Saturday, January 04, 2025

Standard Taijiquan 32 Sword Form


This popular webpage includes a comprehensive bibliography, scores of links to webpages; an extensive listing of the names and name variations for each movement in English, Chinese, French, German, and Spanish; a detailed analysis of each posture and movement sequence with explanations and numbered illustrations and detailed instructions; selected quotations; comments on 20 Taijiquan sword techniques; a comprehensive media bibliography; a chart of performance times; recommendations for starting to learn this form at home one your own with instructional DVDs, books and practice methods; and, a comparison of the 32 and 55 sword forms in the Yang style. 

This is the standard, simplified, orthodox, 1957, 32 Taiji Sword Form, in the Yang Style of T'ai Chi Ch'uan. 

32 Sword Form Pamphlet by Geoffrey Hugh Miller.  Adapted from information and graphics found on the 32 Sword Form webpage by Michael P. Garofalo.  22 pages, 9/7/2015, PDF Format.  Excellent job by Mr. Miller.  This is a handy practice tool.  

Read about the Taoist magical sword finger hand sign:
"The sword finger hand sign is to draw your own magic power to the fingers and output a beam of energy for doing Taoist magic.  This beam of magical power isn’t just an imaginary thing, it’s a real visible beam if you can see it. Some of my students can see the beam of energy beams out like a long laser from the tip of the finger and extend all the way to the wall or somewhere far away. The beam is a beam a the magic power from one doing the handsign. This beam of power can be used for drawing FUs in the air, killing evils, doing magic in magic battles, healing or even saving lives!  This is like a multi-usage tool, which can be a pen, a chisel, a phone, or even a drill, it all depends on how you use it and what adaptor you put on it to make it function differently. The most commonly seen usage of this handsign in Tin Yat Lineage is by drawing Taoism FU in the air or on the incense. This allow you to “carve” the Taoism FU into the object or in the air to perform magic." 

The Wild Horse Jumps Over the Mountain Stream 



  "Mike, I wonder if you could give your thoughts on something.  For years I’ve been practicing 3. The Swallow Skims Across the Water with the left hand moving in a similar fashion to 5. Block and Sweep to the Left i.e. the little finger side of the hand brushing the left hip before raising above the head.  I’ve recently got a book by Li Deyin which has his daughter Faye Yip performing it slightly differently.  She points her fingers backwards with the back of the hand brushing the hip and mentions it in the essential points for the movement.  Looking at videos on the internet they all seem to be similar to Faye Yip.  Would you mind if I asked how you practice?"
-  A question from Simon Ellis, UK, 9/2/2015



Simon, I have found that the details of bodily positions for any Taijiquan movement vary somewhat according to the following standards: 

1.  Competition standards.  If you are preparing to compete in a Taijiquan event, then carefully study the standards for the forms you are performing.  In the case of the 32 sword form, check out books and DVDs by Li Deyin or his heirs. 
2.  Your teacher's standards.  If you are working closely with a Taijiquan teacher, then follow their instructions.  This simplifies your learning, and shows respect for the teacher.  Since I learned the 32 sword from Dr. Paul Lam, I practice this form in a manner fairly close to his instructions.   
3.  Your personal standards.  If you have been practicing for many years, mostly alone, then more variations in bodily positions will likely emerge.  Sensibly, as we age, we make adaptations in our Taijiquan form work to safely accommodate our declining physical abilities. 

As for how I practice, I'm rather unconcerned about details, a bit careless, playful, free, and seldom do things exactly the same way.  I just like skimming across the water, and leave the details about how to flap my wings to others.  Call me a lazy dilettante Daoist, with a penchant for ziran.  I don't even practice with a sword or saber anymore─ I only wield my sturdy cane.  As I recall, the front of my left hand crosses my waist while going to 3c; and, more important, I still make that magical Taoist sword finger hand sign with my left hand while doing this form. 

I think that modeling your performance on the standards set by Master Faye Yip's 32 Sword form instructions and demonstration would result in much grace, improved strength, and a beautiful style.   
Best wishes!  Mike.  9/8/2015 












Friday, January 03, 2025

Experience and Movement


"In general, there is no isolated sensory experience.  From the beginning, there is a tendency towards testing each new sensory experience by the other senses.  ... We have shown that it is not legitimate to speak of a sensory impression separately from motor-vegetative changes."
-  Moshe Feldenkrais, Body and Mature Behavior, 1949, p.112




The Potent Self: A Study of Spontaneity and Compulsion.  By Moshe Feldenkrais.  Foreword by Mark Reese.  This book was originally written in the late 1940's.  Frog Books, 2002.  288 pages.  ISBN: 978-1583940686.  VSCL.  

"Moshe Feldenkrais, D.Sc., a visionary scientist who pioneered the field of mind-body education and therapy, has inspired countless people worldwide.  His ability to translate his theories on human function into action resulted in the creation of his technique, now known as the Feldenkrais Method of Somatic Education.  In The Potent Self, Feldenkrais delves deeply into the relationship between faulty posture, pain, and the underlying emotional mechanisms that lead to compulsive and dependent human behavior. He shares remarkable insights into resistance, motivation, habit formation, and the place of sex in full human potential.  The Potent Self offers Feldenkrais' vision of how to achieve physical and mental wellness through the development of authentic maturity.  This edition includes and extensive Forward by Mark Reese, a longtime student of Feldenkrais, in which Reese discusses many of the important ideas in the book and places them in the context of Feldenkrais' life and the intellectual and historical milieu of his time."  - Quote from AmazonBooks



Body and Mature Behavior: A Study of Anxiety, Sex, Gravitation, and Learning.  By Moshe Feldenkrais.  Foreword by Carl Ginsburg.  Berkeley, California, Frog Books, Somatic Resources, 2005.  Index, 233 pages.  ISBN: 978-1583941157.  VSCL.

These essays were first presented as lectures to members of the Association of Scientific Workers at Fairlie, Scotland, given in 1943-1944.  They were first printed in book form in 1949.  Moshe Feldenkrais worked for the British Admiralty during World War II on submarine research in Scotland, and taught self-defense since he was a Judo Master.  Dr. Feldenkrais discusses learning, movement and consciousness, the psychological and physiological development of humans, recent research in psychology, training and reeducation, mind-body unity, instincts, anxiety, habits, and the impact of gravity on our soma/psyche.  It was written before Dr. Feldenkrais developed his somatic Awareness Through Movement methods and educational theories.  His topics and conclusions are wide-ranging. 


Moshe Feldenkrais  (1904-1984)
Awareness Through Movement, Functional Integration
Bibliography, Links, Quotes, Notes


    





Wednesday, January 01, 2025

Tao Te Ching, Chapter 15

Daodejing, Laozi
Chapter 15

"The skillful masters of the Dao in old times, with a subtle and exquisite penetration, 
Comprehended its mysteries, and were deep also so as to elude men's knowledge.
As they were thus beyond men's knowledge,
I will make an effort to describe of what sort they appeared to be.
Shrinking looked they like those who wade through a stream in winter;
Irresolute like those who are afraid of all around them;
Grave like a guest in awe of his host;
Evanescent like ice that is melting away;
Unpretentious like wood that has not been fashioned into anything;
Vacant like a valley, and dull like muddy water.
Who can make the muddy water clear?
Let it be still, and it will gradually become clear.
Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
They who preserve this method of the Dao do not wish to be full of themselves.
It is through their not being full of themselves that they can afford to seem worn and not appear new and complete."
-  Translated by James Legge, 1891, Chapter 15  



"The Sages of old were profound
and knew the ways of subtlety and discernment.
Their wisdom is beyond our comprehension.
Because their knowledge was so far superior
I can only give a poor description.
They were careful
as someone crossing a frozen stream in winter.
Alert as if surrounded on all sides by the enemy.
Courteous as a guest.
Fluid as melting ice.
Whole as an uncarved block of wood.
Receptive as a valley.
Turbid as muddied water.
Who can be still
until their mud settles
and the water is cleared by itself?
Can you remain tranquil until right action occurs by itself?
The Master doesn't seek fulfillment.
For only those who are not full are able to be used
which brings the feeling of completeness."
-  Translated by John H. McDonald, 1996, Chapter 15 



"Of old, those who were leaders in good actions examined mysteries with deep penetration; searching deeply, they did not understand; even Masters did not understand; therefore their actions were void of strength.
They were timid, as those who cross a torrent in winter; irresolute, as those who fear their neighbors; grave, as strangers before their host; they effaced themselves as ice that melts; they were rough as undressed wood, empty as a valley, confused as troubled water.
Who is able by quietness to make pure the troubled heart?
Who is able by repose to become conscious of Inner Life?
He who safely maintains his consciousness of Life will find it to be inexhaustible.
Therefore he will be able, though not faultless, to renew perfectness."
-  Translated by Isabella Mears, 1916, Chapter 15 



"Profound indeed were the most excellent among the ancients, penetrating, fathomless;
inasmuch as they were fathomless it becomes necessary to employ far fetched symbols when speaking of them.
Irresolute? as if fording a stream in winter.
Timid? as though fearful of their neighbors.
Grave? as if they were guests.
Elusive? like ice about to melt.
Simple? like raw material.
Expansive? like the space between hills.
Turbid? like muddy water.
Who can still the turbid and make it gradually clear;
or quiet the active so that by degrees it shall become productive?
Only he who keeps this Tao, without desiring fullness.
If one is not full it is possible to be antiquated and not newly fashioned."
-  Translated by C. Supurgeon Medhurst, 1905, Chapter 15  



古之善為士者, 微妙玄通, 深不可識.
夫唯不可識.
故強為之容.
豫兮若冬涉川.
猶兮若畏四鄰.
儼兮其若容.
渙兮若冰之將釋.
敦兮其若樸.
曠兮其若谷.
混兮其若濁.
孰能濁以靜之徐清.
孰能安以久動之徐生.
保此道者不欲盈.
夫唯不盈.
故能蔽不新成. 
-  Chinese Characters, Tao Te Ching, Chapter 15 



ku chih shan wei shih chê, wei miao hsüan t'ung, shên pu k'o shih.
fu wei pu k'o shih.
ku ch'iang wei chih jung.
yü yen jo tung shê ch'uan.
yu hsi jo wei ssu lin.
yen hsi ch'i jo jung.
huan hsi jo ping chih chiang shih.
tun hsi ch'i jo p'u.
k'uang hsi ch'i jo ku.
hun hsi ch'i jo cho.
shu nêng cho yi ching chih hsü ch'ing.
shu nêng an yi chiu tung chih hsü shêng.
pao tz'u tao chê pu yü ying.
fu wei pu ying.
ku nêng pi pu hsin ch'êng.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 15 




"The Tao of those eminent for wisdom in the olden times was subtle, mysterious, recondite, and penetrating.
Its depths were unrecognizable by others.
The non-adepts, being unable to learn it, strove by main force, therefore, to act it out in practice.
They endured the hardships of their search as those who ford streams in the winter.
Cautious were they, as those who dread the ridicule of their neighbors.
Reverent were they, as those who entertain a visitor.
Expansive were they, as ice on the point of melting.
Simple and unpolished were they, as unhewn wood.
Vacant were they, as a ravine.
Undiscerning were they, as turbid water.
Who is able to make turbid water grow gradually clear by reducing it to quiescence?
Who is able to impart unending life to that which is at rest by setting it in perpetual motion?
Those who preserve this Tao desire no fullness; wherefore, having no fullness,
they are able to guard it in their hearts for ever and it never requires to be renewed."
-  Translated by Frederic Henry Balfour, 1884, Chapter 15  




"Los sabios perfectos de la antigüedad
eran tan sutiles, agudos y profundos
que no podían ser conocidos.
Puesto que no podían ser conocidos,
sólo se puede intentar describirlos:
Eran prudentes, como quien cruza un arroyo en invierno;
cautos, como quien teme a sus vecinos por todos lados;
reservados, como un huésped;
inconstantes, como el hielo que se funde;
compactos, como un tronco de madera;
amplios, como un valle;
confusos, como el agua turbia.
¿Quién puede, en la quietud, pasar lentamente de lo
turbio a la claridad?
¿Quién puede, en el movimiento, pasar lentamente
de la calma a la acción?
Quien sigue este Tao
no anhela la abundancia.
Por no estar colmado
puede ser humilde,
eludir lo vulgar
y alcanzar la plenitud."
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 15


"Those of yore who have succeeded in becoming masters are subtle, spiritual, profound, and penetrating.
On account of their profundity they cannot be understood.
Because they can not be understood, therefore I endeavor to make them intelligible.
How cautious they are!
Like men in winter crossing a river.
How reluctant! Like men fearing in the four quarters their neighbors.
How reserved! They behave like guests.
How elusive! They resemble ice when melting.
How simple! They resemble rough wood.
How empty! They resemble the valley.
How obscure! They resemble troubled waters. 
Who by quieting can gradually render muddy waters clear?
Who by stirring can gradually quicken the still?
He who cherishes this Reason is not anxious to be filled.
Since he is not filled, therefore he may grow old;
Without renewal he is complete."
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 15  


"Those good at practicing Dao in antiquity
were subtle and wonderful, mysterious and penetrating.
They are too deep for us to know.
And precisely because they cannot be known,
so I am forced to figure them out.
Cautious, oh,
as if crossing a river in winter!
Hesitant, oh,
as if afraid of the surrounding neighbors!
Dignified, oh,
they were like guests!
Yielding, oh,
they were like ice about to melt!
Simple, oh,
they were like a piece of natural wood!
they were like valleys!
Vast, oh
confused, oh,
they were like turbid water!
When left still, the turbid
slowly turns clear.
When roused, the quiet
gently comes to life
To keep this Dao
is not to desire to be filled.
And precisely because they do not desire to be filled,
they can, therefore, remain hidden
and stay unfinished."
-  Translated by Joseph Hsu, 2008, Chapter 15  



A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, and other resources for that Chapter.  Each webpage includes a Google Translate drop down menu at the top that enables you to read the webpage in over 100 languages.

Chapter 15, Tao Te Ching by Lao Tzu


Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu


English Language Daodejing Translators' Source Index


Spanish Language Daodejing Translators' Source Index


Ripening Peaches: Taoist Studies and Practices


Taoism: A Selected Reading List