Tailoring Change

There is an intriguing phrase in the Dazhuan, the Great Treatise, the largest of the ten ‘wings’, or primary commentaries, of the Yijing. It is about the nature of change. It reads:

Hua and cai are called bian.1Dazhuan 1.12 化而裁之謂之變。

Translated directly it says:

Transformation and tailoring are called change.

The standard words for change in the Yijing are bian and hua.2The character Yi 易 also means ‘change,’ as well as ‘easy’ and ‘chameleon’. As well as being used separately, they are often employed together as a cover-all term (bianhua) for all forms of change. While there is a great deal of overlap between the two, hua generally means ‘transformation’, the changing of one thing into another, whereas bian generally means the less permanent change associated with alteration and alternation, such as that of the seasons.

The phrase is interesting because it introduces a third, less common and seemingly more specific term: cai, which means ‘to cut out cloth’, ‘to make clothes’. Clearly, the ramifications of this use of cai require some exploration. From the basic meaning of ‘shaping cloth,’3The cloth/clothing radical yī 衣 is embedded in the character 裁 cai. cai came more generally to mean, ‘to fashion’, ‘to fit a pattern’, ‘to trim, pare, cut out’, and subsequently, ‘to regulate’.4The Analects uses cai in the sense of ‘to prune and shape’ behaviour (Analects 5.22). The Huainanzi uses cai in the sense of ‘to measure or judge the appropriate degree’ of something (Huainanzi 9.27 & 10.118). The Guanzi uses cai in the sense of ‘to fashion, to make’ (Guanzi《形勢解》3:34:13, 64/7b6 ), and in the sense of ‘adjust appropriately to’ (Guanzi《心術下》2:67.6). Xunzi uses cai in the sense of ‘to regulate’ (ICS Xunzi 9/39/12).

Tailoring is about making and adjusting clothes to fit someone specific. When the Dazhuan says that ‘transformation and tailoring are called change,’ it is highlighting the importance of adapting to circumstances. ‘Change and transformation’ (bianhua) is not random. It is about adjusting very precisely to the present conditions, internal and external.5This is one of the many meanings of the phrase ‘neiwai xianghe’ 內外相合, meaning ‘the internal and external unite,’ from the Taiji Classics. It is about finding the right fit, right here, right now.

If we consider the metaphor more closely, the paring away aspect of tailoring also resonates with the dropping away of all that is extraneous, which is so important in Daoist practice:

In practising Dao one loses daily.
Lose and lose until you arrive at not-doing
Not-doing, yet nothing is not done.6Laozi 48. See Study Not Studying.

In this sense tailoring is about trimming away whatever does not allow a person to fully adapt and move with the current situation, whatever that may be. The answer to the question, ‘what is it that gets in the way of the ability to change in this way?’ is: whatever is not natural (ziran 自然, literally ‘self-so’).

One of the classic descriptions of adjusting to conditions is in the Zhuangzi. It is most likely the first recorded iteration of the now hackneyed slogan, ‘go with the flow’:

Confucius was at Luliang contemplating the water falling thirty ren (forty fathoms), its froth flowing for forty li (fourteen miles). Turtles, alligators, and fish could not swim there. He caught sight of a gentleman swimming there. Thinking that the man was bitter and wished to die, he sent his disciples down to the flow to rescue him. However, several hundred paces further down the man hopped out and leisurely strolled along the bottom of the bank, singing, with his hair draped like a blanket.
Confucius followed and spoke to him, saying, ‘I thought you were a ghost, but clearly you are a man. May I ask, do you have a special way of treading water? ’
The man answered: ‘No, I have no way. I started with what was familiar; I grew with what is natural to me; and am fulfilled with what has been man- dated (for me).’ I go in where it swirls together and get out where it rushes and tumbles everywhere, I go along with the way of water and do not do my own thing to it. This is how I tread it.7 ICS Zhuangzi 19/51/27 – 19/52/1.

The key terms come at the end of the passage, the swimmer ‘goes along with’ (cong 從) the way (dao 道) of water without any interference, without doing his ‘own thing’ (si 私) to it.8Si 私 means ‘personal’ or ‘private’. He has no way of his own, he simply follows the way of the water. Not imposing one’s private agenda on the world is an important element of the Daoist understanding of naturalness (self-so-ness), which confers the ability to follow along with reality and by so doing remain healthy and whole.

It is precisely the ‘personal’, all of our likes and dislikes, our expectations, that get in the way of our perceiving reality as it is. It is only by seeing clearly that we can adjust to and go along with what is actually occurring.

What is so challenging to us is that this cutting away, this removal of what is not natural to us, is the removal of all the ‘personal’ desires and aversions that we mistakenly believe we are. It is only by going beyond the personal, beyond ‘yes’ and ‘no’, ‘like’ and ‘dislike’, that we can get out of our own way and properly become ourselves.

In the context of practising the internal arts, there are many ways of making adjustments to best suit external and internal conditions. For instance, externally, seasonal adjustments are crucial. There are at least three main ways to make them:

First, and most obviously, the size of our movements can be altered to suit the season. Everything being equal, our bodies are relatively more open in the spring and summer and more closed in the autumn and winter. If we make use of the middle – the 70% rule – the size of our stances will change as our ‘Goldilocks range’ naturally follows the seasons.

Second, within our forms, we may move our emphasis to the relevant element as the seasons change. A Taiji form done to accentuate the water element (kidneys, lü jin, absorption, fluidity – tong 通) in winter, will feel quite different to a wood element form (liver, peng jin, expansion, rising, springiness – tanxing 彈性) in spring.9And just to complete the list, fire element (heart, ji jin, projection, twisting and spiralling – zhuan 轉) in summer; metal element (lungs, an jin, compression, alignment – zheng 正) in autumn; earth element (spleen, zhongding, smoothness – shunli 順利) in long summer and throughout the year.

Third, one might emphasise different neigong forms with the seasons: Fundamentals (Energy Gates) in the winter, Heaven and Earth in the spring, Spiralling Energy Body in the summer, Immortals Cloud Playing (Gods) in long summer and throughout the year, Bend the Bow in the autumn (Dragon and Tiger also works very well in the autumn, but since it is not as elemental it is not as seasonal).10We should remember that, while seasonal adjustments are the general context for our practice, there are many, more subtle levels of change, such as that made for more immediate changes in the weather, for different times of the day, and even for different phases within one’s practice. For instance, exactly where we change from opening to closing through a particular movement in the form can change depending on what produces the optimal flow of energy (qitong 氣通) at that moment. Eventually bianhua can be manifested moment to moment.

Adapting our practice to the seasons is an effective way to tune back into the world around us. It allows us to move with the currents rather than being drowned by them. Returning to the world, becoming more present and being able to see what is in front of us as it is, is the much needed antidote to the hi-tech, distracted age of anxiety that we are presently living in.

Internally, there are three primary contexts that will transform the way we practise: health, the martial arts, and meditation. These three fundamental applications can and should interweave with the external adjustments that we make.Which is also part of ‘naiwai xianghe’.

Bruce, a natural fighter himself, reminds us regularly that, ‘not everyone wants to fight, but everyone wants to be healthy and strong’. The health applications of these arts apply to everyone and are the reason why the vast majority of people take them up in the first place. This being so, and since physical strength and stability are the foundation of the martial and spiritual applications of the internal arts, we’ll focus on health here.11For information on the martial side of the internal arts see: Frantzis, B. K., The Power of the Internal Martial Arts, revised edition (Berkeley: Blue Snake Books, 2007). For information on the spiritual side, the realm of Daoist shengong, see Frantzis, B.K., Relaxing Into Your Being (Berkeley: North Atlantic Books, 2002); Frantzis, B.K., The Great Stillness (Berkeley: North Atlantic Books, 2001); Frantzis, B.K., Tao of Letting Go: Meditation for Modern Living (Berkeley: Blue Snake Books, 2009).

In terms of the body, one of the most important aspects of tailoring is that of the form itself. One’s form needs to fit one’s body and its specific capacities. This is the opposite of the ubiquitous ‘one size fits all’ approach to teaching forms, where people try to force their bodies into a stylised configuration, usually that of a specific master. What is forgotten with such stylisation is that the master’s form is correct for his or her particular body and skills. This is why different masters develop different looking forms. For instance, Wu Jianquan had an extraordinarily open body and was particularly skilled at throws, and both were reflected in his Taiji form.

Tailoring the form in this way does not mean that anything goes, one cannot just do one’s own thing, but within any form there is far more possible variation than most practitioners realise. Taiji is an embodiment of certain principles, not an external shape.

An important aspect of realising the nature of change and transformation is that it can help us let go of the desire for perfection and the inevitable frustration that accompanies it when we never get it ‘right’. In a world of constant flux, how can there be a single, perfect configuration that holds true for all time? Doing a form correctly means get- ting as much neigong working as possible, given our present level of integration, here and now. It will be different tomorrow.

Beyond fitting the form to one’s capacities, particular health conditions require additional modifications. Doing a form generally for health will not necessarily be the same as doing it for a specific ailment, although there is likely to be a great deal of overlap. The way one does the form to tonify or heal an internal organ, for instance, is not precisely the same way that one does it for improving blood flow, or healing joints, or nerves.

Transformation and tailoring are called change, and change is the way that we constantly adjust and pare away what would otherwise get in our way. Change is the ability to go along with reality, with that which is so-of-itself. The internal arts are essentially bianhua practices. They teach us how to change and transform along with circumstances. Initially, the tailoring is physical: how to move from one position to another with- out getting stuck. Gradually our practices show us how to change in ever more subtle ways.

If we learn to tailor change we can be like the swimmer at Luliang, leisurely strolling next to the turbulent rapids that he has just effortlessly negotiated.

Text and translations © Matthew Brewer, Daoist Internal Arts, 2017.

Notes   [ + ]

Autumn: the Dao of Gathering

收之道

The three months of autumn are called containment and balance.
Heavenly qi is quick, earthly qi is bright.
Early to bed, early to rise: all participate with the rooster.
Make that which is of the heart-mind peaceful and tranquil
in order to weaken the punishment of autumn.
Gather and collect the spirit and the qi.
Make the autumn qi balanced.
Do not direct that which is of the heart-mind outwards.
Make the lung qi pure.
This is the autumnal compliance of qi
and the cultivation of the Dao of gathering.
To oppose these principles injures the lungs.
(Consequently) winter will bring diarrhoea
(and) there will be little to offer one‘s storehouse.1Neijing Chapter 2.

In autumn the predominant element is metal, 金 (jin). The two systems in the body that are most strongly activated at this time are the lungs and the large intestine. Both organs have the function of gathering in what is essential and of letting go of what is not needed. In the cycle of the five elements, metal is traditionally the first, as much as any circle can have a beginning or end.

After the growing and lengthening out of summer (the element of fire), and the centring and integration of long summer, or Indian summer (the element of earth) it is now time to soften and draw our energy back in.

This is the best time to get back on track and to lay the foundations of our health for the next year. The way to do this is not to start dieting or running ten miles a day, as these are spring and summer activities; though even in summer it is better to walk. Rather, as the Neijing tells us, it is time to still our hearts and minds and to gather and collect the spirit and the qi. This is the appropriate yin response to this yin season. Just as the trees are drawing in and letting go of their leaves, it is time for us to let go of what we have been carrying around all year, which is no longer of any use to us.

Breathing is a very powerful way to let go of our tension, whether it is physical, emotional, mental or spiritual. It is one of the primary cycles of yin and yang in the body. Having inhaled we must let go of it before we can take any more in.

Just five minutes spent focusing on the breath each day — ‘making the lung qi pure’ — can have an extraordinary effect on your health and peace of mind through autumn and winter. Those who have learned longevity breathing are very well equipped to make the most of this time of year. But even if you haven‘t yet learned the full method, just sitting and focusing on your breath can make a big difference. Ideally keep your chest relatively still and allow your belly to move with the breath (out on the inhale and relaxing back in on the exhale), keeping the breath as smooth and quiet as possible with no stopping between the in and out breaths. Chapter 5 of Opening the Energy Gates of Your Body explains the method of longevity breathing in detail. 2B.K Frantzis, Opening the Energy Gates of Your Body, 2nd edition (Berkeley: Blue Snake Books, 2006).

Dragon & Tiger Qigong is also a very good way to strengthen and support the lungs. One of the primary references of ‘dragon’ in the name of the set is to the health of the lungs, because, as everyone knows, dragons are creatures of the air. Hence the potency of the dragon movements for the lungs.

The lungs are responsible for the distribution of the protective wei qi 衛氣 around the body. The stronger the lungs the better our immune system and general vitality.

The organ that is most responsible for letting go of what cannot be used in the food we eat is the large intestine. In Chinese medicine this organ is closely related to our ability to discriminate between that which nourishes us and should be kept, and that which does not and should be discarded. This faculty works on all levels: the physical, emotional, mental and spiritual.

Just as there is yin and yang in everything, autumn is not just about letting go of what we no longer need or what is holding us back. It is also about gathering in that which nourishes and strengthens us. In England apples and pears now hang on the trees. The crops that grew through the spring and summer are being harvested and stored for the winter. These two sides, letting go and gathering, must be balanced.

While in hotter places, such as Bermuda, autumn is not quite so apparent, the very beginnings of the cooler, dryer weather of November can occasionally be detected as the days shorten.

The very beginning of something is the best time to prepare for the coming change. It makes the transition easier. This accords with the Daoist principle of doing what is easy before it becomes difficult. Laozi 63 says, ‘chart the difficult when it is easy, act on the great when it is tiny’. While chapter 64 advises us to, ‘act when something has not yet come to be, regulate when it is not yet disordered’. 3See also Laozi 52, ‘To see the small is called enlightenment’. It is the hallmark of the wise.

In the same vein the Neijing, later in the same chapter as our Autumn passage says:

The sage does not treat those who are already sick,
but treats the not yet sick,
does not treat those who are already disordered,
but treats the not yet disordered.
The person who is already sick and then takes medicine,
or who is already disordered and then seeks treatment,
is comparable to one who is thirsty and then digs a well,
or one who forges weapons only after the war has begun.
Are not these measures also late!4Neijing Chapter 2.

Small, relatively easy adjustments at the beginning of a time of change can eliminate the need for making drastic alterations later on. The appropriate activities of each season prepare us for the next so long as we make the necessary adjustments at the right time. This is why people visit their Chinese doctor at the change of each season, even when they feel well, to nip any imbalance in the bud by adjusting their diet and activity. In this way they avoid getting ill later.

The reason many people fall sick in the autumn is because they do not adapt to the change of season. Now is the time to begin protecting ourselves from the cold and especially the wind with scarves and wind-breaking coats. The activities of the summer are over. Rather than spending our energies, it is time to start saving. If we continue to act in the autumn as we did in summer, we can expect to get sick. The Neijing warns us that if we do not act according to the dao of gathering, which is now underway, it will lead to diarrhoea in the winter. If this happens, at precisely the time when we most need to store and conserve that which nourishes us, our bodies will be unable to distinguish properly between what we must keep and what we must let go. And if we let our nourishment go we will become depleted and ill in the winter.

This, then, is the time to practise containment and balance, to let go of what we do not need and to gather and collect the spirit and the qi, and make the lung qi pure.

Eating what is in season is always a very good way to comply with the qi of the time. Eat more warming foods and drinks. Jasmine and, later, oolong teas should replace your green tea. It is a great time for fruit and vegetables: blackberries, plums, apples, pears, pumpkins, squash, leeks, courgettes and parsnips etc. Pears are especially good for the lungs. It is also a good idea to cut down on those ‘dampening’ foods that congest the lungs such as beer (anything made with yeast), sugary foods and especially dairy products.

Text and translations © Matthew Brewer, Daoist Internal Arts, 2017

Notes   [ + ]

What We Teach

D&T 6
Dragon & Tiger Qigong, Movement 6

Where To Start

Tai Chi Fundamentals

We generally recommend Tai Chi Fundamentals as the place to start. This ancient neigong set teaches all of the essential alignments and movement principles in the most simple format possible. It is the foundation of the internal arts and it makes learning any Tai Chi form much easier.

Dragon & Tiger

Another place to begin is with qigong. Dragon & Tiger will quickly give you a sense of the body’s energy. It is like giving yourself acupuncture (without the needles). The beauty of this qigong is that you need learn only seven movements to practise a complete set that will balance and strengthen all of the major meridians (energy channels). It is particularly good for healers of all kinds as it protects against and clears the negative energy that they are often exposed to in their work with others. Dragon & Tiger is good for those who are only interested in qigong, whereas Tai Chi Fundamentals allows you to move on to Tai Chi more easily.

Longevity Breathing

Matthew has often heard B.K.Frantzis say that if he could only teach one of the many disciplines that he has mastered for general health it would be breathing. It follows that if you only ever learn one aspect of the internal arts breathing would be an excellent choice. With relatively little effort you can learn the most essential practice for letting go of stress and gaining optimal health. It can be done anywhere, any time.

The Next Step

Wu Style Tai Chi Short Form

The Wu Style, as taught by Grand Master Liu Heng Jie to B.K. Frantzis, is taught entirely in terms of the 16 components of neigong. It is the only form that I know of that does so. This form is specifically designed to contain all five of the neigong systems, of which Tai Chi Fundamentals is the first and most essential. Its effect is to amplify the power of any neigong that you practise. It is considerably more difficult to learn than the neigong, but having studied Tai Chi Fundamentals for some time, you will be able to practise the form with content from a very early stage.

Heaven & Earth NeiGong

Heaven & Earth is the gateway to all higher level Daoist energy and meditation work, including high level Tai Chi and Bagua. It is taught with the expectation that you are familiar with the material from Tai Chi Fundamentals, without which your progress will be limited.

And beyond …

Wu Style Tai Chi Long Form

You will need a firm grasp of the Short Form (Matthew’s recommendation is at least three years) before taking on the Long Form. This class is significantly more demanding than any other that Matthew teaches. In order for a person to really benefit from the Long Form over the Short Form, they must be willing to invest much more practice time.

The minimum experience required to join this class is that you have done at least one cycle of the Wu Style Short Form.

Please contact Matthew if you are interested in attending.

 

Immortal Cloud Play (or Gods Playing in the Clouds)

This is the advanced neigong set, the bridge into genuine moving meditation.

The Three Swings

Swing 1 MB
The First Swing

Tai Chi Fundamentals Part 2

The Three Swings complete the ancient neigong set the first half of which includes Standing, Cloud Hands and the Spinal Stretch. They build directly on the alignment and movement principles of Standing and Cloud Hands.

It is important to have the basic alignments of each swing in place before moving onto the next, otherwise it is possible to damage your knees or lower back. This is why it is not a good idea to try to teach yourself the Swings from the book without the guidance of a properly qualified instructor.

In this course we build up each movement with preliminary exercises that, if followed, will protect you from such dangers and help you get the movements working.

The Benefits of the Swings

1) The First Swing opens up the hips; stimulates and strengthens the qi of the lower jiao, which extends from the lower dantian to the floor (that part of the body cavity that controls the function of the kidney, urinary bladder and the intestines: those organs responsible for the filtering and removal of impurities from the body). It also allows the deep relaxation of the arms and shoulders.

2) The Second Swing is the basis of all stepping in Tai Chi (Hsing I and Bagua), it teaches how to turn the waist and legs from the kua; stimulates and strengthens the qi of the middle jiao, which is between the lower and middle dantian (that part of the body cavity that controls the function of the small intestine, spleen, stomach, liver, gallbladder and pancreas as well as the adrenal glands: those organs responsible for the transportation and transformation of food into energy and blood).

3) The Third Swing completes the work of the first two swings; makes the spine open and springy; opens up the shoulders and the neck; and stimulates and strengthens the qi of the upper jiao, which extends from the middle dantian to the crown (bai hui) (that part of the body that controls the function of the heart, lungs and brain: those organs responsible for the circulation of blood and chi).

Experience in Standing and Cloud Hands is needed for this course.

Recommended Reading

Frantzis, B.K., Opening the Energy Gates of Your Body, 2nd edition (Berkeley: Blue Snake Books, 2006). ISBN 1-58394-146-0.

Frantzis, B. K., The Power of the Internal Martial Arts (Berkeley: North Atlantic Books, 1998).

Frantzis, B.K., The Chi Revolution (Berkeley: Blue Snake Books, 2008). ISBN 978-1-58394-193-5.

Neigong

Gods MB
Immortal Cloud Play

The 16 elements of Neigong

Anyone who has read any of Bruce’s books will have come across his list of the 16-Part Neigong System, these are the basic components of Daoist neigong. They are:

  1. Breathing methods, in increasing complexity.
  2. Feeling, moving, transforming and transmuting internal energies along the descending, ascending and connecting energy channels of the body.
  3. Precise body alignments.
  4. Dissolving physical, emotional and spiritual blockages.
  5. Moving energy through the body’s meridian channels and energy gates.
  6. Bending and stretching the body, from the inside out and the outside in, along the yang and yin meridians.
  7. Opening and closing all parts of the body’s tissues, including the joints, muscles, soft tissues, internal organs, glands, blood vessels, cerebrospinal system and brain, as well as all of the body’s subtle energy anatomy.
  8. Manipulating the energy of the external aura.
  9. Making circles and spirals of energy inside the body, controlling the body’s spiraling energy currents, and moving qi in the body at will.
  10. Absorbing and projecting energy to and from any part of the body.
  11. Controlling energies of the spine.
  12. Controlling the body’s left and right energy channels.
  13. Controlling the body’s central energy channel.
  14. Learning the capabilities and uses of the body’s lower dandien.
  15. Learning the capabilities and uses of the body’s upper and middle dandien.
  16. Connecting every part of the physical body into one unified energy.

Each of these can be viewed as a major heading for a category of internal gongfu (practice and accomplishment – the ‘gong’ in neigong is short for ‘gongfu’). Each category has a great many layers.

Of the literally hundreds of neigong and qigong sets that Bruce learned in Japan and China he chose six (five neigong sets and one qigong set), which together can lead to the mastery of all sixteen components or categories.

The hall mark of these sets is that they are all very old (Dragon & Tiger is the youngest at 1500 years). They have been tested over millennia and have been found to work. They are also highly efficient, they give you extraordinary out-put for relatively little input. And finally they are all very safe when practiced sensibly.

The five neigong sets are: Energy Gates (which I call ‘Tai Chi Fundamentals’), Heaven & Earth, Spiralling Energy Body, Bend the Bow and Gods Playing in the Clouds (which I call ‘Immortal Cloud Play’). The qigong set is Dragon & Tiger.

Each of the sets has many of the 16 components in it. For example, Tai Chi Fundamentals can contain virtually everything – eventually, but each has its particular focus. For instance, alignments (#3) and outer dissolving (#4) are best learned, initially, through Tai Chi Fundamentals. It is easiest to learn opening and closing (#7) from Heaven and Earth. Feeling and moving energy along your acupuncture meridians and manipulating the energy of the external aura (#8) are most easily learned through Dragon & Tiger.

Several of these components span the different neigong sets and you learn progressively more subtle aspects through them. For instance controlling energies of the spine (#11) begins with the spinal stretch that is learned in Tai Chi Fundamentals, it continues with Heaven & Earth and is highly developed in Bend the Bow (which is its primary focus) and is completed in Immortal Cloud Play. Without the spinal stretch you cannot do the spinal work in Heaven & Earth, without Heaven & Earth you cannot do Bend the Bow etc.

Bruce used to teach the breathing (#1) in Heaven & Earth, where it is most effectively integrated into movement. But he found that most people just weren’t getting it. So he now teaches it separately as Longevity Breathing and this is later put into Heaven & Earth and the other sets. More complex types of breathing such as reverse breathing are also taught separately (at level 2 of Longevity Breathing) and then are put into Bend the Bow and Immortal Cloud Play. It is worth noting that Bruce considers any natural breath (at seventy percent) that is shorter than two minutes insufficient for reverse breathing.

Tai Chi Fundamentals and Heaven and Earth are the two core practices. Without them the more difficult and subtle components (9-16), which are developed by Spiralling Energy Body, Bend the Bow and Immortal Cloud Play cannot be attained. But Tai Chi Fundamentals and Heaven and Earth (and Dragon & Tiger) will give the vast majority of people all they ever need or want. There is no requirement to learn all six sets. In fact Bruce often advises people to do one or two practices well rather than many badly. From my observations most people who try to do it all too quickly end up with much less than they would have had, had they spent their time focusing on the basics.

In terms of the internal martial arts and neigong Bruce has this to say:

“The alphabet of Ba Gua is neigong. The alphabet of Tai Chi is neigong. The alphabet of Xing Yi is neigong. The alphabet of qigong is neigong. The alphabet of Daoist Meditation is neigong. You can look at Tai Chi and Bagua as types of writing based on these fundamental letters of the neigong alphabet.”  (O’Brian, J., Nei Jia Chuan: Internal Martial Arts Teachers of Tai Ji Quan, Xing Yi Quan and Ba Gua Zhang, p.116)

Canterbury, Faversham & Whitstable

All of the classes below are running, but online via Zoom (video conferencing) rather than at the venues.

If you wish to join these classes please contact me.

Canterbury

Special Topic: Circularity in the internal arts

Day: Thursday

Time: 6.30 – 7.45pm

(from 3 Sept 2020)

Details:

We’ll be looking at circularity through exercises taken from many of our neigong, qigong and Tai Chi sets. The idea is that you won’t have to learn a new form/set. Once we get circles working, we will look at how to apply them to the form(s) that you already know.

Prerequisites: (Ideally) familiarity with Tai Chi Fundamentals or any of the other neigong/qigong sets.

[Location: The Friends Meeting House, 6 The Friars, Canterbury CT1 2AS.]

Tai Chi Fundamentals

Day: Thursday

Time: 8.00-9.00pm

(from 3 Sept 2020)

Join any time

Location: The Friends Meeting House, 6 The Friars, Canterbury CT1 2AS.

Faversham

Tai Chi Fundamentals

Day: Saturday

Time: 10.00-11.30am [online time: 10.15 – 11.15am]

(from 1 Feb 2020)

Join any time

Location: Fleur de Lis Hall, Gatefield Lane, Off Preston Street, Faversham ME13 8NS.

Wu Style Tai Chi Medium Form

Day: Saturday

Time: 11.45 – 1.15pm

(from 5 Sept 2020)

Details: New cycle begins 5 Sept 2020

One cycle takes 18-20 months.

Prerequisites: none

Location: Fleur de Lis Hall, Gatefield Lane, Off Preston Street, Faversham ME13 8NS.

Whitstable

Tai Chi Fundamentals

Day: Wednesday

Time: 6.30 – 7.30pm

(from 8 Jan 2020)

Join any time (there’s no need to book, just show up)

Location: St Peter’s Church House, 154 Cromwell Rd, Whitstable CT5 1NA.

Wu Style Tai Chi Long Form

Day: Wednesday

Time: 7.45 – 9.00pm

Presently closed. Not suitable for beginners.

Recommended Prerequisites: Three cycles of the Short Form.

Please contact Matthew if you wish to attend.

Location: St Peter’s Church House, 154 Cromwell Rd, Whitstable CT5 1NA.

Instructor: Dr Matthew Brewer

Term dates

Charges

Pay for classes (Paypal)

Gift Certificates

What to wear

Articles & Interviews in PDF

Articles

For those who like properly formatted articles, here are all of the articles from the blog (and some that have not yet made it there) in PDF format.

Embodied Philosophy

Being Way Oriented

Do Not Let the Great be the Enemy of the Good

Making Use of the Middle

Nurturing Life

Rounding Off the Corners

Study not Studying

Taiji and the Procrustean Bed

Tailoring Change

Why So Slow 1

Why So Slow 2

Seasons

Autumn

Winter

Spring

Summer

Long Summer

Bibliographies

Laozi (Daodejing, Tao Te Ching)

Interview

with Master Bruce Frantzis on the Tai Chi Classics.
Reproduced from Tai Chi Chuan & Oriental Arts, Vol. 35, Autumn 2010,
with kind permission from the editor.
Bruce Frantzis on the Tai Chi Classics

Chronic Pain

This article is written for teachers who are interested in this aspect of Tai Chi for health preservation and rehabilitation.

Teaching Tai Chi for Chronic Pain