Internal Gung-Fu vol1 Qi by Erle Montaigue (1995).pdf

Gung-fu

Volume One, Qi

Erle Montaigue

Internal

Publisher’s Note:

This book contains material never before

published. The enclosed information can

only have come from Erle Montaigue,

being the only Westerner to have

received this information. It is illegal to

copy and portion of this book other than

brief extracts for review articles. You

must obtain permission directly from the

to plagiarize any part of this book to use

in some other publication, paper,

electronic, or video and film, by changing

it in some way to make out as if it has

not come from this source.

This book is provided free of charge in

good faith so that all may enjoy the great

benefits of this pinnacle of all Taijiquan

systems. You may download it free of

charge. But please do not plagiarize it.

Even though it is free, it is still covered

by international copyright laws.

Moontagu Books

POB 792

Murwillumbah, NSW 2484

Australia

Ph: +61 2 6679 7145

Fax: +612 6679 7028

E-mail: info@moontagu.com

http://www.moontagu.com

Moontagu Books Australia

First Published in Australia 1995

First Published Electronically in April

2000

ISBN: 0-949132-05-5

CONTENTS

Introduction

The Styles ................................................... 1

Acupuncture ............................................... 6

Chapter One:

Taijiquan ...................................................17

Chapter Two

Chapter Three

Bagua.........................................................64

Xingyi ........................................................89

Chapter Four

Transferring & issuing Qi ............................101

Chapter Five

The Mind in Internal Gung-fu.....................140

Chapter Six

Small Frame Form .....................................144

Chapter Seven

What is this Qi Stuff: Wally Simpson............162

Introduction: Page 3

owadays, there are literally hundreds of different martial arts sys-

tems. With the proliferation of martial arts movies, people are now

familiar with those martial arts such as karate, gung-fu (kung fu) ai-

kido and Taijiquan. And although we are able to break for instance, karate

up into many different styles and gung-fu also into many different styles,

there are still basically only two major systems into which all martial arts

can be categorised.

The most widely spread categorisation of martial arts in the West would

have to be the ‘so-called’ hard styles into which would fall the arts such as

karate, taekwondo and many of the ‘hard style‘ gung-fu systems of China.

These would include those such as wing chun, choy lae fut, hung gar and

Shaolin Temple boxing. It is said that all of the hard systems have come

from this one source, the Shaolin Temple. Meaning Little Forest, the

Shaolin Temple is hundreds of years old and has been re-built some three

times with the most recent incarnation being around five hundred years

ago. Nowadays, for most serious martial artists, this ‘modern’ temple is a

bit of a joke, with the original essence of the martial arts taught there being

lost a long time ago. Now, it is really a tourist destination and a place for

television programs to shoot some filler, some quirky spot for their pro-

gramming, for some pretty or handsome interviewer to go ga ga over

some young lad having bricks broken over his head etc.

In China however, the most widely spread and practised martial arts are

those that fall into the soft category, or the internal styles. Martial arts such

as Taijiquan (t’ai chi) which is the most widely practised martial art in the

world with millions of people practising each morning in China, and

Baguazhang , the lesser known and even lesser known, H’sin-I, are classi-

fied as being of the internal variety. Although Taijiquan is practised by

more people than any other martial system, not many, in fact, probably

only a very small percentage actually practice this once great martial art as

a martial art, or self defence system. Most people even in China practice

only for the great healing benefits that this art can give. In modern times,

Taijiquan, meaning “supreme ultimate boxing”, has become very popular

with its introduction to the USA and the West in general. And although

only a relatively small number of people practice Taijiquan in the West, it

can still lay claim to the most popular ‘martial art’ because of the huge

number of people practising the art in China.

Taijiquan is said to be the ‘Mother’ of all the internal martial arts systems

with Baguazhang being the daughter or sister and H’sin-I being the son

or brother. Most experts agree that, out of Taijiquan was born the other

two arts. All have the same internal movement of energy (Qi), with only

the external movements distinguishing the three as separate martial sys-

tems.

Introduction: Page 4

In China even today, not many will take on all three of the internal systems

as it is said that it would take three lifetimes to learn all three. So most tend

to learn Taijiquan as their main system, and then specialise in either

Baguazhang or H’sin-I. So Taijiquan is always learnt as the primary mar-

tial art, with Baguazhang or H’sin-I being learnt at some later stage. Al-

though there are many schools that only teach only one of the three, it is

always much easier to learn Baguazhang or H’sin-I ch’uan after one has

learnt Taijiquan. The reason is that it is relatively easier to learn the diffi-

cult parts of the internal systems by learning Taijiquan first. And as all as-

pects of both Baguazhang and H’sin-I ch’uan are found in Taijiquan, the

student is half way there when he or she begins their bagwa of H’sin-I

training. However, it does not work the other way around. It is not easier

to learn Taijiquan once having learnt bagwa or H’sin-I as both have taken

certain aspects of Taijiquan and specialised in those, rather than taking the

whole Taijiquan. Unfortunately, most modern Taijiquan schools would

disagree and onlookers would also disagree, as modern Taijiquan contains

little of its former glory in the martial arts area. It is difficult to see for in-

stance, where the explosive movements of H’sin-I fall in, and also the pow-

erful twisting movements of bagwa. In modern Taijiquan, these powerful

movements are non-existent.

So, we must look towards the older styles of Taijiquan to see where the

other two internal systems have come from. The Taijiquan system known

as the ‘pinnacle’ of all martial arts systems back in China some two or three

centuries ago, is now called, the ‘old Yang style’, or the ‘original Yang style’

or the ‘Yang Lu-ch’an’ style of Taijiquan, named after its founder. Back

then, however, it was not even called Taijiquan, as this term is only a rela-

tively modern name. Back then it was simply called ‘H’ao Ch’uan’, or,

‘loose boxing’.

All of the elements of a real fighting system and healing system are inher-

ent in the ‘old Yang style’ of Taijiquan. When practitioners of bother

Baguazhang and H’sin-I ch’uan see this form performed for the first time,

they the know where their systems came from, as they can see elements of

both within this system.

Taijiquan means “Supreme Ultimate Boxing” while Baguazhang means

“Eight Diagram Palm” and H’sin-I ch’uan means ‘Body, Mind Boxing’.

Supreme ultimate boxing is self explanatory, body/mind boxing means that

we use the body as well as the mind, to defend ourselves while eight dia-

gram palm means that this art of Baguazhang is based upon the Chinese

Book of Changes, or the I-ching . The I-ching is a Chinese book of prophesy

and is used as a kind of fortune telling device, a bit like opening pages at

random of our Bible and reading what is said as our ‘thought of the day’. It

is a little more complicated than that however. This book uses a series of

eight ‘trigrams’, three lines either broken or not broken, which when dou-

Internal Gung-fu Volume One: Page 5

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