , 2013

Combat training and competitions

Combat training, in which the application is practiced in one-to-one combat, is rarely taught. Competitions in Taijiquan are mostly form competitions in which judges evaluate the execution of a form. Sometimes there are also events where practitioners can compete in Tuishou, but there is usually no ranking list. With very few exceptions, there are no duels.

Principles

The main principle of Taijiquan is softness - the practitioner should move naturally, relaxed, loose and flowing. When practicing Taijiquan, there are no strength, speed or toughening exercises, like the break tests common in many martial arts . On the contrary, it is required that the movements are carried out with a minimum of force. Unlike many martial arts, Taijiquan is usually practiced slowly in order to carry out the techniques as correctly as possible. Some Taijiquan styles or forms are practiced faster (especially weapon forms), or there are individual very fast and explosive movements.

In combat, the Taijiquan fighter tries to stick to the opponent, i.e. always to stay in contact with the opponent. Instead of reacting to certain attacks by the opponent with certain counter techniques, the body should react spontaneously and naturally and not offer any resistance to the attacks, but instead use the strength of the opponent and turn it against himself.

Body tension, breathing and attention

When practicing, the body should be "relaxed". This does not mean that all muscles in the body are slack (as in REM sleep , for example ), but that only the muscles that are really needed for a certain movement or posture are tensed and the other muscles are at rest (resting tone ). It is about the development of the so-called Jin force ( 勁力  /  劲力 , jìnlì  - "explosive force"), directed movements that are coordinated in the body and are not subject to any inhibiting tension.

The breath should be deep and loose and flow naturally. Due to the desired abdominal breathing , the breathing rate is significantly lower than in the normally used chest breathing . While beginners usually first have to learn to let their breath flow freely or to adapt it to the movements, in advanced learners the breathing rhythm adapts naturally to the movement. However, different Taijiquan styles deal with the breath differently, so that no generalizations can be made here.

The movements in Taijiquan should be carried out consciously and attentively. However, an exclusive concentration on the processes in the body of the practitioner is not required, but should be evenly divided between the perception of one's own movements and the environment.

The 10 basic rules

The following "ten basic principles" by Yang Chengfu summarize the desired body and mind posture of a practitioner. There are also a number of other principles in the various styles.

  1. Straighten your head relaxed
  2. Hold your chest back and straighten your back
  3. Leave the back / waist loose
  4. Keeping the emptiness and the abundance apart (distributing the weight properly)
  5. Let your shoulders and elbows sag
  6. The yi ( 意  - "intention Intention"), not violence, force Lì ( 力  - "muscle power") apply
  7. The coordination of above and below
  8. The harmony between inside and outside
  9. The uninterrupted flow (the movements should flow)
  10. Remain calm in motion

Qi (Ch'i)

Because of its close connection to the philosophical Daoism , the concept of Qì (“Ch'i”, “Ki”, rarely “Gi”) is of great importance in Taijiquan as in all internal martial arts . During the movements “the Qi should be able to flow” by relaxing the muscles and joints as much as possible and performing the movements in a relaxed and flowing manner. By practicing “the Qi in the body should increase” and the practitioner should be increasingly able to perceive and ultimately control the Qi. Many practitioners describe the sensation that occurs as a kind of flow of energy that can be circulated in the body and sent to specific parts of the body. This should on the one hand serve to maintain health and body control and on the other hand be applicable in combat.

In the West, the nature of Qi is sometimes discussed, whether it is a kind of subtle energy , or whether it is above all a helpful concept that helps develop the type of movement and biomechanical efficiency required for Taijiquan. For the application of the term in Taijiquan, it is irrelevant what the practitioner believes in.

Traditional Chinese Medicine and Health Benefits

In traditional Chinese medicine , movement exercises play a central role, the aim of which is to increase the Qi and to make the body and the meridians permeable for the Qi. These include the various systems of Qigong , but also Taijiquan and the other internal martial arts. The exercises are primarily used as a preventative measure to keep people mentally and physically healthy and less so for the treatment of specific diseases or complaints. However, the positive effects of exercise on health are believed to be much more extensive than, for example, the effects of exercise in Western medicine .

Clinical research in Western medicine has shown that regular practice of Taijiquan has various positive effects on various aspects of physical and mental health, such as the cardiovascular system, the immune system , pain perception, balance, and body control in general , Agility and strength.

Legends and history

The information on the history of the development of Taijiquan is sometimes very contradicting. Most of today's Taijiquan practitioners rely on ancestors or roots from the 15th century or earlier. Furthermore, the roots or precursors should only have been passed on within a narrow group of people, for example in a monastery or in a family; This justifies the fact that Taijiquan eludes official historiography.

Zhang Sanfeng, the Wudang Mountains and connections to Daoism

Wudang-Taijiquan - Young Daoist Monk, Wudang 2007

Within the Chinese martial arts , Taijiquan is counted among the internal martial arts and is associated with the principles of Daoism . The Daoist monk and immortal Zhang Sanfeng , who is said to have lived between the 10th and 14th centuries, whose historical existence is not proven, is usually regarded as the legendary founder of the internal martial arts and thus also of Taijiquan . According to legend, he discovered the principles of internal martial arts in the Wudang Mountains after watching the fight between a snake and a white crane.

Historical research is not aware of any documents from the time when the legend about Zhang Sanfeng was first written down that suggest a connection between Zhang Sanfeng and the martial arts or even identify him as the inventor of his own martial art. Some of the texts of the so-called "classics" of Taijiquan suggest such a connection. However, it is uncertain when these texts were written and whether the connections were not added later. This could have been done to give more weight to the texts on the one hand, to satisfy the Confucian virtue of humility on the other hand, or even just to reinforce the links with the Wudang Mountains. Taijiquan followers very rarely refer to even older Taijiquan roots, which are said to go back to the Liang Dynasty (502–557).

Although the statement is historically controversial, the Daoist monks and martial artists living in the Wudang Mountains today refer to the fact that the internal martial arts (and thus also Taijiquan) have been passed on, developed and handed down in the Taoist monasteries of the Wudang Mountains since Zhang Sanfeng . Until recently, however, they would rarely have been disclosed to outsiders. In the 17th century, for example, the traveling Wudang monk Wáng Zōngyuè ( 王宗岳 , Wang Tsung-yüeh ) is said to have taught his martial art in the village of Chénjiāgōu because he was asked to do so and thus initiated the establishment of the Chen style (see below) to have.

The style of Taijiquan practiced in the Wudang Mountains as part of the internal martial arts and now also taught to a wider public differs significantly from these styles and is sometimes referred to as the Wudang style of Taijiquan, which did not start with the mid-20th century from Cheng Tin-hung in Hong Kong developed Wudang Tai Chi Chuan is to be confused.

Origin of the 6 family styles

The history of Taijiquan can be reliably traced back to around the middle of the 16th century. At that time General Qi Jiguang (1528–1588) wrote the book Jixiao Xinshu ( 紀 效 新書  /  纪 效 新书 ). In this book he describes a martial arts style he has newly developed, the techniques of which he put together from what he believed to be the best martial arts. Although Taijiquan was not mentioned, the book describes numerous techniques that can still be found today in the Chen style of Taijiquan. This is why some historians see Taijiquan as a direct successor to Qi Jiguang's style.

In the middle of the 17th century, a style of boxing appeared in the village of Chénjiāgōu , which is now known as the Chen style of Taijiquan. According to the tradition of the Chen family, the style of General Chén Wángtíng (1600–1680) was developed from his existing knowledge of the martial arts. How far Chen built his style on the style of Qi Juguang, and whether the Wudang monk Wáng Zōngyuè played a role in the creation of the style, or whether it even existed, is historically not clear.

What is certain is that the style was first developed and passed on as a family secret of the Chen family. The Chen family's Taijiquan was first passed on to an outsider in the first half of the 19th century. Chen Changxing (1771–1853) accepted Yang Luchan (1799–1872) as a student in the inner circle of the family. Yang Luchan developed what he had learned and became the founder of the Yang style . A little later, Chén Qīngpíng ( 陳清 苹  /  陈清 苹 , Ch'en Ch'ing-p'ing , 1795–1868) also taught outside the family Wǔ Yǔxiāng (1812–1880), the founder of the Wu-Hao style .

In the second half of the 19th century, the basis for the so-called five family styles was laid, each of which was further developed and maintained within a family. The master passed his style on completely only to his sons, so that the head of a Taijiquan style was also the head of the family. There was an intensive exchange between the different families, especially when the company was founded. The five family styles are:

It should be noted that due to the homophony in Chinese , the “ Wu ” ( 武 ) in “Wǔ Yǔxiāng” ( 武 禹 襄 , Wu Yu-hsiang ) is a different “ Wu ” character ( 吳  /  吴 ) than in “Wú Jiànquán” ( 吳 鑑 泉  /  吴 鉴 泉 , Wu Chien-ch'uan ) - so they are different family names . Sometimes, to distinguish between the two different Wu styles, the "Old Wu Style" according to Wǔ Yǔxiāng and the "New Wu Style" according to Wu Jianquan are used. Since Taijiquan is no longer only passed on within the family, one can no longer infer his style from the name of a master.

Taijiquan in the People's Republic of China

In the People's Republic of China, in 1956, the various Chinese martial arts were officially combined in "modern Wushu" , including Taijiquan. For this purpose, the Peking form based on the Yang style with 24 images was introduced and made the “official” Taijiquan, which could be used in competitions. The traditional forms were suppressed and could only be spread in private circles. Based on the Peking shape, a shape with 48 images was developed in 1976, in which elements of other styles are also integrated. In 1989 the form with 42 pictures was created as a newer competition form. It contains clearly recognizable elements of different styles. In the same year, a Yang-style competition with 40 pictures was presented. Since 1999 there has also been a form with 16 and one with 10 pictures in the Yang style.

Since the increasing opening of China, the traditional forms can be taught to the public again.

In 1990, the International Wushu Federation , abbr .: IWUF ( 國際 武術 聯合會  /  国际 武术 联合会 ) was founded in China, which brings together the various Wushu associations around the world and organizes the annual Wushu World Championship the standardized Taijiquan and Taijijian (sword) forms are used. Since 2006, she has also been hosting a world championship in traditional Wushu, where traditional forms of Taijiquan can be performed.

Spread outside of China

Taijiquan - under cherry blossoms , park in Osaka in 2016

As part of the communists' seizure of power in China in the middle of the 20th century and the associated suppression of the traditional arts, particularly during the Cultural Revolution , many of the Taijiquan masters fled China and began to spread their martial arts outside of China.

As a result, Taijiquan became known in the West in the 1960s. In this case, did Cheng Man Ching (1899-1974) produced. From 1928 to 1935 he was a student of the Yang-style master Yang Chengfu and developed a strongly abbreviated form in 37 pictures. He fled to Taiwan in 1949 and settled in New York in 1964 , where he began teaching his form. It is presumably thanks to the simplicity of the short form and the openness of Zheng Manqing that its form spread throughout the West. Both Zheng Manqing and its form are controversial and its form is not recognized by other representatives of the Yang style. In Taiwan, the style of Yángjiā Mìchuán Tàijíquán ( 楊家 秘傳 太極拳  /  杨家 秘传 太极拳 ) is very popular, while that in Yáng Jiànhóu ( 楊健 侯  /  杨健 侯 , Yang Chien-hou , 1839-1917), one of the sons of Yang Luchan , goes back. It was spread by Wáng Yánnián ( 王 延年 , Wang Yen-nien , 1914-2008), who also fled from China to Taiwan in 1949 .

Since Taijiquan has become increasingly popular and widespread, a very large variety of styles can be observed. Countless further developments, derivatives and mixtures have developed that are taught and practiced under the name "Taijiquan".

There are two tendencies:

  • Back to the roots: some styles refer to old, "authentic" roots. These styles usually have the name of one of the family styles or even older styles.
  • Best of all: Other styles are new developments designed to combine the “best” features of the other styles. Elements from other martial arts, dance or meditation techniques are often adopted ( eclecticism ).

Most of the Taijiquan styles practiced in Germany are variants of the official forms or descendants of the Chen, Yang or Wu family styles. For some time now, the Taijiquan of the Wudang tradition has also been spreading in Germany.

In March 2012, the German social court in Mainz ruled that self-employed teachers for Taijiquan and Kung Fu are not freelance artists and are therefore subject to pension insurance .

literature

  • Frank Aichlseder, Helmut Oberlack: Taijiquan for beginners: A special from the Taijiquan & Qigong Journal. A&O Media, Hamburg 2003.
  • Martin Bödicker, Armin Sievers: China in Transition. The time of the great Tai Chi masters 1897-1937 . Ratingen 1998, ISBN 3-932330-11-0 .
  • Freya and Martin Bödicker: Philosophical Reader on Tai Chi Chuan 1 . Düsseldorf 2005, ISBN 3-9810407-0-8 .
  • Freya and Martin Bödicker: Philosophical reader on Tai Chi Chuan 2 . Düsseldorf 2006, ISBN 3-9810407-1-6 .
  • Martin Bödicker: The Tai Chi classic reading book . Willich 2013, ISBN 978-3-9810407-2-2 .
  • Ute Engelhardt: Theory and Technique of Taiji Quan. WBV Biologische-Medizinische Verlagsgesellschaft, Schorndorf 1981, ISBN 3-921988-32-2 .
  • Rainer Landmann: Taijiquan, Concepts and Principles of an Art of Movement Analysis based on the early writings . Institute for Movement Science Anthropologie, Hamburg 2002, ISBN 3-936212-02-3 .
  • Ma Jiangbao: Tai Chi Chuan. The essence of a traditional art. Ratingen 1998, ISBN 3-932330-91-9 .
  • Wu Runjin, Zhu Lichan, Thomas Jonasson: The diversity of Tai Chi Chuan and its anchoring in traditional Chinese medicine . Bacopa-Verlag, Schiedlberg 2008, ISBN 978-3-901618-50-5 .
  • The Tajiquan & Qigong Journal. Retrieved January 22, 2010 .

Web links

Commons : Taijiquan  - collection of images, videos and audio files

Individual evidence

  1. ↑ a b c d Helmut Oberlack: Taijiquan: Fighting with Yin and Yang . In: Frank Aichsleder, Helmut Oberlack (ed.): Inner Martial Arts: A Special of the Taijiquan & Qigong Journal . a & o medianetwork, Hamburg 2005, ISBN 3-9808747-5-3 , p. 24-29 .
  2. ↑ Term “Quan” s meaning - Handian-WB - 拳 的 解释 汉 典. In: zdic.net. Retrieved October 10, 2018 (Chinese).
  3. ↑ Term “Quanfa” s meaning - Handian-WB - 词语 “拳法” 的 解释 汉 典. In: zdic.net. Retrieved October 10, 2018 (Chinese, English).
  4. ↑ Term “Quanshu” s meaning - Handian-WB - 词语 “拳术” 的 解释 汉 典. In: zdic.net. Retrieved October 10, 2018 (Chinese, English).
  5. ↑ a b Barbara Davis: Taijiquan classics: an annotated translation; including a commentary by Chen Weiming . North Atlantic Books, 2004, ISBN 1-55643-431-6 , pp. 38-40 .
  6. ^ Homepage of the German umbrella association for Qigong and Taijiquan e. V. (DDQT). Retrieved January 22, 2010 .
  7. ↑ Foen Tjoeng Lie: Taijiquan. Chinese shadow boxing. Short Peking shape . Ed .: Foen Tjoeng Lie, Werner Hinniger. 2., revised. Edition. Kolibri-Verlag, Hamburg 2002, ISBN 3-928288-42-3 .
  8. ↑ Term “Yemafenzong” - 野馬 分 鬃 / 野马 分 鬃 in “About the difficulty of translating Tai Chi technical terms. ” ( Word file; 36 kB) In: www.wu-taichi.de. Retrieved April 29, 2016 (Chinese).
  9. ↑ Lu Shengli: Combat techniques of Taiji, Xingyi, and Bagua: principles and practices of internal martial arts; translated and edited by Zhang Yun . Blue Snake Books, 2006, ISBN 1-58394-145-2 , pp. 72-73 .
  10. ↑ Wu Runjin, Zhu Lichan, Thomas Jonasson: The diversity of Tai Chi Chuan and its anchoring in traditional Chinese medicine . Bacopa-Verlag, Schiedlberg 2008, ISBN 978-3-901618-50-5 , p. 66-68 .
  11. ↑ Wu Runjin, Zhu Lichan, Thomas Jonasson: The diversity of Tai Chi Chuan and its anchoring in traditional Chinese medicine . Bacopa-Verlag, Schiedlberg 2008, ISBN 978-3-901618-50-5 , p. 59-65 .
  12. ↑ Nabil Ranné: It doesn't work without strength . Taijiquan & Qigong Journal 1/10, 2010, p. 12-18 ( ctnd.de ).
  13. ^ Brian Kennedy, Elizabeth Guo: Chinese Martial Arts Training Manuals: A Historical Survey . North Atlantic Books, 2005, ISBN 1-55643-557-6 , pp. 26-33 .
  14. ↑ Wu Runjin, Zhu Lichan, Thomas Jonasson: The diversity of Tai Chi Chuan and its anchoring in traditional Chinese medicine . Bacopa-Verlag, Schiedlberg 2008, ISBN 978-3-901618-50-5 , p. 99-130 .
  15. ↑ PJ Klein and WD Adams: Comprehensive therapeutic benefits of Taiji: A critical review . In: Am. J. Phys. Med. Rehabil. tape 83 , 2004, pp. 735-745 .
  16. ^ Stanley Henning: Ignorance, Legend and Taijiquan . In: Journal of the Chen Style Taijiquan Research Association Of Hawaii . tape 2 , no. 3 , 1994, p. 1–7 ( seinenkai.com [PDF; 84 kB ; accessed on February 3, 2010]).
  17. ↑ Barbara Davis: Taijiquan classics: an annotated translation; including a commentary by Chen Weiming . North Atlantic Books, ISBN 1-55643-431-6 , pp. 25-47 .
  18. ↑ Lu Shengli: Combat techniques of Taiji, Xingyi, and Bagua: principles and practices of internal martial arts; translated and edited by Zhang Yun . Blue Snake Books, 2006, ISBN 1-58394-145-2 , pp. 42-52 .
  19. ^ Stanley Henning: General Qi Jiguang's Approach To Martial Arts Training . In: Journal of the Chen Style Taijiquan Research Association Of Hawaii . tape 3 , no. 2 , 1995, p. 1–3 ( seinenkai.com [PDF]).
  20. ^ Stanley Henning: Academia Encounters the Chinese Martial Arts . In: China Review International . tape 6 , no. 2 , 1999 ( muse.jhu.edu [PDF; 437 kB ; accessed on February 3, 2010]).
  21. ↑ Term “jia” - 架. In: www.zdic.net. Retrieved on September 26, 2016 (Chinese, the term “jia” - 架, “jiazi” - 架子, literally “the frame”, here in a different context means “the physical posture or posture” see "(5) [stance] ∶ 姿势 - 拉开 架子, 打起 了 太极拳 ").
  22. ↑ 陈 有 本 的 纪念馆 - 第 6 代 - 陈 式 - 中华 太极拳 传承 网. In: www.TaiJiRen.cn. Retrieved September 1, 2012 (Chinese).
  23. ↑ a b Master Jan Silberstorff: Chen - Classic Taijiquan in a living style , p. 42
  24. ↑ My Father, Chen Zhao Pei by Chen Ke Sen. Retrieved September 1, 2012 .
  25. ↑ 陈 照 奎 的 纪念馆 - 第 10 代 - 陈 式 - 中华 太极拳 传承 网. In: www.TaiJiRen.cn. Retrieved September 1, 2012 (Chinese).
  26. ↑ History of the "small frame" of the Chen style. Archived from the original on November 29, 2010 ; accessed on September 1, 2012 (English).
  27. ↑ Nabil Ranné: The cradle of Taijiquan. P. 10
  28. ↑ Lu Shengli: Combat techniques of Taiji, Xingyi, and Bagua: principles and practices of internal martial arts; translated and edited by Zhang Yun . Blue Snake Books, 2006, ISBN 1-58394-145-2 , pp. 52-60 .
  29. ^ Homepage of the International Wushu Federation . Retrieved January 27, 2010 .
  30. ^ Homepage of the Yen-nien Daoguan . Retrieved September 29, 2013 .
  31. ↑ Kung-Fu teachers are not artists in the sense of social security . Right index
  32. ↑ Compulsory social insurance for Kung Fu teachers , Rechtslup, March 27, 2012.
This version was added to the list of articles worth reading on February 12, 2010 .