Never seek a fight, but If have to fight don’t do it as expected
I would change beginning of your sequence for:
use movement of the opponent to off-balance him such way that...
Crashing in, collapsing, coming away, and resistance will lose in a fight, and so they are called mistakes. If you neglect sticking, adhering, connecting, and following, you will not be able to achieve moving with awareness.
middleway wrote:Perhaps, but the question is then, should a Tai Chi Exponent be able to attack a non moving opponent effectively (for instance when under severe threat requiring pre-emptive action). I think it should not matter if they are moving although it is nice if they are.
All motions are relative to some frame of reference. Saying that a body is at rest, which means that it is not in motion, merely means that it is being described with respect to a frame of reference that is moving together with the body.
The basic strategy is dependent on a skill set rather unique to taiji, expressed in different ways according to stylistic interpretations
of the founders.
Crashing in, collapsing, coming away, and resistance will lose in a fight, and so they are called mistakes. If you neglect sticking, adhering, connecting, and following, you will not be able to achieve moving with awareness.
https://brennantranslation.wordpress.co ... i-fa-shuo/
sticking, adhering, connection and following is the basic skill set. It has nothing to do with attacking nor defending another distinction that
separates taiji from other arts although it may take a while before some understand this.
an exploration of peoples personal definition regarding Tai Chi Chuans strategy for combat/fighting
If one is standing still and another advances
they are both moving relative to each other.
If one advances and the other steps back at the same time keeping relative distance and position they are keeping a frame of reference with respect to each other they are not moving.
T'ai Chi [Supreme Ultimate] comes from Wu Chi [Formless Void]
and is the mother of yin and yang.
In motion T'ai Chi separates;
in stillness yin and yang fuse and return to Wu Chi.
It is not excessive or deficient;
it follows a bending, adheres to an extension.
When the opponent is hard and I am soft,
it is called tsou [yielding].
When I follow the opponent and he becomes backed up,
it is called nian [sticking].
If the opponent's movement is quick,
then quickly respond;
if his movement is slow,
then follow slowly.
Although there are innumerable variations,
the principles that pervades them remain the same.
From familiarity with the correct touch,
one gradually comprehends chin [intrinsic strength];
from the comprehension of chin one can reach wisdom.
Without long practice
one cannot suddenly understand T'ai Chi.
Effortlessly the chin reaches the headtop.
Let the ch'i [vital life energy] sink to the tan-t'ien [field of elixir].
Don't lean in any direction;
suddenly appear,
suddenly disappear.
Empty the left wherever a pressure appears,
and similarly the right.
If the opponent raises up, I seem taller;
if he sinks down, then I seem lower;
advancing, he finds the distance seems incredibly long;
retreating, the distance seems exasperatingly short.
A feather cannot be placed,
and a fly cannot alight
on any part of the body.
The opponent does not know me;
I alone know him.
To become a peerless boxer results from this.
There are many boxing arts.
Although they use different forms,
for the most part they don't go beyond
the strong dominating the weak,
and the slow resigning to the swift.
The strong defeating the weak
and the slow hands ceding to the swift hands
are all the results of natural abilities
and not of well-trained techniques.
From the sentence "A force of four ounces deflects a thousand pounds"
we know that the technique is not accomplished with strength.
The spectacle of an old person defeating a group of young people,
how can it be due to swiftness?
Stand like a perfectly balanced scale and
move like a turning wheel.
Sinking to one side allows movement to flow;
being double-weighted is sluggish.
Anyone who has spent years of practice and still cannot neutralize,
and is always controlled by his opponent,
has not apprehended the fault of double-weightedness.
To avoid this fault one must distinguish yin from yang.
To adhere means to yield.
To yield means to adhere.
Within yin there is yang.
Within yang there is yin.
Yin and yang mutually aid and change each other.
Understanding this you can say you understand chin.
After you understand chin,
the more you practice,
the more skill.
Silently treasure knowledge and turn it over in the mind.
Gradually you can do as you like.
Fundamentally, it is giving up yourself to follow others.
Most people mistakenly give up the near to seek the far.
It is said, "Missing it by a little will lead many miles astray."
The practitioner must carefully study.
This is the Treatise
middleway wrote:Can you share yours?
my strategy is based on skill the skill sets of sticking adhering following and release, if one can not do this I really don't see how
one can talk about strategy. .
Further, I have a question, Can someone offbalance an opponent as a result of "sticking, adhering, connection and following"? If so, then my definition of the strategy still holds well.
thanks
middleway wrote:Similarly if someone stands still in relation to the surface of the earth and i move towards their face with a punch, they will not care what the science of their relative position to me will be, they will be more concerned with finding a good dentist.
Sometimes we need to be a bit more practical ... hence this thread.
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