Auteur Sujet: Traités de Tai Chi Chuan  (Lu 1364 fois)

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Traités de Tai Chi Chuan
« le: février 02, 2013, 19:46:26 pm »
Salut à tous !

Voici pour vous le traité sur le Tai Chi Chuan écrit par Wang Zongyue, c'est-à-dire celui qui, d'après les légendes martiales, aurait étudié avec le créateur du Tai Chi Chuan. Voici son traité en anglais. Je ne l'ai pas trouvé en français, toutes mes excuses.

En passant, je n'ai pas la prétention de comprendre cet écrit d'un grand maître ???, je ne fais du Tai Chi Chuan que depuis quelques semaines, alors inutile de me poser des questions sur le sens du texte. Libre à vous de l'interpréter !

Attributed to Wang Tsung-yueh [Wang Zongyue] (18th Century)
as researched by Lee N. Scheele
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

« Modifié: février 02, 2013, 21:06:24 pm par Kenshin »

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Traités de Tai Chi Chuan
« le: février 02, 2013, 19:46:26 pm »
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Re : Traité de Tai Chi
« Réponse #1 le: février 02, 2013, 21:05:58 pm »
Dans le même ordre d'idée, voici les dix points essentiels de maître Yang, un grand maître du style de Tai Chi Chuan du même nom. Bonne lecture !

by Yang Cheng-fu (1883 - 1936)
as researched by Lee N. Scheele
1.) Head upright to let the shen [spirit of vitality] rise to the top of the head. Don't use li [external strength], or the neck will be stiff and the ch'i [vital life energy] and blood cannot flow through. It is necessary to have a natural and lively feeling. If the spirit cannot reach the headtop, it cannot raise.

2.) Sink the chest and pluck up the back. The chest is depressed naturally inward so that the ch'i can sink to the tan-t'ien [field of elixir]. Don't expand the chest: the ch'i gets stuck there and the body becomes top-heavy. The heel will be too light and can be uprooted. Pluck up the back and the ch'i sticks to the back; depress the chest and you can pluck up the back. Then you can discharge force through the spine. You will be a peerless boxer.

3.) Sung [Relax] the waist. The waist is the commander of the whole body. If you can sung the waist, then the two legs will have power and the lower part will be firm and stable. Substantial and insubstantial change, and this is based on the turning of the waist. It is said "the source of the postures lies in the waist. If you cannot get power, seek the defect in the legs and waist."

4.) Differentiate between insubstantial and substantial. This is the first principle in T'ai Chi Ch'uan. If the weight of the whole body is resting on the right leg, then the right leg is substantial and the left leg is insubstantial, and vice versa. When you can separate substantial and insubstantial, you can turn lightly without using strength. If you cannot separate, the step is heavy and slow. The stance is not firm and can be easily thrown of balance.

5.) Sink the shoulders and drop the elbows. The shoulders will be completely relaxed and open. If you cannot relax and sink, the two shoulders will be raised up and tense. The ch'i will follow them up and the whole body cannot get power. "Drop the elbows" means the elbows go down and relax. If the elbows raise, the shoulders are not able to sink and you cannot discharge people far. The discharge will then be close to the broken force of the external schools.

6.) Use the mind instead of force. The T'ai Chi Ch'uan Classics say, "all of this means use I [mind-intent] and not li." In practicing T'ai Chi Ch'uan the whole body relaxes. Don't let one ounce of force remain in the blood vessels, bones, and ligaments to tie yourself up. Then you can be agile and able to change. You will be able to turn freely and easily. Doubting this, how can you increase your power?

The body has meridians like the ground has ditches and trenches. If not obstructed the water can flow. If the meridian is not closed, the ch'i goes through. If the whole body has hard force and it fills up the meridians, the ch'i and the blood stop and the turning is not smooth and agile. Just pull one hair and the whole body is off-balance. If you use I, and not li, then the I goes to a place in the body and the ch'i follows it. The ch'i and the blood circulate. If you do this every day and never stop, after a long time you will have nei chin [real internal strength]. The T'ai Chi Ch'uan Classics say, "when you are extremely soft, you become extremely hard and strong." Someone who has extremely good T'ai Chi Ch'uan kung fu has arms like iron wrapped with cotton and the weight is very heavy. As for the external schools, when they use li, they reveal li. When they don't use li, they are too light and floating. There chin is external and locked together. The li of the external schools is easily led and moved, and not too be esteemed.

7.) Coordinate the upper and lower parts of the body. The T'ai Chi Ch'uan Classics say "the motion should be rooted in the feet, released through the legs, controlled by the waist and manifested through the fingers." Everything acts simultaneously. When the hand, waist and foot move together, the eyes follow. If one part doesn't follow, the whole body is disordered.

8.) Harmonize the internal and external. In the practice of T'ai Chi Ch'uan the main thing is the shen. Therefore it is said "the spirit is the commander and the body is subordinate." If you can raise the spirit, then the movements will naturally be agile. The postures are not beyond insubstantial and substantial, opening and closing. That which is called open means not only the hands and feet are open, but the mind is also open. That which is called closed means not only the hands and feet are closed, but the mind is also closed. When you can make the inside and outside become one, then it becomes complete.

9.) Move with continuity. As to the external schools, their chin is the Latter Heaven brute chin. Therefore it is finite. There are connections and breaks. During the breaks the old force is exhausted and the new force has not yet been born. At these moments it is very easy for others to take advantage. T'ai Chi Ch'uan uses I and not li. From beginning to end it is continuous and not broken. It is circular and again resumes. It revolves and has no limits. The original Classics say it is "like a great river rolling on unceasingly." and that the circulation of the chin is "drawing silk from a cocoon " They all talk about being connected together.

10.) Move with tranquility [Seek stillness in movement]. The external schools assume jumping about is good and they use all their energy. That is why after practice everyone pants. T'ai Chi Ch'uan uses stillness to control movement. Although one moves, there is also stillness. Therefore in practicing the form, slower is better. If it is slow, the inhalation and exhalation are long and deep and the ch'i sinks to the tan-t'ien. Naturally there is no injurious practice such as engorgement of the blood vessels. The learner should be careful to comprehend it. Then you will get the real meaning.


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