气 Where is my Bowl of Rice?

練劍莫先於煉气*

Training the sword cannot be done without first refining the Qi

"Listen, swordmanship is the discipline and training of the Great Vitality. So you begin this study by training the ch'i by means of technique. After your beginning studies, you will discipline your ch'i, but move away from technique; yet, there should be no point where you try your hand vacantly. You should become mature in your discipline of ch'i, and master the mind"**

气 is a notion very particular to the Chinese culture, not only a polysemous word, but also a riddle to solve in the old practices. That makes it a complex and hard notion to deal with. But since it is, in most cases, an integral part of Chinese martial arts, leaving out this notion would be like wanting to make wine in France without taking into consideration the "terroir".

Vitality and Strength

眼無神, 拳無魂

Eyes with no expression, boxing without spirit

氣發若風行, 氣納吞百川*

Vapours are emitted like the wind, vapours receive, swallowing a hundred rivers

夫內勁寓於無形之中，接於有形之表，而難以言傳**

The inside strength is in the incorporeal, connecting with a corporeal expression, thus very hard to convey in words

Chinese arts differentiate strength from just body force. In Chinese, force is 力, which originally was a representation of human tendons or connective tissues***, "筋也。象人筋之形". Strength is 勁, the "underground river", 巠, of force, 力.

Cycles, Awakened Application

拳理需靜悟，拳技要勤修

Boxing principles need to be calmly awaken, boxing skills must be diligently cultivated.

功到取成

Fetching when the skill is there.

Even for Chinese speakers, the martial art language seems obscure, if not totally incomprehensible. As far as a being an oral teaching stressing on self-discovery, it seems quite opportune to have such tool, but it has, of course and like anything, many drawbacks. Indeed, before even getting lost in translation, people often end up going astray when using terms having more than one meaning, not applying the right one to the right training.

炁, Taoist Propaganda

董仲君者，臨淮人也。服炁煉形，二百余歲不老。

Mr. Dong Zhong, someone from the Huai river surroundings. Taking vapours and refining his body, still young when more than two hundred years old.*

炁 is a synonym of 氣(气) sometimes used by taoists and Traditional Chinese Medicine.

Foggy Heart

心靜气動

A still heart for moving vapours

二振气，三安和

Second rouse vapours, third calm and at peace*

The two main pillars of internal arts are the heart and the Qi, emotions and vitality. If one was to describe a high internal level, even though martial arts have little to do with meditation, it would be through two lotus postures. The first one would be a Martist at noon in the middle of a very hot summer in a very stuffy room.

Sweet Sweat

汗流浃背

Sweat streaming down and drenching one's back

二、周身發汗：體溫增高，熱能可通達全身，暢及四肢，周身皮膚毛孔開，透出微汗，出汗不宜過多，以汗透毛皮為度，初步可治療傷風感冒，經常煉功者能遍燒全身，汗流如雨，濕透衣褲，可永絕感冒

Second, the whole body perspire: the body heat increases, a heat that can go through the entire body, smoothly reaching the four limbs, all the body pores open, slight sweat passing through, but too much would be inadvisable, just allowing the sweat to penetrate the skin pores, which can in the beginning cure from a cold or the flu, and if often trained shall heat up the entire body, dripping with sweat, clothes fully drenched, keeping away flu for ever.*

In internal practices, sweat is a cornerstone of one's training, a way to check one's practice and general health. It is also quite a complex matter as nervousness or tiredness can often produce the same results as the ones looked for in training.

The Rice Strikes Back

五臟實為生性之源，生氣之本*

The five organs are really the source of the production of essence, the basis of the production of vapours

布形候氣**

Deploying the body awaiting for vapours

行氣，深則蓄，蓄則伸***

Vapours behaviour, deep then accumulating, accumulating then stretching

Even if the original character for Qi was just a simple description of cloud vapours and did not contain any reference to rice, as explained in "气 Where is my Bowl of Rice?", one cannot also totally dismiss the presence of rice, or grain, in such notion. Indeed, languages are a living thing, meanings and understanding changes during the course of time, and the complex version of Qi, "氣", has been used for a time long enough to alter, willingly or not, the original meaning of what was just a simple way to describe the feminine and masculine principles interaction, more known as the Yin and the Yang. Futhermore, if the complex version was not a pictogram, it was still an ideogram made of two very recognisable compounds, grain (or rice) and vapours. Hence, for who opened the lid of a pot of just cooked rice, or grain, and saw the vapours coming out of it, the link between the character and vapours coming from just cooked grain or rice can seem quite obvious. A lot of texts describing the notions behind the concept of Qi were originally written with its complex version, meaning the understanding was also coming from an analysis including the rice/grain element.

Rock the Cinnabar

內有丹田，氣之歸宿*

Inside are the Cinnabar Fields, the place vapours return to

勁從足下起，還得丹田足

The strength raises from the feet on the prerequisite the cinnabar field is sufficient enough

掌心力從足心印

The force from the centre of the palms comes from the mark in the centre of the feet

Working on one's vitality flow, as it was explained in the two previous posts, was one of the objectives in the old practices. To do so, apart from mobilising one's organs, one could work on, or enhance, certain parts of the body having an impact on such flow. Of the numerous parts, the most famous are the cinnabar fields, 丹田.

Full and Keeping One's Cool

內實精神，外示安儀。

內 inside, inner part, internal

實 full

精 essence

神 spirit

精神 vitality

外 outer, external

示 show

安 peaceful, at ease, undisturbed

儀 appearance, bearing

External Comes First

又有三步睡功夫。一曰仰臥，兩腿直，十足指回勾腰控，存想湧泉，雙手搭扣撐住；二曰左偏臥，頭枕左足尖，左手搬左足跟，右換如之；三曰伏臥，雙手抱頭，足跟朝天，十足指尖用力向地，存想泥丸。隨便臥時，頭腰腿要三直*

There are also the three "lying down" skills. First, the one on the back, legs straight, the ten toes hooking through the waist, keeping in mind the Gushing Spring (涌泉, acupoint located in the middle of the foot), the hands locked together to support; second, on the left side, the head lying on the extremity of the left foot, the left hand pulling the left heel, then doing exactly the same on the right side; third, on the stomach, two hands holding the head, the feet arch pointing towards the sky and the ten toes vigorously pointing towards the ground, keeping in mind the Mud Pellet (Upper Cinnabar Field also called sometimes the Third Eye). However one is lying, head, waist and legs have to be kept straight.

External Comes First is also a classic example of the oversight of heavy stretching as first training, because the reasons behind it are forgotten, it is a too strenuous exercise and it usually used to take only a couple of months since the students were normally teenagers.

Hold On

心為令，氣為旗，腰為纛
The heart commands, vapours are the flag and the waist the banner

肛門不提，丹田氣散，内中空虚，元氣*虧損
When the anus is not pulled up, the vapours around the cinnabar field disperse, the inside becomes empty and one's vitality depletes

A lot of Chinese practices consider the waist to be the most important part of the body, 腰为主宰, the waist dictates. For those practices, the waist refers not only to the anatomical part of the body, but can also point out specific vertebras or extend to the whole part below the navel to the crotch, the pelvic area. Since it is not only the centre of one's body, where the legs and the chest connect, but also the most important place for vitality, most of the organs being more or less located around it, keeping a correct structure in the area is key to a fruitful training. Among the many requirements one stands out, the necessity to literally pull up the anus that you find in a lot of practices (or its symmetrical version, to pull up the bladder) and hang the stomach (or its symmetrical version, to pinch the sacrum vertebras).

Flat Stomach Improved Vitality, Production&Insulation

 

五臟六腑，各安其位，各司其職

The five viscera and six internal organs, each in its place, each in its function.

肛門不提，丹田氣散，内中空虚，元氣¹虧損
When the anus is not pulled up, the vapours around the cinnabar field disperse, the inside becomes empty and one’s vitality depletes.

A flat stomach is not only an issue linked with the body verticality, it is also an even more important one which concerns our capacity to correctly produce and maintain vitality. As mentioned earlier in this blog, the main machinery used to generate vitality are the organs, hence the first quote. The concept of 气 in its original writing refers to a process between fire and water which creates vapours.

Deciphering Martial Arts Poems

理是功能之本，法是功能之基

Theory is the essence of capability, method its foundation

皆由渡水不知津，登山不識徑*

All because they cross waters without knowing the ford, climb a mountain without the knowledge of the path

As it was already mentioned in Method, old practices favourite method of teaching was through enigmas to be solved by the students, the best ones having more than one level of understanding. Since most of the teaching were done through oral transmission at the beginning, it may be interesting to first have a brief introduction of the oral ones. Still, with the emergence of the boxing manuals, 拳譜, roughly starting at the end of the Ming Dynasty (1368–1644) and the decline of old martial arts practices, the main work nowadays remains in deciphering those texts.

Women And Breathing

理是功能之本，法是功能之基

The intrinsic order is the essence of capability, method is the base of capability.

女子无丹田，炼炁在膻中

Women don’t have a Cinnabar Field, training vapours is in the mediastinum.

男子之命在丹田。丹田者，生丹之真土也；女命在乳房。乳房者，田气之木精也。

Men’s life resides in the Cinnabar Field. The Cinnabar Field, this is the real soil which gives birth to the Cinnabar; Women’s life resides in the breasts. The breasts, those are the real wooden essential liquids of the field of vapours¹.

To understand fully old methods, one has to take into consideration three things: they are, intrinsically, very versatile. Hence, most of the time, they are not governed by rigid rules or principles; they customise training according to each and everyone, there isn’t, apart from some basis, a standard training to be followed. This starts, of course, by recognising and taking into account the obvious difference between men and women and then between all distinct kinds and shapes of bodies; Finally, they come from various traditions that may address or express the same issue in diverse ways, especially because they are meant to be an oral transmission. All this is unfortunately a far cry from most of the training in internal styles nowadays. 

Voiding The Lady, Martial Arts Writing

彈歌
斷竹，續竹；
飛土，逐宍。
Song of the Pellet Bow
Cutting bamboos, joining bamboos;
Flying mud, chasing meat.*

性是功能之本，命是功能之基。
Nature** is the essence of capability, lot its foundation.

十里不同音。 
A different pronunciation every five kilometres. 

Voiding the interpretations of the Lady of Yue is actually quite simple, the text is coming from an historical novel. Furthermore, the method used, deciphering enigmas, is certainly not a way to translate Classical Chinese. Still, it had to be done because this text is used as a reference in book compilations and some television series about martial arts, often introduced as one of the first martial arts writing.

Breathing, Complex and Evolving

睡則氣以耳出，名龜息，必大龜壽*

Vapours comes out of the ears when resting eyes closed, what is called the tortoise breathing, for certain the big tortoise lifespan 

人能依嬰儿在母腹中，自服内氣，握固守一，是名胎息**

If one can do like a baby in a mother's womb, taking by himself internal vapours, holding and protecting tenaciously the unicity, what is called the foetal breathing

鼻息無聲神氣守***
Soundless breathing through the nose, guarding vapours and spirit

Breathing is one of the most important things in life, thus the core of internal practices. Whatever he/she would do, an internalist was always about checking the impact on his breathing and heartbeat. Being a key issue made it also a complex one, it was not only about lungs, but also about heartbeat, skin, fascias, organs...

Cycles, Evolution

理是功能之本，法是功能之機*

Pattern is the foundation of capacity, method its pivot.

One of the reasons, but not the only one, of the versatility of the internal arts’ theory, is that training has to adapt its principles according to one’s body deep transformation. To do so, apart from the hijacking method already described many times in this blog, characters with more than one meaning or rewording a saying were amongst the means used to achieve multi-layer understandings.

Forever Young

 

拳怕少壯

The fist fears the young and vigorous¹

少時練得一身勁，老來健壯少生病

A whole body strength trained when young, robust, healthy and rarely sick at an old age.

練出一身汗，小病不用看

Training to sweat all over the body, no need to worry about minor illnesses.

身體鍛鍊好、八十不服老

A body well trained, eighty but not acquiescing to old age.

二五更的功夫

Skills coming from an early sleep and an early wake².

A part of old practices, which is almost lost nowadays, is the training of the organs and its deep transformation of one’s body. To stay fit, for old internal practices, was to upgrade one’s organs, the internal alchemy, which, amongst other things, led to slowing down the ageing process and keep one’s vitality at its best for a long time. 少壯, young and vigorous, stresses on such need.