Monday, September 22, 2008

List of tai chi chuan forms

List of Tai Chi Chuan forms, postures, movements, or positions in order of number of forms:

Hand forms


* 4 - Chen 4 Step is a subset of Chen Old Frame One
* 8 - Yang Standardized
* 8 - Chen Standardized
* 9 - Chen Old Frame
* 10 - Yang
* 12 - Yang
* 13 - Chen subset of either Old Frame One or Small Frame
* 13 - Dong Yue Combined
* 13 - Wudang - Shi San Shi
* 16 - Yang Standardized
* 16 - Chen Standardized
* 16 - Actually Chen 4 Step popularly repeated in four directions of the compass
* 18 - Chen
* 18 - Wudang
* 19 - Chen
* 20 - 5 Section Taijiquan
* 20 - 5 Section Chen Taijiquan
* 20 - Simplified form of Chen Xiaojia
* 24 -
* 24 - Chen Shi Xinyi Hunyuan Taijiquan
* 24 - Zhao Bao
* 24 - Jingquanshitaijiquan
* 28 - Wudang Taiji
* 32 - Combined Form
* 32 - Chen Standardized "Fist"
* 34 - short
* 35 - Sun Standardized Short
* 36 - Chen Standardized
* 36 - Fu style short form tai chi ch'uan
* 37 - Yang Short
* 38 - Chen
* 39 - Chen
* 39 - Chen
* 40 - Yang competition
* 40 - Sun Family Modern Short Form
* 40 - Jingquanshitaijiquan
* 42 - Chen
* 42 -
* 42 - Sun Traditional Short
* 43 - Yang
* 43 - Zhao Bao
* 46 - Yang Competition
* 46 - Wu competition
* 48 - Combined
* 48 - Chen Shi Xinyi Hunyuan Taijiquan
* 49 - Yang Demo/Family competition
* 49 - Wu short form
* 50 - short form
* 53 - Fu style advanced tai chi
* 54 - Wu Jianquan family competition form
* 56 - Chen Competition
* 56 - Zhao Bao
* 64 - Yang
* 66 - Combined Standardized
* 67 - 67 movements Combined Tai-Chi Chuan form
* 67 - Fu style tai chi lightning palm
* 67 -
* 72 - Chen
* 72 - Huang Sheng Shyan Form
* 73 - Sun Competition
* 74 -
* 81 - Wu Old Form
* 81 - Chen Style, First Routine
* 83 - Chen New Form
* 88 - Yang Standardized
* 95 - Shanghai Jianchuan T'ai Chi Association Wu Style Tai Chi Fast Form
* 96 - Wu long form
* 97/98 - Sun Traditional Long
* 103 -
* 105 - Fu style Tai Chi Ch'uan
* 108 -
* 108 - Chen
* 108 -
* 119 - long
* 120 - - Annotated Form
* 140 - form
* 229 - - Long Form

Forms of T'ai Chi Ch'uan vary according to the creator's knowledge of Taoist Philosophy relating to Taoist Boxing and preferences. Some Forms relate more to philosophic principles, some to practical Taoist Boxing, but all should contain the '13 Principles'.

There are also many variations of qigong forms associated with different schools.

Weapon forms


* 13 - Dong Yue Combined
* 13 - Wu Jianquan
* 16 - Yang Standardized Sword
* 16 - Yang/Combined Standardized Spear
* 13 - Yang Broadsword
* 18 - Chen 'Health' Standardized Sword
* 23 - Chen Broadsword
* 24 - Wu Jianquan Spear
* 27 - 5 Section solo Taijijian
* 32 - Yang/Combined
* 36 - Chen Shi Xinyi Hun Yuan broadsword
* 40 - Chen Broadsword
* 48 - Chen Shi Xinyi Hun Yuan sword
* 49 - Chen Sword
* 54 - Yang
* 56 - Fu style tai chi seven star sword
* 62 - Chen Single Sword
* 64 - 5 Section 2 person Taijijian
* 92 - Wudang Single Sword
* 108 - Wu Jianquan Sabre
* 108 - Wu Jianquan Sword

Liang Shou-Yu

Liang Shouyu is an wushu and qigong teacher. He was born in Chongqing, Sichuan, China and started studying Emei martial arts and qigong with his grandfather at the age of six. Liang Shouyu has five generations of martial artists and is the direct inheritor of the Emei Shequan system . He won many all around titles in tournaments in China and was also the first person to overcome an undefeated Yi-mountain man in . Liang excelled in both Wushu and academics, winning a full scholarship to study biology at the in Chongqing.

After the communist revolution, Liang was relocated to a small farming village where he taught high school and farmed. During the , he was sought after by members during a national purge of traditional Chinese culture. During this time, Liang roamed around China, learning many different types of and qigong.

In 1981, Liang Shouyu traveled to , . Today, he lives in , in , and has established one of the largest martial arts organisations in the world, the I.W.S.D . He has also established the , and in total, has trained over 10,000 students. Today, he is the Advisor or Honorary Advisor of over 20 national and professional Wushu organisations in China, the United States, and Canada. He has two daughters, Helen Liang and Maria Liang and continues to teach in Vancouver, Canada.

Lee style tai chi chuan

The Lee style of tai chi chuan is closely related to a range of disciplines of Taoist Arts taught within the Lee style including Chi Kung, Tao Yin, Chinese Macrobiotics, Traditional Chinese Medicine, Taoist alchemy, Feng Shou Kung Fu, and weapons practice. It was first brought to the West in the 1930s and was popularized by Chee Soo who was the President of the International Taoist Society from 1958 until his death in 1994.
The Lee style of T'ai Chi Ch'uan comprises two forms known as 'the dance' and 'the form', I Fou Shou or 'sticky hands' technique, Whirling Hands, Whirling Arms, and various Chi and Li development exercises.
Although Lee style T'ai Chi is undeniably related to Martial Arts training, there are in actual fact five distinct areas of development that comprise the whole Art: 1.Physical, 2.Mental, 3.Breathing, 4.Sheng Chi and 5.Ching Sheng Li .

History


The style is derived from an original set of eight movements created by Ho-Hsieh Lee from Beijing around 1000 BC, this was a time before there were any written records so we only have the oral tradition passed down from father to son to rely on. His family moved to a fishing village called Wei Hei Wei on the East coast of China in Shandong Province and settled there and practiced a range of Taoist Arts. The techniques were passed on from one generation to the next and kept within the family until the last in their line, Chan Lee, traveled to London in the 1930s on business. It was here that he met and adopted a young orphan named Clifford Soo, later to be known as Chee Soo, and he passed the techniques on to him as he had no children of his own.

Chee Soo writes:

The formation of the International Taoist Society

This society was formed on the foundations that were originally laid down by Professor Chan Kam Lee to cater for the interest that was beginning to be aroused, and because other members started to form their own classes and clubs, it was felt that the formation of an association would help to bind all practitioners together.

In the winter of 1953-4, Chan Lee died, off the coast of China, near Canton, when th3e ship that he was traveling in sank in a severe storm, and so Chee Soo was asked to take over the leadership of the Association. However, in deference to the memory of Chan Lee, Chee Soo declined to accept any title within the Association at that particular time. By 1959, groups and clubs were being formed all over the world, and they were all asking for leadership. For this reason, Chee Soo decided to accept the post of President of the Association. Since then the Association has grown from strength to strength in the British Isles, Australia, South Africa, France, Germany, Holland, Mauritius, and New Zealand.


In 1976 the authoritative training manual on Lee style T'ai Chi Ch'uan written by Chee Soo was published entitled "The Chinese Art of T'ai Chi Ch'uan" which describes the history and philosophy of the style in detail including descriptions of each aspect of the Art with photographs and descriptions of the Lee style T'ai Chi form. In actual fact he wrote several books about the various aspects of the Lee style Taoist Arts published by HarperCollins which became best-sellers and were subsequently translated into several languages including French , German, Italian, Spanish, Portuguese , Polish, and Indonesian.
Chee Soo moved to Coventry in the 1980s and trained a group of teachers to continue his work.

Since his death in August 1994 there are now several school teaching the Lee style T'ai Chi based in the British Isles each of which emphasize different aspects of the Lee style Taoist Arts.

The emblem of the Lee family is the Seahorse which represents Yin within Yang as it is the only creature where the male incubates and gives birth to the offspring.

Chi Kung


Chee Soo's T'ai Chi classes invariably included Chi Kung or energy cultivation, and Tao Yin or breathing exercises. The Lee style Chi Kung exercises are called K'ai Men or 'Open Door'. Chee Soo wrote a book published by HarperCollins in 1983 under the title "Taoist Yoga", which was devoted entirely to this aspect of the Arts. This book contains details of Taoist alchemy energy cultivation methods involving deep breathing into the Tan t'ien or "Golden Stove" or "Lower Cauldron" in order to stimulate the flow of Chi or internal energy, circulating it through various energy centres located along the meridians and vessels which are usually associated with acupuncture and known as the Microcosmic orbit. Various types of breathing exercises are described and categorized in terms of Yin and Yang breathing and recommendations are given in terms of regulating the body in accordance with the peak of energy flowing through each organ and it's corresponding line of meridian depending on the time of day and season of the year. There are also various recommendations for constant good health regarding the Chang Ming or Chinese Macrobiotic diet based on the underlying principles of Traditional Chinese Medicine.

An important aspect of this style of Chi Kung is that it not only deals with Chi or internal energy but also teaches the practitioner to supplement their personal store of ch'i with energy drawn from the energy field of the Universe itself which Chee Soo called external energy or 'Ching Sheng Li'.

Forms


The Lee style includes a number of '''' comprising set sequences of movements. These movements are based upon fourteen basic stances which are named after animal movements. These stances are also grouped into sequences with names like "Drive the Tiger Away" and "The Fair Lady Weaving". The movements can be performed at various speeds and may be timed with breathing. There are two forms known as the T'ai Chi Dance which is only about 400 years old, and the T'ai Chi form itself known as 'The Form'. The Dance is 185 stances or steps long whereas the Form is 140 stances split into 42 sequences.

Sticky Hands


The Lee style also includes various interactive exercises, the most important of which is called I Fu Shou or 'sticky hands', similar to the pushing hands exercises we see in other T'ai Chi styles. Two people stand opposite each other making contact on the back of the wrist and move in circles gently testing each others balance. The emphasis is on sensitivity and yielding to force.

I Fu Shou is an exercise in which two people participate. Each person tries to upset the balance of the other whilst maintaining their own stability. Contact is through the arms and hands throughout the exercise. No matter what stance is adopted, there may always be a weakness in the balance of the body whether one moves left or right, backward or forward, upward or downward, and it is by taking advantage of these six directional weaknesses that the participants in I Fu Shou try to ‘uproot’ each other - to cause the other to lose their footing. The most difficult way to do this is to lift the other off the ground, but even this may be achieved provided that one has practiced diligently and developed a faultless technique.

A full description is available to read online on Chee Soo's publisher's website.

Self-defence


Whirling Arms and Whirling Hands are the two exercises in the Lee style of T'ai Chi Ch'uan which are used to teach basic principles of self-defence.

Like I fou shou, Whirling Arms and Whirling Hands encourage the development of quick mental and physical reactions and a high level of sensitivity. Both are characterized, as their names suggest, by circular movements of the arms and hands.

The two arts include techniques to ward off, parry and deflect thrusts which may be made towards your body, and with constant practise you can develop the ability to recognize your partner's intentions before they are carried out. You will learn how to feel and exploit the weaknesses in their movements and postures, and in so doing you will come to understand your own weaknesses and develop greater concentration and awareness. You will build the foundations for a stronger balance, learn how to synchronize your body movements, and become much more sensitive and perceptive. In addition to all these, the control and utilization of your Ch'i energy plays a very big part in your practise.


Weapons





According to Master Chee Soo in his book about the Lee style T'ai Chi Ch'uan:

T'ai Chi sword makes full use of the combined techniques of Whirling Hands and Whirling Arms, but these are made more difficult by the weight and length of the sword. Greater mental concentration is required to retain complete control of the arms, wrists and hands, while maintaining perfect balance, especially in a few sequences where the body makes a complete whirl to demonstrate the 'order of the universe'....the 'Sword' form, which comprises 216 movements, has no straight lines




Lee style T'ai Chi stick comprises a form of 270 movements. The T'ai Chi stick is a staff approximately six feet long.

Further reading


Chee Soo wrote six books about the Lee Style Taoist Arts
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Jianquan Taijiquan Association

The Jianquan Taijiquan Association is a well known school teaching Wu style t'ai chi ch'uan.

It was founded in 1935 by in Shanghai, and in the beginning operating out of the Shanghai YMCA. The Association went underground during the Second Sino-Japanese War due to the ban on Chinese martial arts instituted by the Japanese. In 1942, when Wu Chien-ch'üan died, his oldest son Wu Kung-i became head of the Association, eventually moving its headquarters to Hong Kong where it has continued uninterrupted to this day. Wu Chien-ch'üan's daughter Wu Ying-hua and his senior disciple Ma Yueh-liang took over leadership in of the branch in Shanghai. The Shanghai school fell under the was ban on "feudalistic practices" with the beginning of the Cultural Revolution. Only in 1980 was the Shanghai branch officially reopened.

Guang Ping Yang Tai Chi Chuan

Guang Ping Yang Tai Chi Chuan, which has become known as the “lost” Yang style tai chi chuan form, combines all the positive aspects of Yang Style with qualities that added strength and versatility. Guang Ping's stances are lower and wider than Yang Style but not as pronounced as Chen style. A stronger, more balanced foundation gives the student more power and greater flexibility. Guang Ping Yang Tai Chi Chuan also combines Xingyiquan and Baguazhang, which can be seen in Guang Ping's spiral force energy and projecting force energy theories.

Kuo Lien Ying is credited with bringing Guang Ping Yang Tai Chi Ch’uan to the United States.

There appears to be controversy on whether this is a “notable and even distinct” style of Tai Chi Chuan, and its adherents have battled this mis-perception for many years. Thanks to the efforts of Grandmaster Henry Look, the first president of the Guang Ping Yang Tai Chi Association, Guang Ping Yang Tai Chi Chuan has been acknowledged and listed as a separate Tai Chi Chuan category in many competitions and tournaments across the country, such as the Kuosho International Martial Arts Tournaments and the UC Berkeley Chinese Wushu Tournaments.

History of Tai Chi Ch'uan



The fighting system of Tai Chi Ch'uan was purportedly created by Zhang Sanfengin approximately 1270 A.D. Legend has it that Zhang Sanfeng was inspired by watching combat between a snake and a crane, observing the grace and flow of these creatures. When the snake would strike, the crane would gracefully retreat. When the crane attacked, the snake would recoil. In this contest the principles of yin and yang, where the soft overcomes the hard, became evident.

The forms and postures as they were originally performed are no longer seen today, but the 'operating principles' were codified in the writing of Zhang Sanfengand are enacted today in modern forms.

The form of Tai Chi Ch’uan is based on the ideas from Taoism, a philosophy or world view derived from the I Ching and from the writings of Laozi. The I Ching, which embodies the idea of yin and yang and their opposition, alternation and interaction, originated and was developed in the 2nd and 3rd centuries, B.C.E. Lao Tzu wrote the Tao Te Ching sometime during the 5th century, B.C.E. One of the most common images in this book is water, which is soft and yielding but which can overcome the hardest of substances. So, too, is Tai Chi Chuan, seemingly soft and yielding, but holding the capacity for great power.


Tai Chi Ch’uan translates as “Supreme Ultimate Boxing”



The Supreme Ultimate refers to the Tao , the framework within which Yin and Yang manifest in nature. Tao is the Path or the Way. Yin and Yang represent opposite aspects of the universe. One cannot exist without the other, one contains the seeds of the other, and each is opposite in relation to the other. Examples of Yin and Yang are day and night, light and dark, empty and full, masculine and feminine, receptive and active.

Tai Chi Chuan therefore indicates that the art contains within itself all that is necessary for these dynamic forces to interact and be reconciled. The character Ch'uan refers to a school or method of boxing or combat. Tai Chi Chuan, as it was originally conceived, is a sophisticated method of self-defense based on the reconciliation of dynamically interacting forces. The Tai Chi Chuan practitioner seeks to neutralize the opponent's use of force before applying a countering force. In this give and take, this interplay of energies, Tai Chi Chuan finds its highest expression as a form of self-defense.


History of Guang Ping Yang Tai Chi



The Guang Ping form is traced back to the great Tai Chi Master Yang Luchan , who had been adopted by the Chen family and had learned the Chen style Tai Chi Chuan from them. Yang Luchan moved his family from the Chen village to the town of Guang Ping, and developed Yang style tai chi chuan. The stances of this modified form were not as low as the Chen style Tai Chi Chuan form, with a combination of hard and soft styles, long and small circles and incorporated double jump kicks, and other wide sweeping kicks. The movements were long and deep, more energetic, with more apparent martial combat character. This Yang style tai chi chuan became known as Guang Ping Yang Tai Chi Chuan.

Yang Luchan taught his son, Yang Pan-hou, the Guang Ping Yang Tai Chi Chuan.Yang Pan-hou was reportedly the official teacher for the Imperial court of the Manchus. The indigenous Chinese, known as the Han, had been subjugated by the Manchus and therefore Yang Pan-hou did not want to pass down the family's true art to them. Also, the Manchurians were aristocrats and were not inclined to the more strenuous exercises, so Yang Pan-Hou adapted his father’s Guang Ping form to be more subtle and taught them a very elegant, middle-to-small frame form. This is the Yang Tai Chi Ch’uan style that has come to be known as the Beijing Yang style. Yang Pan-hou secretly taught his father’s form only to select students who were not his family, who then taught it to only a few of their students and the art was subsequently lost to the Yang family.

Yang Pan-hou's lineage-holding disciple was Wang Jiao-Yu, a Han and a stableman for the Imperial family. As the legend goes, one day Yang Pan-hou heard a noise over the fence and looked to see Wang Jiao-Yu practicing the Guang Ping form. He confronted Wang Jiao-Yu and demanded an explanation. Wang Jaio-Yu told him he had been secretly watching Yang Pan-hou practicing the Guang Ping form during the magic hours of 3:00 to 5:00 a.m. Since Wang Jiao-Yu was a Han, Yang Pan-hou took Wang Jiao-yu as his student and trained him in the secret Guang Ping style, and made him promise not to teach this art as long as the dynasty was in power.

Wang Jiao-Yu kept this promise, and only began teaching the Guang Ping Yang Tai Chi Chuan much later in his life.

Kuo Lien Ying learned the form from Wang Jiao-Yu. Wang Jiao-Yu, purportedly 112 years of age at the time, accepted Kuo as one of very few disciples. From Wang's teaching, it is said that Kuo learned all the true skill and essence of Guang Ping Yang Tai Chi Chuan.

Kuo Lien Ying moved to San Francisco in the early 1960s and opened one of the first Tai Chi Chuan studios in America

Guang Ping Yang Tai Chi Association



The Guang Ping Yang Tai Chi Association was formed In 1997 to honor the memory of Sifu Kuo Lien Ying and in commemoration of his unselfish sharing of his many skills. The mission of the Association is to promote, perpetuate, develop interest in, and preserve the quality of Guang Ping Yang style Tai Chi Chuan throughout the world, and to provide support for research and education in Guang Ping Yang T'ai Chi Ch'uan.

Guang Ping Yang Tai Chi Association Honorary Chairmen:
Y.C. Chiang, Henry Look

Guang Ping Yang Tai Chi Association Past Presidents:
Henry Look, Donald Rubbo, Nick D’Antoni, Dominick Ruggieri

Current President, Guang Ping Yang Tai Chi Association:
Randy Elias


Basic Tai Chi Principles



The whole body is relaxed; do not use force. Relaxation does not mean slack, the body is full of potential yet empty. The term in Chinese for this is "sung".

Keep the mind focused; if the mind wanders, gently bring it back to its focus.

Be natural and at peace, release any tension.

The head should be as though it were suspended on a string from above, relaxed and lifted.

The body should not lean to any direction, and the spine should be lifted.

There must be a clear distinction between the empty and full feet .

Breathing must be long, even, and natural; do not hold or constrict the breath.

In even the slightest movement the whole body must move; do not let any part stop separately. When one part moves, all parts move; when one part stops, all parts stop.


A Mnemonic of Thirteen Tai Chi Chuan Movements



Let no one esteem lightly the Thirteen Movements

But bear in mind that your consciousness of them commences in the waist,

In performance, care must be exercised regarding your transposition

from one stance to another,

the twists and turns in each movement, and the distribution of blanks and

substantives in a given movement,

While keeping the chi freely circulating throughout your whole body.

All changes and motions are conceived and touched off in the stillness of absolute quietude,

Hence motion and action are kindred to rest and inaction, in other words, ultimately
indistinguishable from each other.

Likewise, the mystery of Tai-Chi Chuan is that

It is your opponent's movements that condition your own as adapted by nature

to his own undoing.

Remember to be mindful of every single move by trying to feel its meaning,

And you will eventually come into possession of the art's secrets without conscious effort.

Rivet your attention, without even a moment's interruption, onto the waist interval, and

Keep your abdomen free from tension due to food or impurities, so that

Your vitality flux may, as it were, boil and rise like steam.

Keep the lowest segments of your vertebrae central in relation to gravitation all the while,
when

Your limbs and body are gyrating with effortless nimbleness, and your head is held

buoyant as if suspended from above.

Carefully observe and investigate and convince yourself that

Your way of bending or straightening, your closing-in or throwing open should never

be as you will them to be, but as Nature wills.

A novice will require verbal instruction during the initial stages.

But practice will steer its own course and bring about its own perfection.

As to the theory and practice, i.e., the constituents and functioning of Tai-Chi Chuan,

The spirit is sovereign and the body its servant,

The end purpose of these exercises is to prolong life and endow it with the youth of eternal
spring.

Oh, sing! Oh, sing! Sing this short song of 144 Chinese characters;

Commit every single word of it to memory without exception.

Enquiries and researches that deviate from this approach

Only waste time and leave behind regrets and sighings.


From Kuo Lien Ying's book ''Tai-Chi Chuan in Theory and Practice''

Dao (sword)

Dao

is a category of single-edge swords primarily used for slashing and chopping , often called a ''broadsword'' in translation because some varieties have wide blades. In China, the dao is known as one of the four major weapons, along with the ''Gun '', ''Qiang '', and the '''', and referred to as "The General of All Weapons". Dao is actually a generic word used to denote any member of a family of , broad-bladed cutting or slicing tools, but in common, everyday usage means knife. The weapon, also known as ''dan dao'' when just one is used, is thereby thought to be an adaptation of the kitchen knives common to Chinese cuisine. ''Dao'' also appears in the names of such as the ''pudao'' and ''guan dao'', indicating the knifelike nature of their blades.

General characteristics


While dao have varied greatly over the centuries, most single-handed dao of the period and later, and the modern swords that are based on them share a number of characteristics. Dao blades are moderately curved and single-edged, though often with few inches of the back edge sharpened as well; the moderate curve allows them to be reasonably effective in the thrust. Hilts are canted, curving in the opposite direction as the blade which improves handling in some forms of cuts and thrusts. Cord is usually wrapped over the wood of the handle. Hilts may also be pierced like those of ''jian'' for the addition of lanyards, though modern swords for performances will often have tassels or scarves instead. Guards are typically disc-shaped often with a cupped shape to prevent rainwater from getting into the sheath, and to prevent blood from dripping down to the handle, making it more difficult to grip. Sometimes guards are thinner pieces of metal with an s-curve, the lower limb of the curve protecting the user's knuckles; very rarely they may have guards like those of the ''jian''.

Other variations to the basic pattern include the large '''' and the long handled ''pudao''.


Early history


The earliest dao date from the Shang Dynasty in China's Bronze Age, and are known as ''zhibei dao'' - straight backed knives. As the name implies, these were straight-bladed or slightly curved weapons with a single edge. Originally bronze, these would be made of iron or steel by the time of the late Warring States. Originally less common as a military weapon than the jian - the straight, double-edged blade of China - the dao became popular with cavalry during the Han dynasty due to its sturdiness and superiority as a chopping weapon. Soon after dao began to be issued to infantry, beginning the replacement of the jian as a standard-issue weapon.

During the Tang Dynasty, dao were exported to both Korea and Japan, influencing the swordsmithing of both nations. The blades of Tang era dao are reminiscent of the Japanese chokuto or the popular image of the quasi-mythical ninjato.

During the Song Dynasty, one form of infantry dao was the ''shoudao'', a chopping weapon with a clip point. While some illustrations show them as straight, the 11th century Song military encyclopedia ''Wujing Zongyao'' depicts them with curved blades - possibly an influence from the steppe tribes of Central Asia, who would conquer parts of China during the Song period. Also dating from the Song are the falchion-like ''dadao'' and the long, two-handed ''zhanmadao''.

Yuan, Ming and Qing



The Mongols invaded in the early 13th century in the process of conquering the largest land empire in history. The Yuan dynasty of the Mongols influenced China and other nations considerably, particularly in the tools and tactics of war. A favored weapon of the Mongol cavalry was the sabre: this simple, one handed, curved blade had been used by the and Tungusic tribes of Central Asia since the 8th century at least. Its effectiveness for mounted warfare and popularity among soldiers across the entirety of the Mongol empire had lasting effects. The Persian shamshir, the Indian talwar, the Afghani pulwar, the Turkish kilij, the Arabian saif, the Mamluk "scimitar", and the European sabre and cutlass are perhaps descended from the Turko-Mongol curved blade.

In China, Mongol influence lasted long after the collapse of the Yuan dynasty at the hands of the , continuing through both the Ming and the dynasties , furthering the popularity of the dao and spawning a variety of new blades. Blades with greater curvature became popular, and these new styles are collectively referred to as ''pei dao''. During the mid-Ming these new sabers would completely replace the ''jian'' as a military-issue weapon. The four main types of ''pei dao'' are:

* ''yanmao dao'', or "goose-quill sabre." This weapon, similar to the earlier ''zhibei dao'', is largely straight, with a curve appearing at the center of percussion near the blade's tip. This allows for thrusting attacks and overall handling similar to that of the ''jian'', while still preserving much of the dao's strengths in cutting and slashing.
* ''liuye dao'', the "willow leaf saber." The most common form of Chinese sabre, this weapon features a moderate curve along the length of the blade. This weapon became the standard sidearm for both cavalry and infantry, and is the sort of sabre originally used by many schools of Chinese martial arts.
* ''pian dao'', "slashing sabre." A deeply curved dao meant for slashing and draw-cutting, this weapon bears a strong resemblance to the shamshir and scimitar. A fairly uncommon weapon, it was generally used by skirmishers in conjunction with a shield.
* ''niuweidao'', the "oxtail sabre." A heavy bladed weapon with a characteristic flaring tip, this is the archetypal "Chinese broadsword" of kung fu movies today.

Besides these four types of dao, the ''duan dao'' or "short dao" was also used, this being a compact weapon generally in the shape of a ''liuye dao''. The ''dadao'' saw continued use, and during the Ming dynasty the large two-handed '''' and ''zhanmadao'' were used both against the cavalry of the northern steppes and the pirates of the southeast coast; these latter weapons would continue to see limited use during the Qing period. Also during the Qing there appear weapons such as the ''nandao'', regional variants in name or shape of some of the above dao, and more obscure variants such as the "nine ringed broadsword," which were likely invented for street demonstrations and theatrical performances rather than for use as weapons.

The Chinese and dao were commonly issued to infantry due to the expense of and relatively greater amount of training required for the effective use of Chinese straight sword, or ''jian''. Dao can often be seen depicted in period artwork worn by officers and infantry.

During the Yuan dynasty and after, some aesthetic features of Persian, Indian, and swords would appear on dao. These could include intricate carvings on the blade and "rolling pearls": small metal balls that would roll along -like grooves in the blade.

Recent history



Some of the blades from the Qing Dynasty lived on and even had descendants see military action in the 20th century. The ''dadao'' was used by some Chinese militia units against Japanese invaders in the Second Sino-Japanese War, as was the ''miao dao'', a descendant of the ''''. These were used during planned ambushes on Japanese troops because the Chinese military and patriotic resistance groups often had more willing soldiers than firearms.

Most Chinese martial arts schools still train extensively with the dao, seeing it as a powerful conditioning tool and a versatile weapon, with self defense techniques transferable to similarly sized objects more commonly found in the modern world, such as canes, baseball or cricket bats, for example. There are also schools that teach double broadsword ''shuang dao'' , forms and fencing, one Dao for each hand.

One measure of the proper length of the sword should be from the hilt in your hand and the tip of the blade at the brow and in some schools, the height of shoulder. Alternatively, the length of the sword should be from the middle of the throat along the length of the outstretched arm. There are also significantly larger versions of dao used for training in some Baguazhang and Taijiquan schools.

Cheng Man-ch'ing

Cheng Man-ch'ing or Zhèng Mànqīng was born in Yongjia , Zhejiang Province . He died March 26, 1975; his grave is near the city of Taipei. Cheng was trained in Chinese medicine, tai chi chuan, calligraphy, painting and poetry. Because of his skills in these five areas he was often referred to as the "Master of Five Excellences." Because he had been a college professor, his students called him "Professor Cheng."

Early Years



Cheng's father died when Cheng was very young. Around the age of nine, Cheng was struck on the head by a falling brick or roof tile, and was in a coma for a short while. He recuperated slowly, and was apprenticed to a well-known artist, Wang Xiangchan, in hopes that simple jobs like grinding ink would help his health. Within a few years, his teacher sent him out to earn his living at painting. Cheng's aunt Chang Kuang, also known by her artist's name of Hongwei Laoren, was a well-known painter. During Cheng's childhood, his mother took him out to find medicinal plants and taught him the fundamentals of traditional Chinese herbal medicine.

Cheng taught poetry and art in several leading colleges in Beijing and Shanghai and was a successful artist. At the age of nineteen, he was a professor of poetry at an esteemed art school in Beijing. Later in Shanghai, he became acquainted with influential figures including Wu Changshi, Cai Yuanpei, Zheng Xiaoxu, Xu Beihong, and Zhang Daqian.

In his twenties, he developed lung disease . Ill to the point of coughing up blood, he began to practice tai chi chuan more diligently to aid his recovery. Cheng retired from teaching and devoted himself for several years to the study of tai chi chuan, traditional Chinese medicine, and literature.

In addition to his childhood instruction, Cheng Man-ch'ing received formal Chinese medical training. While he was teaching painting in a Shanghai art school, one of his friends grew ill and was unable to find relief. Cheng Man-ch'ing wrote a complex prescription for his friend, who took the medicine and recovered fully. One story from his memorial book is that a retired traditional doctor named Song You-an came across the prescription. He demanded to be put in contact with the person who wrote it, as the sophistication and erudition of the prescription showed exceptional talent and competence. As war was raging across China at that time, it took several years before Cheng Man-ch'ing was able to present himself for study. With Song, Cheng received instruction and became conversant with the Chinese pharmacopoeia.

Another version of this story, attested to by Professor Cheng's students, is that the physician who encountered Cheng's prescription was then head of a medical school far west of the seacoast; this physician was the son of a traditional doctor, whose own father had been a doctor, and so on back twelve generations. Thus, Cheng Man-ch'ing for a year or two became the premier student of the director of a medical school who was twelfth in an unbroken lineage of physicians.

In 1928 he met the well-known master Yang Chengfu, with whom he began to study Yang style tai chi chuan, which he did until 1935. Questions have been raised regarding the lineage claims of Cheng Man-Ch'ing and his relationship, if any, to Yang Chengfu. Cheng Man-ch'ing's name is not included in the list of Yang Chengfu's students and scholarly research regarding Cheng's life has failed to substantiate claims that he was a student of Yang Chengfu for a time period of seven to ten years. Rene Navarro in the article "In Search of Yang Chengfu" states, "I observed the famous Cheng Man Ching, who had a school at the foot of Manhattan Bridge on the Bowery in New York City. Cheng had a reputation as a formidable fighter. His short form of 37 movements was derived from the Yang Family classical fist form of 108 movements. It was said that he studied with Yang Chengfu, but I did not know what forms or for how long. At the time, there were articles that said he studied for a decade. Later, a researcher estimated 3 years. More recently, Master Dong of Hawaii quoted his grandfather as saying that Cheng studied only for 6 months .

Cheng, according to Yang's son Zhenji, ghostwrote Yang's second book ''Essence and Applications of Taijiquan'' or ''The Substance and Application of T'ai Chi Ch'uan'' , for which Cheng also wrote a preface and most likely arranged for the calligraphic dedications.

Cheng taught tai chi chuan, practiced medicine, and continued his art practice in Sichuan Province during the Sino-Japanese war years. By 1946, he had developed a significantly abbreviated 37-move version of Yang's traditional form. He wrote the manuscript for his ''Thirteen Chapters'' during this period, and showed them to his elder classmate Chen Weiming, who gave it his imprimatur.

Taiwan



Cheng moved to Taiwan in 1949 and continued his career as a physician and as a teacher of his new tai chi chuan form, as well as actively practicing painting, poetry, and calligraphy. He published ''Cheng's 13 Chapters of T'ai Chi Boxing'' in 1950 which has been translated into twice. He started the Shih Chung T'ai Chi Association in Taipei, where many now well-known students trained with him. Though he tended not to advertise it, he served as one of the painting teachers of Soong Mei-ling, Madame Chiang Kai-shek, whom he taught to paint lotuses; and as personal physician to Chiang Kai-shek in Taiwan and perhaps earlier.

United States



In 1964, Cheng moved with his family to the United States, where he taught at the New York T'ai Chi Association at 211 Canal Street in Manhattan. He then founded and taught at the Shr Jung T'ai Chi school at 87 Bowery in New York City's Chinatown section, with the assistance of his six American senior students, known as the "Big Six": Tam Gibbs, Lou Kleinsmith, Ed Young, Mort Raphael, Maggie Newman, and Stanley Israel. Half a dozen later students/assistants are known as "the Little Six": Victor Chin, Y Y Chin, Jon Gaines, Natasha Gorky, Wolfe Lowenthal, and Ken VanSickle. Other American students include Patt Benton, Robert Ante, Patrick Watson, Lawrence Galante and William C. Phillips. In Taiwan, Cheng's students continued running the school in his absence. It operated initially under the direction of Liu Hsi-heng. Hsu I-chung is the current director.

While living in New York City, Cheng often spent several hours in the early afternoons studying or teaching classes of three or four students in the C. V. Starr East Asian Library in Columbia University, usually in a small, mahogany-panelled loft above the main floor. For relaxation, he raised orchids.

Writings



In 1967 in collaboration with Robert W. Smith, and T. T. Liang, Cheng published "T'ai Chi, the Supreme Ultimate Exercise for Health, Sport and Self-defense," which was his second tai chi book in English. He wrote over a dozen other books on a variety of subjects, including the I Ching, the Tao Te Ching, the Analects of Confucius, books of poetry, essays, medicine, and art collections. Translations of his works include: "Master Cheng's New Method of T'ai Chi Ch'uan Self-Cultivation"; "Cheng Man Ch'ing: Essays on Man and Culture"; "Cheng Man Ch'ing: Master of Five Excellences," and "T'ai Chi Ch'uan: A Simplified Method of Calisthenics for Health and Self-Defense."

Cheng Man-ch'ing's tai chi chuan



Cheng Man-ch'ing is best known in the West for his tai chi chuan. The following are some of the characteristics of his "Yang-style short form."

* It eliminates most of the repetitions of certain moves of the Yang long form.
* It takes around ten minutes to practice instead of the twenty to thirty minutes of the
* The hand and wrist are held open, yet relaxed, in what Cheng called the "Fair Lady's Hand" formation
* The form postures are not as expansive as Yang Ch'eng-fu's form
* Cheng postures are performed in "middle frame" style, which changes the movement of the feet from the Yang version.
* Cheng's concept of "swing and return" in which the momentum from one movement initiates the next.

These changes allowed Cheng to teach larger numbers of students in a shorter time. His shortened form became extremely popular in Taiwan and Malaysia, and he was among one of the earliest Chinese masters to teach tai chi chuan publicly in the United States. His students have continued to spread his form around the world.

It should be noted that Cheng rejected the appellation "Yang Style Short Form" to characterize his tai chi. When pressed on the issue, he called his form "Yang-Style Tai Chi in 37 Postures." However, the postures in his form are counted differently from those in the Yang Chengfu form. In the older form each movement counts as a posture, whereas in the Cheng form postures are counted only the first time they are performed, and rarely or not at all when they are repeated. Moreover, certain postures which appear in the Cheng form, such as High Pat on Horse, are not counted at all. These differences in how the postures are counted have led some Cheng practitioners, such as William C.C. Chen, to characterize their own forms as exceeding 70 "movements," and indeed, upon close comparison with the Yang Chengfu form, Cheng's postures, if counted the same way as Yang's are, would number over 70.

Cheng's changes to the Yang style form have never been officially recognised by the Yang family and his style is still a source of controversy among some tai chi chuan practitioners. From Cheng's own point of view, the approval of his elder brother disciple Ch'en Wei-ming was all the recognition he needed, since by that time Yang Chengfu was deceased, and all of the current generation of Yang Chengfu leaders were junior to him.

In Taiwan, a number of his students still teach, and the Shih Chung school still operates. In New York City, among Cheng's senior students, Maggie Newman and Ed Young are still teaching.