Baguazhang

Theory and Applications

Shou-Yu, Liang, Jwing-Ming Yang, Shou-Yu Liang

• Publisher: YMAA Publication Center
• Year: 2009
• Print ISBN: 9781594392788
• eBook ISBN: 9781594391774
• Edition: 2
• Topic: Biological Sciences
• Subtopic: Sport & Exercise Science
• Index: Biological Sciences

A complete training guide for beginners and advanced practitioners of Baguazhang.

This revised edition includes a complete redesign with an emphasis on reader usability and modern Chinese typography.

Packed with over nine hundred photographs, this comprehensive text offers theory, martial applications, sequences, Qigong exercises, weapon training, and is an indispensable resource for those serious about Chinese martial arts.

• Translation of ancient Baguazhang documents
• Baguazhang Qigong
• Basic Training
• Body Conditioning
• Eight Palms sequence and fighting set
• Swimming Body sequence and martial applications
• Bagua Deer Hook Sword sequence and martial applications

1Chapter 1

General Introduction 一般介紹

1-1. Introduction 介紹

The Chinese martial arts are quite new to the Western world, compared to their 5,000 years of history in China. Their Western history probably began in the 1950’s. Up until that time, although there had been a few masters teaching, they were virtually unknown to the general public.

After Master Cheng, Man-Ching’s (鄭曼青) Tai Chi book became available in the early 1960’s, Tai Chi Chuan (Taijiquan) (太極拳) began its gradual rise to popularity in the United States. Although more and more people were experiencing the health benefits of Taijiquan practice, the enormous cultural differences between East and West kept it from being well understood, especially with regard to its internal components.

Then, in the late 1960’s, the motion pictures of Master Bruce Lee (李小龍) brought enthusiasm for Chinese martial arts to a peak. His movies started to make the Western public aware of the potential of Chinese martial arts. Unfortunately, Bruce Lee died in the early 1970’s, after only a few years in the public eye. Although his abilities increased the popularity of Chinese martial arts, his movies tended to give people a somewhat restricted view of Chinese martial knowledge.

In 1973, the American and Communist Chinese Governments established formalized relations. Since then, the concepts of acupuncture and Qi have gradually been introduced to the West. A byproduct of this is an increased understanding of the internal aspects of Qigong (氣功) and the internal martial arts. In addition, cultural exchange programs have brought many Chinese martial artists and groups to the United States and Europe for demonstrations. This has resulted in many martial styles being introduced to the West for the first time. Many well known masters have since come over from mainland China, Taiwan, and Hong Kong to the United States and Europe for seminars and lessons, and many young people have traveled to Asia for training. The most significant influence in this time of great change came from the many masters who were able to immigrate to the United States and Europe.

2In the last decade, the Chinese martial arts have gained widespread acceptance in the West. A variety of external and internal styles have been introduced, and the health benefits of Taijiquan are now so well recognized that even Western doctors have begun recommending it to their patients. Because of the popularity of Taijiquan, people are gradually becoming interested in other internal martial arts such as Xingyiquan (形意拳), Baguazhang (八卦掌), and Liu He Ba Fa (六合八法). Although these styles are very different from Taijiquan, they are nonetheless beneficial for health and effective for self-defense. It is very likely that these styles will become as popular as Taijiquan in the 1990’s. People who are starting to learn them now will be the pioneers of these styles in the future.

Still, despite the growing popularity of Chinese internal martial arts, many people still have questions about them. The most common questions are: What are the major differences between the external and internal martial styles? How is Qi (氣) related to these different styles? What are the differences between martial and non-martial Qigong (氣功)? What are the differences in both theory and techniques between the different internal styles? These general questions must be answered before you can begin to understand the role that Baguazhang plays among the Chinese internal arts. Then you will be able to ask yourself why you want to learn Baguazhang, rather than Taijiquan or some other internal style.

To answer these questions fully would actually require a rather large book. It is almost like trying to describe the different tastes of various Chinese foods. You can get a general idea, but unless you actually sample them, you will not really understand what you are reading about. This is especially true with the Chinese internal arts, where spiritual feeling and enlightenment are the ultimate goals.

Differences between Internal and External Styles

Before we go into the differences between internal and external styles, you should first recognize one important point: all Chinese styles, both internal and external, come from the same root. If a style does not share this root, then it is not a Chinese martial style. This root is the Chinese culture. Throughout the world, various civilizations have created many different arts, each one based on that civilization’s cultural background. Therefore, it does not matter which style you are discussing; as long as it was created in China, it must contain the essence of Chinese art, the spirit of traditional Chinese virtues, and the knowledge of traditional fighting techniques which have been passed down for thousands of years.

Martial artists of old looked at their experiences and realized that in a fight there are three factors which generally decide victory. These three factors are speed, power, and technique. Among these, speed is the most important. This is simply because, if you are fast, you can get to the opponent’s vital areas more easily, and get out again before he can get you. Even if your power is weak and you only know a limited number of techniques, you still have a good chance of inflicting a serious injury on the opponent.

3If you already have speed, then what you need is power. Even if you have good speed and techniques, if you don’t have power, your attacks and defense will not be as effective as possible. You may have met people with great muscular strength but no martial arts training who were able to defeat skilled martial artists whose power was weak. Finally, once you have good speed and power, if you can develop good techniques and a sound strategy, then there will be no doubt that victory will be yours. Therefore, in Chinese martial arts, increasing speed, improving power and studying the techniques are the most important pursuits. In fact, speed and power training are considered the foundation of effectiveness in all Chinese martial arts styles.

Moreover, it does not matter what techniques a style creates, they all must follow certain basic principles and rules. For example, all offensive and defensive techniques must effectively protect vital areas such as the eyes, throat, and groin. Whenever you attack, you must be able to access your opponent’s vital areas without exposing your own.

The same applies to speed and power training. Although each style has tried to keep their methods secret, they all follow the same general rules. For example, developing muscle power should not be detrimental to your speed, and developing speed should not decrease your muscular power. Both must be of equal concern. Finally, the training methods you use or develop should be appropriate to the techniques which characterize your style. For example, in eagle and crane styles, the speed and power of grabbing are extremely important, and should be emphasized.

It is generally understood in Chinese martial arts society that, before the Liang dynasty (540 A.D.) (梁朝), martial artists did not study the use of Qi to increase speed and power. After the Liang dynasty martial artists realized the value of Qi training in developing speed and power, and it became one of the major concerns in almost all styles. Because of this two-part historical development, we should discuss this subject by dividing it into two eras. The dividing point should be the Liang dynasty (540 A.D.), when Da Mo (達摩) was preaching in China.

It is generally believed that before Da Mo, although Qi theory and principles had been studied and widely applied in Chinese medicine, they were not used in the martial arts. Speed and power, on the other hand, were normally developed through continued training. Even though this training emphasiz...

Table of contents

• Cover Page
• Title Page
• Copyright
• Table of Contents
• Foreword—Grandmaster Wang, Jurong 王菊蓉教授
• Foreword—Grandmaster Jiang, Hao-Quan 蔣浩泉教授
• Foreword—Shifu Jerry Alan Johnson
• Foreword—Dr. John Painter
• Preface—Master Liang, Shou-Yu 梁守渝
• Preface—Dr. Yang, Jwing-Ming 楊俊敏博士
• Preface—Mr. Wu, Wen-Ching 吳文慶
• Chapter 1. General Introduction 一般介紹
• Chapter 2. The Essence of Baguazhang 八卦掌之精華
• Chapter 3. Baguazhang Qigong 八卦掌氣功
• Chapter 4. Basic Training Concepts 基本訓練概念
• Chapter 5. Body Conditioning Training 強身訓練
• Chapter 6. The Basic Eight Palms and Their Applications 基本八掌與應用
• Chapter 7. Swimming Body Baguazhang and Its Applications 游身八卦掌與應用
• Chapter 8. Bagua Deer Hook Sword and Its Applications 八卦鴛鴦鉞與應用
• Chapter 9. Conclusion 結論
• Acknowledgments
• Appendices
• Index
• About the Author—Master Liang, Shou-Yu 梁守渝
• About the Author—Dr. Yang, Jwing-Ming, Ph.D. 楊俊敏博士
• About the Author—Wu, Wen-Ching 吳文慶