From now on, we will enter this stage-re-understanding ourselves. We should use Tao and Tai Chi as a ruler, one yin and one yang, to measure ourselves. We will find things that are not in line with Tao, and we just want to destroy them. We are used to abnormal habits and nature. Change this habit and return to nature. In the future, in the process of learning, we are all looking for how to be natural.
To change our habits, we should start with our thinking habits. I just showed you the habit of pushing and dragging things, just like these habits. The basic thinking habit is two words. Turn it upside down and change "I want" to "want me". Our habits are what I want and look normal. I want to eat, I want to lift things, I want to resist you, I want to beat you out, and I want my children to become pianists in the future. These are all what you want, but I don't know if you want it right. Now the other way around, what do you want me to do, what do you want me to do objectively, not what I want to do. I have said this on many occasions. As soon as the concepts of "I practice boxing" and "I practice boxing" change, they will have different effects immediately.
One of my students has been practicing Tai Ji Chuan for many years. When he found me, I asked him to box. He has a boxing match. I said he practiced backwards. He wondered: I have practiced for so many years, and my teacher is very famous in Beijing. How can I practice backwards? I said you understood "I practice boxing" as "I practice boxing". "I practice boxing" means that I practice this boxing. I practice this boxing mainly because "I practice myself with that boxing" is different. I use the way and reason in boxing to change myself. These two realms are completely different. "I practice boxing". I practice actively and well, but this is my boxing. I don't care what this punch is like, I want to practice him. Boxing Me is different. The same action, practice me with fists, release me with fists, measure me with fists, and I am passive.
Boxing is active, and I am secondary. It looks like I'm moving, but it's boxing that wants me to move like this. Many people who have practiced Tai Ji Chuan know that when I say I want to pull a single whip when I do an action, it's actually not that I want to pull a single whip, but that this single whip wants me to pull, he wants me to pull him, and I want to pull a single whip are two completely opposite concepts, two artistic conceptions.
There is an activity organized by a national school. I told my children for the first time in three days. Our wrong habit is that I want my children. You don't integrate yourself into the children, but how much I want my children. Why do children have to do what you want? You can never get along with children. It's not about children, it's about us adults. What do the children need me to do to turn me into me? I gave it to Beijing Normal University during the summer vacation.
When the headmaster of a middle school in China gave a lecture, I said that this was an important reason for the failure of education. I always want what I want. We, officials, should see how the people need us, and the other way around, don't always immerse ourselves in what I want. Otherwise, we will fail.
I want to change my thinking habits, change my thinking habits and change my behavior habits. Changing behavior habits should be changed into two words: I can, I can do it if I want, I must know and do it together. My body can obey my new thinking habits, and I need to be able to do this. When you want me, I hope I can keep up with my inner needs. The next step for us to learn kung fu is to do what you want me to do. This is the core content of our Tai Ji Chuan Daoxiu.
Let me tell you the main points of the work of rodless piles, so that you can have a basic understanding and grasp. After two months, everyone can carry out self-cultivation according to the requirements of working without poles, which is the goal of the two-month course.
Did you finish the work of rodless piles in two months? No, it's just the basic requirements for the work of rodless piles. Tell everyone you can do it. I have been standing for 50 years now, and I am still standing, not for a while, but all my life. There are stages in learning, and there is no end to training. Today, I still feel that I am not tall enough to really understand that thing, so we study in stages, but it takes a long time to practice.
First of all, Tai Chi. What is Tai Chi? There are yin and yang, one black and one white, one yin and one yang. Tai Ji Chuan should start from the points, the first sentence in the theory of boxing: Tai Chi practitioners are born without promises, the mother of yin and yang, moving is divided, and static is combined.
We should distinguish which is black, which is white, which is yin and which is yang. We seldom divide him at ordinary times, and we will divide him now.
First of all, we can be roughly divided into two parts: one is left and the other is pressure (human character). Which part is left? Take a person's tangible body as this pie, and he is obviously exposed. Hide it under the pie. We regard the invisible and intangible part of our inner spirit as this pressure. First of all, people should be divided into one outside and one inside, so some boxing methods are called Xingyiquan, which are two things. Form is a tangible body, that is, an invisible and intangible part. We call it inside, which is divided into outside and inside. Our works of pole-less piles in the first stage, including Hunyuan Gong Zhuang in the second stage, must be cultivated from the outside, and intangible significance can only be obtained through tangible bodies. The two are separated and seek each other. This first point is divided into a tangible, an intangible, an external and an internal.
The work of rodless pile is to seek intangible meaning from tangible body. We continue to divide the tangible body into three groups: upper, middle and lower. The footwall is the lower limb of human body, which we call footwall. Hip to shoulder is the middle, above the shoulder.
Boss, we call it loading. The tangible body is first divided into three plates: upper, middle and lower. On the basis of the three sets, we are divided into nine sections, which are the nine joints that make up our body. These nine hubs are directly related to whether our bodies can run smoothly and flexibly, and play a vital role.
The three joints from the upper disc to the middle disc are neck, spine and waist. The upper limb has three main joints: shoulder, elbow and wrist. Three joints of the footwall, buttocks, knees and ankles. The importance of these nine joints in Tai Ji Chuan's theory is compared to nine beads, which are called nine-curved beads. In boxing theory, qi is like nine beads and nine beads.
First of all, we should know that these nine joints are required to run through in the process of Taiji cultivation in the future. These nine joints must be segmented, and they can only live if they are divided. Each joint can go its own way, can be separated and can be smooth and flexible. These nine joints are very important in the whole practice of Tai Ji Chuan in the future. In fact, all kinds of basic techniques should revolve around how these nine joints can be clearly divided one by one like nine beads, and can be combined one by one. Why did Tai Ji Chuan say that a point is a punch? We should clearly distinguish the two opposites, black and white, and put them together, which is actually a fist. Let's start with the physical body.
Physically, too, the upper, middle and lower sets should be clearly divided and integrated at the same time. Nine beads should be flexible one by one, but they can be connected into a whole.
For many years, we all seem to be together unconsciously. In fact, this combination is inseparable, so it is not a combination, but a rigidity. We should make it flexible and separable, and all nine joints should be separated. One of the important reasons for stiffness now is that skin, meat, bones and tendons are not clear. Skin wraps your flesh, and flesh wraps your bones, so the tendons between the flesh and blood are inelastic. We must separate them before we can integrate them into a whole.
Years of habits make all parts indistinguishable and impassable. The movement of internal qi is in the fascia between the flesh and blood. Now there is a saying that the tendon is one inch long and its life is extended by ten years. It is true that many people's problems lie in this tendon. People have been practicing for a long time, making a fuss about this skin and muscle, but they can't go deep into that tendon.