September 2002-December, 2002
Stephen Boyanton: Atlanta, Georgia finished in November 2002
Roger Bissmeyer: Columbus, Ohio
Charles Paoletti: Columbus, Ohio
Trevor Yelich: Calgary, Alberta |
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Apprenticeship: Paul O'Rourke (Florida, USA) |
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Paul O'Rourke, Florida, USA
Bernie Graf, Calgary, Canada
John Dahms, Ottawa, Canada
Dave Dahms, Ottawa, Canada
Steve Cheng, Calgary, Canada
Remco Rog, Amsterdam, Holland
Blake Norman, Edmonton, Canada
Jeffrey Kerensky, New York, USA
Michael Stancato, Wiscosin, USA Richard Backus, Florida, USA (Three weeks)
Kim Allbritain, Florida, USA (Three weeks)
Jody Hall, Vancouver, Canada (Three weeks)
Denise Cheng, Calgary, Canada (Three weeks)
Ryan Cheng, Calgary, Canada (Three weeks)
Jim MacDonald, Ottawa, Canada (two weeks) | |
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Michael Lorincz
John Brown
Carol Brown
Nathan Heinz (work experience)
Rebecca Sonchek (work experience)
Michael Stancato (two months)
Jeff Kerensky (one month)
Daniel Mroz (one month)
Scot Jorgensen (one-month)
Paul Hutcheson (three-week)
Kim Allbritain (two-week)
Richard Backus (two-week)
Ping Wei (One-week) |
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“Flood-like Ch’i”: The Mencian Ideal of Superabundant Righteousness |
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Todd Elihu
“Flood-like ch’i” sounds like something that would belong to a wizened abbot of the Shaolin Monastery in a cheesy Shaw Brothers kung fu movie. The “flood-like ch’i” which appears in the Mencius refers rather to an energy which imbues a man with imperturbable moral courage and personal integrity. The dialogue of Book II, Part A that contains this concept is one of the most attention-grabbing passages of the Mencius due to its arcane description of the intentional process of developing of a person’s innate potentiality to a state of grandeur. Not only is this passage captivating by dint of its esoteric and elevated language, but this notion that the inherent potentiality of a person has the capability to bloom and issue forth from within to become an insuppressible moral force throws light upon the moral autonomy that is central to the philosophy of Mencius.
According to Mencius, “flood-like ch’i” is based on moral courage, which in turn stems from a “heart” which cannot be stirred. The “heart” referred to in the Mencius describes an organ which is the seat of human thought and feeling (II.A.6, VI.A.15). At the outset of this enigmatic passage from Book II, Mencius tells a disciple that his heart has not been stirred since the age of forty and even if great power were acceded to him his heart would remain unchanged (II.A.2). Mencius, who has achieved such mastery at a relatively young age in comparison to the seventy years that Confucius required to achieve spontaneous equanimity, is quite certain that the emotions and desires that commonly becloud the hearts of political leaders would be incapable of ensnaring his own heart. This unflagging certainty of the center of thought and feeling that allows its owner to remain emotionally controlled when placed in a position of power and responsibility is, by extension, useful in more quotidian situations as well.
Such composure is brought about by a process of deliberate moral cultivation as in the cases of Po-kung Yu and Meng Shih-she, whom Mencius uses as examples of men that have attained a state of resolute, yet imperfect, moral courage (II.A.2). Po-kung Yu is said to have developed his valor “by never showing submission on his face or letting anyone outstare him” (II.A.2) and achieved mastery over the external display of fearlessness. An extremely dauntless fellow, he was unrelenting when personally affronted by those of either high or low status (II.A.2). An external show of fierce imperturbability, however, does not preclude the presence of fear itself residing within it. Meng Shih-she, therefore, went beyond Po-kung Yu by searching within himself and eliminating all fear, which caused him to be internally unconquerable even should he be outwardly defeated. By not tainting his ch’i with the volatile emotion of fear, Meng’s poise was constant. While Mencius concedes that these courageous men have taken steps in the right direction, he makes clear that they were lacking a complete “grasp of the essentials” (II.A.2).
What is “essential” to Mencius is not only the emotionally uncontaminated ch’i of a person, but also the ability to discriminate between what is right and wrong and to align the self with that which is right. This moral intelligence is what Po-kung Yu and Meng Shih-she were in lack of: “If, on looking within, one finds oneself to be in the wrong, then even though one’s adversary be only a common fellow coarsely clad one is bound to tremble with fear. But if one finds oneself in the right, one goes forward even against men in the thousands” (II.A.2). Po-kung Yu, while outwardly unyielding, had “no respect for persons,” since he was morally indiscriminate in his attacks upon those who offended him, nor was he immune to fear, regardless of what façade he displayed. Meng Shih-she, on the other hand, was able to look within himself and purify his ch’i of the negative influence of fear, yet failed to realize that he was lacking a moral standard within his heart (II.A.2). Through these two negative examples one is thus able to gather that moral courage, in the Mencian conception, is an inner spirit of fearless, self-controlled rightness.
The notion of “rightness” as an internal quality is paramount to the moral philosophy of Mencius. Both Mencius and his philosophical adversary, Kao Tzu, consent that “it is right one should not seek satisfaction in one’s ch’i when one fails to understand in one’s heart,” meaning that the ch’i, which can fall under the corrupting influence of emotions, is not to be trusted when it is not administered by a cultivated moral intelligence (II.A.2). But as to whether this sense of “rightness” is intrinsic or extrinsic, the opinions of these two rivals sharply diverge. Kao Tzu at one point frankly declares that “rightness is external, not internal,” (VI.A.4). Kao Tzu also recommends that “If you fail to understand words do not worry about this in your heart” (II.A.2). Essentially, Kao Tzu’s argument is that if one cannot comprehend language, which one learns from one’s external environment in the same way that the rites are acquired from an external cultural setting, one should give up the hope of understanding at all. Moreover, Kao Tzu is saying that if one cannot relate to the external means of moral suasion there is nothing intrinsic within a person that he can call upon to redeem himself. Conversely, Mencius believes human beings inherently possess “four germs,” or potentialities, which are developed through a process of guided maturation. When properly nourished, these latent capabilities can develop to resemble the qualities that were possessed by the sage-kings of antiquity: “The heart of compassion is the germ of benevolence; the heart of shame, dutifulness; the heart of courtesy and modesty, of observance of the rites; the heart of right and wrong, of wisdom” (II.A.6). Mencius is thus a firm believer in the embryonic ethical potential each person is endowed with. He is not devaluing the external means of moral education which Kao Tzu deems necessary for shaping human nature, but rather sees these artifacts of culture as outgrowths of man’s innate moral propensities (III.A.5). Additionally, whereas Kao Tzu holds that “human nature does not show any preference for good or bad,” Mencius is of the mind that human nature is intrinsically inclined towards what is right and good and given the correct conditions this internal “rightness” will follow a natural course of growth (VI.A.2, II.A.2).
In describing the natural and spontaneous development of the goodness of human nature and of the ch’i with which it is closely intertwined, Mencius is fond of using horticultural analogies. An example of his fondness for plant metaphors is the parable of the “man from Sung” which lends insight into the deliberate, yet patient role of the human will in the increase of one’s righteous energy. In this brief story the dim-witted man from Sung, by pulling upon his seedlings to speed their growth, actually achieves the opposite of his intention by inadvertently killing them (II.A.2). Keeping the lesson of this parable in mind and relating it to the assertion that the “will is the commander over the ch’i,” and the advice to “take hold of your will and do not abuse your ch’i,” it is clear that the will must play the necessary role of a good farmer, guiding the growth of the ch’i while not overly interfering with its natural course of growth and thus abusing it (II.A.2). Nevertheless, the number of internal “weeds,” such as negative emotions and desires, must be reduced lest they become obstacles to one’s progression (II.A.2, VII.B.35). Intentionality of the will, therefore, is requisite for establishing a carefully tended environment for the development of one’s “flood-like ch’i,” yet at the same time a certain freedom must be maintained for the spontaneity of this growth. Fundamentally, the will guides and nurtures one’s ch’i.
The necessity of a proper growing environment is mentioned elsewhere in the Mencius: “A man’s surroundings transform his air just as the food he eats changes his body. Great indeed are a man’s surroundings” (VII.A.36). While human beings have a natural propensity toward goodness, the depravities of the social milieu can mow down the outgrowth of one’s “germs” of goodness. This is the message of the parable of Ox Mountain found in Book VI in which Mencius speaks of trees upon a mountain which are constantly beleaguered by axes and the munching mouths of grazing animals (IV.A.8). However, if given respite from abuse and “given the right nourishment there is nothing that will not grow” Mencius affirms, displaying his optimistic belief in the “native endowment” of mankind (IV.A.8).
If one is able to keep up a suitable environment by maintaining a constant heart and guarding against subjective impediments, this person now need only to, in a sense, “watch the grass grow.” Such an activity may speak of boredom, yet Mencius urges potential aspirants on by, in effect, echoing the frequent turn of phrase of the Yijing, “perseverance furthers.” “You must work at it and never let it out of your mind,” thus revealing the constancy that Mencius deems necessary for the cultivation of “flood-like ch’i” (II.A.2). Flippant, fly-by-night seekers of such superabundant ch’i will never get it: “It is born of accumulated rightness and cannot be appropriated by anyone through a sporadic show of rightness” (II.A.2). Inconsistent and superficial “rightness” can never serve as a foundation for the torrential ch’i that derives from the steady accumulation of something that is, in the Mencian conception, internal by nature. Furthermore, once a critical mass of inner rectitude has been gathered “flood-like ch’i” is spontaneously engendered for those who remain committed to the process.
Having identified the process and the concomitant mindset that is necessary for the attainment of the magnanimous “flood-like ch’i,” what does the fruit of such labor look like? Mencius, as one who is proficient with this process of cultivation, speaks as an authority on the qualities of a manifested “flood-like ch’i,” although he prefaces his explanation with the disclaimer “it is difficult to explain” (II.A.2). While it is perhaps an ineffable state of mastery, statements such as “This is a ch’i that is vast and unyielding” and “it will fill the space between Heaven and Earth” give the sense of an omnipresent and unstoppable energy (II.A.2). Whereas Mencius previously says “the ch’i is that which fills the body,” the person who has reached an exalted level of cultivation has a ch’i that overflows from his being, spontaneously exerting its righteous and unifying influence (II.A.2). In light of these descriptions it is logical to conjecture that the sage-kings that Mencius is “always citing as his authorities” possessed this overwhelming energy of righteousness (III.A.1). In fact, the ancient Emperor Shun, one of Mencius’ favorite examples of moral perfection, is described as having qualities that are “flood-like” in Book VI: “when he heard a single good word, witnessed a single good deed, it was like water causing a breach in the dykes of the Yangtse or the Yellow River. Nothing could withstand it” (VII.A.16). The embryonic germs that were within Shun, when touched by goodness, burst forth with unstoppable force, flooding out of his being with “a ch’i that is vast and unyielding” (II.A.2).
“Flood-like ch’i” is thus a spontaneous result of a deliberate, but natural process of autonomous moral refinement. By making one’s heart constant through aligning oneself with what is right, safeguarding and nurturing the “germs” of goodness by eliminating emotional obstacles to their development, and patiently overseeing the accumulation of one’s virtue a ch’i will emerge which “unites rightness and the Way” (II.A.2). Therefore, in the conception of Mencius, morality is not simply an external code of right and wrong that people conform to, but is rather an internal potential that can be willfully brought to full expression.
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Zheng Baojian |
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Todd Elihu
Chapter 1
The night of the new moon was overcast and very dark. Most of the logwood fires had grown dim. The cicadas buzzed in the trees surrounding the quiet camp.
Zheng Baojian, along with the brothers and cousins he had enlisted for this mission waited silently in the outlying thicket. From head to toe they had covered their bodies in tallow and black ash. The tallow hid their body odor from the enemies’ hounds. The ash made their bodies nearly indistinguishable from the sub-canopy of the dark forest.
They wanted to move through like ghosts… unexpected... unseen.
Baojian gave the signal. Accompanied by his brothers, Baoshi and Baowu, the three of them moved in silently amongst the tents. Their four cousins spread out around the camp to serve as lookouts. Having watched the enemy set up camp at twilight from the lofty branches of a nearby locust tree, Baojian knew exactly which tent held the item that they were after. He and his group of skilled kinsmen had been tracking the enemy for days and knew well the guarded behavior they maintained around this treasure. The brothers, employing their marvelous lightness kungfu, moved swiftly and soundlessly over the dry leaves that blanketed the earth towards that particular tent.
As they approached they saw the hulking guard dogs asleep alongside the tent. Baoshi, having learned from his father during his adolescence how to bloodlessly kill pigs and goats before their dressing and butchering, precisely, and with great internal power struck the vital points located at the base of each beast’s skull, instantly killing the dogs one by one.
The three brothers looked knowingly at each other. Based on Baojian’s earlier observations they were quite sure that there were three men inside this deathly silent tent. They knew the package they were looking for would likely be stored on the person of one of these men. They also knew that each of these men were formidable figures in the martial world. They would have to act quickly and seamlessly to silently subdue these three opponents by sealing their vital points, otherwise, they would not only have a hell of a fight on their hands, but they would also draw the malevolent attention of the rest of the camp to themselves.
As they were about to slip in and make their move, they stopped at the call of a spotted scops owl. To an untrained ear this would sound like some ordinary forest owl. However, one of the Zheng family’s traditional skills was the recognition and imitation of different bird calls. Armed with a vast knowledge of the ranges, habitats, characteristics, and vocalizations of many different species of birds, many Zheng kinsmen would be able to pick up on a bird call that was out of place. As they were in the forests of Henan province the three brothers were shook by the realization that this call did not issue from the throat of a spotted scops owl, a bird which dwells mainly in the mountains of Bhutan, but was a warning from their cousin, Zheng Pu.
The brothers turned suddenly to the east to make out the shape of a man moving quickly toward them. Taking them by surprise the man lashed out and struck Baowu in the head, making a cracking sound and dropping the youngest of the three brothers to the ground. Baojian immediately engaged the attacker, fending off the lightning fast strikes with the unique spiral techniques of the Zheng Family Boxing which appeared to be blocks, but which were actually intended to break the incoming force once contact was made while simultaneously drilling in towards the opponent’s soft targets. Yet, this man, who had appeared like a shooting star amidst a dark sky, was blocking any access to his own vulnerabilities. As the opponent furiously struck out at Baojian, he spoke calmly yet powerfully, indicating his high level of inner cultivation, “What an annoyance, the ink on the paper is not yet dry… ‘She slips into the water without making a ripple’… Clearly you sons of turtles do not understand these words!”
Baojian cursed him under his breath as he matched each merciless punch and palm strike of his opponent with a counter. “Go now!” he cried to his brothers. Baoshi grabbed the fallen Baowu and headed for the safety of the forest. Meanwhile, several people, including the three masters guarding the objective of this mission, began to emerge from their tents in response to the ruckus that was occurring outside. Baojian, realizing the imminent danger of the situation and seeing that he may not be able to best his opponent before being completely surrounded by ferocious blades, procured some ash from a small bag at his waist and threw it in the face of his adversary. Temporarily disabling his opponent, he quickly followed his brothers deep into the woods, trailed by the cousins, bounding like deer until they were certain that they were out of harm’s way and the sunlight began filtering down through the dense canopy of the forest.
As tears streamed down his otherwise expressionless face, Baoshi lowered the flaccid body of Baowu to the earth. The dejected kinsmen peered down at Baowu’s face, his eyes devoid of spirit.
Dropping to his knees by the lifeless body of his brother, Baojian’s tearful eyes were drawn to the sunken area on his younger brother’s forehead. Gritting his teeth and curling his fists, he angrily squinted his eyes as saw the imprint of a calligrapher’s seal. In the ancient ninefold script was the name of name of his brother’s killer, Shen Xu.
…Baojian shuddered. There were flies all over him and because he had been so distracted by thoughts of the past he had not even noticed. “Father would be terribly disappointed in me… ‘A feather cannot be added, a fly cannot alight.’ Damnit!” he thought as he shook the flies off of himself like a lazy cow, recognizing his present lapse in awareness was caused by a recollection of a past lapse in awareness. The jug of wine in his lap did not help either… except for numbing his pain. The death of his younger brother, Baowu, weighed heavily upon his heart…
The Zheng family had lived for many generations in a small farming village in Henan province along a tributary of the Yellow River. In the spring and summer they plowed, sewed and tended. After the harvest and all winter long they assiduously practiced the family style of martial arts. Ever since their ninth generation ancestor, Zheng Dahui, had led the family village in a crushing defeat of the Black Flag Bandits, most of the other bands of thieves were not nearly as eager to plunder the granaries and womenfolk of the Zheng family. Down through the years, many of the Zheng men, and even a few women, became big names in the “martial forest.” A few of Baojian’s uncles had found work as escorts and bodyguards, coming back with fancy clothes and big money, regaling the village with gripping tales of adventure and fighting. In every generation there had been one man who was chosen as the standard bearer of the family martial art. Baojian, at 19 years old, was that man.
Baojian, although he had always been hard-working and intelligent, grasping the essence of the family art at an early age, was also impetuous, constantly diving headlong into tests of skill. Once, when he was in Zhengzhou with his brothers he knocked a giant of a man out cold with one strike, sparing the life of an old donkey that was being mercilessly flogged to death. Not that he cared for donkeys so much, but rather he could see this guy was clearly a bad egg and he had never knocked out such a large fellow before. A wrinkled old man in a fine silk robe approached him and asked if he would be interested in earning several hundred taels of silver in exchange for successfully completing a dangerous mission. Baojian, hungry for adventure and wanting to prove his merit to his father and uncles, immediately agreed, not knowing what he had just agreed to attempt and that he would lose a brother in this vain pursuit of glory.
…As Baojian was taking a big pull off the wine jug he heard the sound of bell coming up the road. Seeing as how this was a burial ground in the middle of the night he felt a bit uneasy. Corking the wine jug he leapt into the upper branches of the tree he had been contentedly reclined under.
Although the darkness of the night partially obscured his view, with the help of the moonlight Baojian could make out that this solemn pedestrian was a shapely young female dressed in ceremonial garb, making her way into the graveyard with unpretentious elegance. Seeing that she was some sort of Daoist priestess and knowing that tomorrow was Tomb Sweeping Day he felt a little more at ease, yet it still seemed a bit odd to him…
Baojian’s father, Zheng Wugong, had refused to speak to his son after he and the other boys had returned from their ill-fated mission with the body of Baowu. Baojian knelt before his silent, yet forlorn father, who had passed on to him the entirety of the family art, and swore that he would find his brother’s killer and exact revenge. After the harvest that year Baojian began his pursuit.
Before that night that he had tried to steal back that item for the well-dressed old man he had met in Zhengzhou, Baojian had never heard the name Shen Xu. Since that time he had passed through many townships and cities, accumulating stories and information from numerous shady characters about the man that haunted his thoughts every waking hour. The “Bitter Scourge of the North,” as Shen was widely known, turned out to be an antinomian Buddhist who believed that by engaging in evil one can rid oneself of the delusional pride that arises out of the practice of virtue. Refusing to have his faith in the saving grace of Amitabha’s vows diminished by a false sense of pride in his own self-effort, Shen Xu sought after all sorts of sin. While Amitabha had vowed to deliver all sentient beings into his Pure Land, Baojian had vowed to send Shen Xu to hell.
Not only did Baojian piece together the legend of this amoral master killer, but he also had learned of the three martial masters who were under Shen’s employ. One of these masters, Ni Yunshao, “The Divine Executioner,” was apparently a very dutiful descendant and was coming to Wulian to pay homage to his ancestors on Tomb Sweeping Day. Baojian thus planned to take this opportunity to surprise Ni after he had swept the tomb of his ancestor and extract from him, at sword-point, the whereabouts of Shen Xu.
After finding the Ni family tomb around sunset, Baojian had decided to wait it out, reclined under an old tree there on the hillside. Now he was up in that tree looking at this little priestess ringing her bell right up to the Ni family tomb. All of a sudden the ringing stopped.
“You shouldn’t drink wine at the top of a tree. You might turn into a rotten peach and end up smashed on the earth,” the priestess uttered.
Baojian was slightly taken aback that she had noticed him up in the tree. “Ever since I was 14 no one has been able to detect me when I wanted to remain hidden, except for that bastard Shen Xu… and now this little lady! If her senses are no less acute compared to those of Shen Xu, then her martial skills might not be too shabby either,” he thought to himself, intrigued. “A drunken man who falls from a cart may be hurt but does not die; he is not aware of either riding or falling, the upsets of life and death do not penetrate his heart,” he replied, quoting Liezi.
“You may indeed be indifferent to falling out of that tree, I’ll grant you that, but if it were not for the upsets of life and death you would not be here, am I right?”
Immediately after the priestess had issued this unsettling comeback, Baojian perceived the whooshing of her sleeve, a flashing flurry of reflected moonlight, and several objects whistling toward him. He immediately jumped from the branch he was perched on, threw the jug of wine towards her, and drew his sword from the sheath that was slung over his back. “Te-te-te-te-teng.” Several projectiles imbedded themselves in the tree trunk that Baojian had just been leaning upon. The priestess dodged out of the way of the jug and drew her sword as Baojian came hurtling down at her with, both hands gripping the hilt, the blade cocked over his right shoulder. The jug shattered as Baojian slashed towards her. She parried the blow with her blade while sliding it inward, thrusting its tip directly towards his face. He landed steadily on the ground as he arched his back and swung his sword back across his body blocking the incoming sword then circling back toward his opponent.
The two continued, fiercely matching move for move until Baojian noticed a flaw in one of the young lady’s moves in which her lower body was grossly exposed to attack. Wishing to land a non-lethal cut to her leg in order to end the onslaught and question her, Baojian circled his blade in quickly, trying not to telegraph his movement to his opponent, yet all of a sudden his sword came to an abrupt and unexpected halt. The blade had been caught between the thumb and forefinger of a delicate hand. “Excellent sword skills!” Baojian looked up to see the face of the wizened old man who had entreated him to steal an unspecified treasure from Shen Xu and his band of thugs. The young priestess fell to her knees and kowtowed toward the speaker as the old man released Baojian’s sword from his effortless, yet godlike grip. “I knew that my assessment of you in Zhengzhou was correct. I have been wondering what had ever become of you and your kinsmen. I expected to rendezvous with you at the time and place we had discussed, but when you didn’t show I knew something must have gone awry,” the old man was relieved to see Baojian alive and well.
“We reconnoitered Shen Xu’s band for several days and felt highly confident in our chances, yet at the decisive moment the son of a bitch popped out of nowhere and foiled our well-laid plans... My brother was killed by his hand.”
The old fellow frowned, “I am terribly aggrieved to hear of your loss. I offer my deepest condolences to you and your family. Although no amount of gold or silver could assuage the pain you must feel, I will not easily forget the effort that you and your kinsmen put forth on my behalf… I suppose the reason you are here tonight is because you are following a lead in search of a chance to appease the vengeance inside your heart. We, too, are looking forward to meeting Master Ni tomorrow. Oh… and I am terribly sorry that my disciple troubled you so… one must be cautious when stalking someone as deft with a saber as Ni Yunshao.”
“Don’t sweat it. It’s not so easy to slice a rotten peach. Old Master, I never did catch your name that day back in Zhengzhou.”
“I am Bai Lutang of Wudang. This is my disciple, He Ping.” The kindly old master reached out and offered him a flask of wine, chuckling to himself. “I see you used all your wine for libations to the dead! Ha! Luckily, I’m not as reverent as you. He-he-he! Come and whet your whistle with a splash of Bamboo Green, why don’t you.”
“Don’t mind if I do,” a strange voice answered out of nowhere. Shocked, Zheng Baojian and He Ping wheeled themselves around to face the direction of the unknown speaker with their hands on their weapons. Bai Lutang, however, appeared unfazed.
...to be continued
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Master Chen Zhonghua in Czech Republic in 2009! |
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At the invitation of Pavel Codl, Master Chen Zhonghua will conduct a workshop in April 2009 in Prague, Czech Republic for the first time!
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30 Chapters of Gold: DVD available now! |
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This is a video of Master Chen Zhonghua's hands on teachings at the 2005 Victoria Taiji Traditions Camp.
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Grandmaster Feng Zhiqiang Lecture in January 2007 |
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Taiji Articles |
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Master Chen Zhonghua has written numerous articles on the art of
taijiquan. Everything from historical accounts of his teachers, to
articles on the subtle energies involved in the process of doing Taiji
(Tai Chi). In addition many disciples, fellow masters, and
practitioners submit articles regularly to chenzhonghua.net so be sure
to visit soon for the latest articles on Taiji (Tai Chi).
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