Follow the basics
The principles outlined in this article are general and basic. Quite naturally, various styles have devised different ways to help students progress to higher levels. Rather than aiming straight for the goal, an indirect route consisting of three to five steps might be employed. Whatever the route, any training that contradicts these basic constitutional principles is wrong.
Kung-fu styles like taijiquan have become widespread and popular. It is important for all practitioners to understand a major weaknesses in the transmission of traditional Chinese arts: a lack of basic training. In fact, step-by-step training programs, standardized terminology, clear explanations, and correct interpretations are either entirely missing or woefully scarce. Chinese painting, music, Beijing Opera, even gourmet cooking all share this condition.
Be on the alert when learning the general rules and movements of kung-fu. Even more importantly, keep an open attitude toward different ideas and interpretations, be willing to compare and experiment, and have the courage to help uphold the kung-fu constitution.
Stance Training
A common feature of kung-fu fiction and movies is the scene where the novice students are diligently practicing their horse stances, silently facing a wall and not daring to make any movement. In fact, this depiction is so common that the Chinese created an expression to characterize this tradition: “Three years for the horse stance.” The idea behind this expression is that the practitioner must spend several years auditioning for the instructor by practicing he horse stance.
Stances characteristic of baquazhang help practitioners advance within the framework of the style.
This expression need not be taken literally today. It does represent he proper attitude necessary for any aspect of kung-fu training, however, and implies that the student must be serious and devoted to the art.
The traditional method of stance raining has origins in the culture of ancient China. Before the end of the Qing dynasty (1644-1912), kung-fu was a way of survival, and only through serious, and sometimes dangerous, training and severe testing could a kung-fu practitioner prepare himself for combat. The laws of ancient China were also different than those that govern our modern society. When a major crime-attacking a village or attempting to overthrow the government—was committed, the offender and his family were often executed in retribution. If the offender was a kung-fu practitioner, his instructor could also be held responsible and possibly executed.
Besides the mental conditioning it provides, stance training is an important tool in conditioning the legs for decisive, powerful footwork.
As a result, instructors were very careful to assess the character of a prospective student, and traditional stance training served as a way to weed out potentially unworthy students. The “three years of horse stance” discouraged students with bad intentions. In addition, it also taught the values of patience, loyalty, and discipline, thus helping to establish the trust and obedience necessary for the proper instructor-student relationship. The student would be able to accept instruction earnestly and without question.
Besides the mental conditioning it provides, stance training is an important tool in conditioning the legs for decisive, powerful footwork. Kung-fu fighting techniques often require body contact using the shoulders, hips, elbows, and knees, as well as the hands and feet. If the leg foundation is not strong enough, the practitioner cannot fight effectively.
Another aspect of stance training focuses on qi, sinking the breath to the dantian. While holding each stance, the breath is calm and relaxed. If the breath is strained or uneven, this training may have harmful effects. Correct qi training is like accumulating money in the bank: when enough money (qi) has been saved, the practitioner can spend some of it (direct the qi to different parts of the body). This is a high level that few practitioners reach.
Kung-fu takes a long time to master. By introducing stance training early, students can begin to understand the value of patience in learning the art. The kung-fu approach to fighting, for example, requires a patient attitude. Many practitioners are more inclined to try to take advantage of the first opportunity to act, which may not be the best. While this aggressive attitude is not necessarily bad, it doesn’t help in learning the kung-fu way to fight. The kung-fu way is to be patient, waiting for the best opportunity in which the opponent can be totally controlled and completely destroyed.
Having the student face a wall in a low horse stance each day for three years is not the best way to promote kung-fu or to help the student progress.
In contemporary times, instructors don’t need to be as concerned with checking the mental and physical qualifications of students. The lifestyle of the modern practitioner is radically different from the ancient monks and farmers who trained in the traditional way.
Some instructors today, however, interpret the “three years of horse stance” expression too literally. Certainly, stance training is an essential part of kung-fu, but the teacher needs to realize that we are not living in a society comparable with ancient China. Stance training should be emphasized in such a way that students feel compelled to take the basics seriously. (No matter what discipline-karate, kendo, ballet, or voice-the basics are less interesting than the forms. How many singers prefer singing scales instead of actual songs?) Having students face a wall in a low horse stance each day for three years is not the best way to promote kung-fu or to help them progress. Some unqualified instructors use excessive stance training to avoid teaching, saying students who are unable to complete the stance training “fail” to qualify to study at their schools.
Students hold kun yu sword form posture.
Given the importance of stance training, we need to adopt more practical ways of teaching stances and other aspects of basic training so students can fully develop their potential. One way to accomplish this is to create a series of stances characteristic of a particular style. In northern style kung-fu, for example, the ba shi (eight stances) are practiced. This arrangement of postures helps the student understand the physical mechanics of movement and provides the benefits of traditional stance training. The practitioner holds each posture for as long as possible, without forcing the breath. The transitions between stances also teach the practitioner how to coordinate the body in a single, unified motion.
Using this model, instructors can develop their own ba shi. For instance, ru huan shi (twisting and sitting stance) is an important stance in the praying mantis system. By including this and other basic stances in a sequence, the special features of the praying mantis style can be utilized. It’s not necessary to have eight stances only; the number may be more or less, depending on the structure of the kung-fu style. Another way to vary stance training and make it more interesting for the student is to hold certain postures in forms. Changquan, for example, has a great deal of kicking. In the style’s basic line form, tan tui, the student can hold each kick in the air for a few breaths. In bajiquan, the student is required to hold each stance for a specific number of breaths.
This type of training could be applied to the first form of any style, such as taijiquan. All instructors should examine their training methods and try to develop ways to creatively incorporate stance training into their art. In this way, students will be assured the benefits of basic training and will also develop a better understanding of kung-fu.
Kung-fu’s Way to Power
Even small children understand that the larger the working distance one has, the greater the power one can generate. Children learn