TAIKIKEN PDF

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In the Taikiken Pages you only find a brief introduction to the book: The Taiki-ken book is out of print for some time now. Occasionally secondhand books are. Workshop Taikiken - advanced: 13 - 19 August This workshop starts from the foundation of the internal martial art, Naikaken (neijiaquan.) You learn how to . Never in its history has budo, the martial way, prospered so much as it has in the three decades that have passed since the end of World War II.


Taikiken Pdf

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Taikiken () by Kenichi Sawai - Kung Fu - Wu Shu - Yiquan - Xingyi - Bagua - Taichi - Taiji - Martial Arts - Free download as PDF File .pdf) or read online for. Download Taikikenpdf DOWNLOAD PDF - MB. Share Embed Donate. Report this link. Short Description. Download Taikikenpdf. TAIKIKEN IS THE JAPANESE VERSION OF THE CHINESE INTERNAL MARTIAL ART OF THE YIQUAN OR''MIND BOXING'' THI. DOWNLOAD PDF - MB.

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What an interesting martial art. I had only heard of it referred to before in the vaguest terms. I had no idea that Kyokushin had incorporated so much of the style. Thank you for that information. I trained Hsing I for four years, but my teacher never emphasised the standing practices much.

I was no contest, and had no power against him. Despite the fact that he was smaller then I, and I was in my early twenties and he was in his mid fifties. Such attainment is called ta-ch'eng in Chinese the same characters are read tai-sei in Japanese. This is the reason for using ta-ch'eng in the name Ta-ch'eng-chan.

I met Wang Hsiang-ch'i while I was working in China. He was a small man with a most ducklike walk.

But he was extremely difficult to study with. When people came wanting to learn his system, he ignored them. They had no recourse but to observe his actions and, practicing together, try to imitate his techniques. Fortunately, being a foreigner, I was able to ask questions and do things that would have been considered very rude in another Chinese. Since at the time I was a fifth dan in Judo, I had a degree of confidence in my abilities in combat techniques. When I had my first opportunity to try myself in a match with Wang, I gripped his right hand and tried to use a technique.

But at once found myself being hurled through the air. I saw the uselessness of surprise and sudden attacks with this man. Next I tried grappling. I gripped his left hand and his right lapel and tried the techniques I knew, thinking that, if the first attacks failed, I would be able to move into a grappling technique when we fell.

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But the moment we came together, Wang instantaneously gained complete control of my hand and thrust it out and away from himself. No matter how many times I tried to get the better of him, the results were always the same. Each time I was thrown, he tapped me lightly on my chest just over my heart. When he did this, I experienced a strange and frightening pain that was like a heart tremor. Still I did not give up. I requested that he pit himself against me in fencing.

We used sticks in place of swords; and, even though the stick he used was short, he successfully parried all my attacks and prevented my making a single point. At the end of the match he said quietly, 'The sword- or the staff- both are extensions of the hand.

My outlook, I thought, would be very dark indeed, unless I managed to obtain instruction from Wang Hsiang-ch'i. I did succeed in studying with him; and, acting on his advice, I instituted a daily course in Zen training. Gradually I began to feel as if I had gained a little bit of the expansive Chinese martial spirit.

Later, after I had mastered Ta-ch'eng-chan, I founded another branch of combat training, which I call Taiki-ken. This is the Japanese reading of T'ai-chi-chuan. Since I am Japanese, I shall use the Japanese reading throughout this text. As a foreigner, I was able to gain the permission of Wang Hsiang-ch'i to substitute characters in the name of his school of kempo to form the name for my own school.

And this is the way the name Taiki-ken came into being. I am proud to be part of a martial-arts tradition as long as that of Ta-ch'eng-chan. Whenever I think of the past, I see Wang Hsiang-ch'i and hear him saying, 'No matter if you hear ki explained a thousand time, you will never understand it on the basis of explanations alone.

KENJUTSU by Master Sawaî, TAIKIKEN Soshi

It is something that you must master on your own strength. Once in my training hall in Japan, I was suddenly surprised to feel something that I suspected might be the ki of which Wang Hsiang-ch'i used to speak. This surprise was the rebeginning of Taiki-ken, to which I intend to devote myself for the rest of my life. Hsing-i ch'an also known as Ksin-i-ch'an is said to have been originated in the Sung period tenth to thirteenth century in China by a man named Yueh-fai, though t ere is nothing to prove this.

From the late Ming to the early Ch'ing period about the second half of the seventeenth century , in province of Shansi, there appeared a great expert in the use of the lance; his name was Chi Chi-ho. By about this time, the basic nature of Hsing-i-ch'an was already determined. The tradition was inherited and carried on by Ts'ao Chi-wu and Ma Hsueh-li.

Lin Neng-jan , who lived in Hopei province, heard rumours about Tsai Neng-pang and decided to study with him. In his late forties, Li Neng-jan became so skillful and powerful that he was called 'divine fist. After he returned from the place in which he had been studying to his home province of Hopei, he concentrated on training disciples, with the consequence that Hopei Hsing-i-ch'an became famous throughout China.

He had many disciples, but among them Kuo Yun-shen was the most famous. He was said to have no worthy opponents in the whole nation. Kuo Yun-shen was especially noted for his skill in a technique called the peng-ch'an, with which he was able to down almost all corners. In one bout, he employed this technique and killed his opponent, with the result that he was thrown into prison for three years.

He continued his training during his period of incarceration and is said to have developed his own special version of the peng-ch'an at that time.

Since he was chained, he was unable to spread his arm wide. His shackles made it necessary for him to raise both arms whenever he raised one. Ironically, the apparent inconvenience enabled him to develop a technique that was at one and the same time an attack and a steel-wall defence. He learned to maintain a sensible interval between his own body and his opponent and to counter attacks and immediately initiate attacks. It took him the full three years of his term in jail to perfect this technique.

Although he was not a big man, Kuo Yun-shen was very strong. Once a disciple of another school of martial arts asked Kuo to engage in a match with him.

Kuo complied with the man's wish and immediately sent him flying with one blow of his peng-ch'an. The man rose and asked for another bout. Once again Kuo did as he was requested, but this time the man did not rise, because one of his ribs was broken. The study of Hsing-i-ch'an involves first basic development of ki through Zen then the study of the Chinese cosmic, philosophy called T'ai-chi-hs5eh, which originated as a system for divination and reached full development during the Sung period.

The physical aspects of training involve five techniques called the Hsing-i-wu-hsing-ch'an: the p'i-ch'an splitting fist , peng-ch'an crushing fist , tsuan-ch'an piercing fist , p'ao-ch'an roasting fist , and the Kuo-ch'an united fists plus a fifth that is an advanced application technique called the lien-huan-ch'an connected-circle fist. As a person practices using these techniques in training sessions and bouts with opponents, he gradually learns which suits him best.

Hsing-i-ch'an is further characterized by forms hsing in Chinese and kata in Japanese based on the instinctive motions of twelve actual and mythical animals: dragon, tiger, monkey, horse, turtle, cock, eagle, swallow, snake, phoenix, hawk, and bear. The very name Hsing-i-ch'an means that it is the ability to use these motions without conscious consideration that gives the system its meaning.

The practitioner of Hsing-i-ch'an must use the forms automatically and without reference to his conscious will.

Taikiken Book PDF

The point that sets Hsing-i-ch'an most clearly apart from other martial arts is related to this theory, for in Hsing-i-ch'an training, no matter how thoroughly a person may have mastered the techniques, if he is unenlightened about the basic meaning of the forms, his efforts are wasted.

People striving for progress in the martial arts must be aware of this point and must keep it in mind throughout their daily practice. Relations between opponents in Hsing-i-ch'an are especially distinctive in three respects.

First, since there is no way of knowing what kind of attack the opponent will try, Hsing-i-ch'an does-not prescribe such things as maintaining fixed distances and employing kicking techniques. Instead, the individual must always move toward his opponent and counter his moves as he attacks. Second, since defense must always be perfect, in Hsing-i-ch'an, one arm is always used for defence purposes it may be either the mukae-te or the harai-te method; see p.

Third, there is no strategy, and no restraints are used in Hsing-i-ch'an matches. Since the individual's body must move naturally, easily, and rapidly in conformity with the opponent's movements, there is no time for mental strategy.

Nor is there any need for restraining the opponent with one hand while kicking. At all times, maintaining a perfect defense, the person must conform to the motions of his opponent. This, as I have said, leaves no time for mental strategy.

The principle of ki, without which there could be no Taiki-ken, is not especially difficult. Though there are differences in its strengths, ki is found in every one.

Students of the martial arts attempt to train their ki to the point where, upon coming into contact with an opponent, they can give full manifestation to it. This is only as it should be, since there would be no meaning in training, no matter how assiduous, if the individual found himself incapable of bringing forth his ki at the moment of need.

There is no method for ensuring the ability to call upon the strength of ki, but standing Zen as practiced by specialists in the martial arts in China and as employed in Ta-ch'eng-ch'an and Taiki-ken, can develop a capability to do so. Standing Zen calms the nerves, sharpens the perceptions, and regulates the breathing.

When a person begins standing Zen, his mind is clouded with all kind of thoughts. Soon, however, he will experience pain in his hands, feet, or hips. When this happens, all of his thoughts concentrate in the part of the body that hurts, and he is unable to think of anything else. The pain figuratively removes the hurting part of the body from the realm of sense perception.

As one continues to suffer discomfort of this kind for a period of years, one cultivates the ability to derive great refreshment from standing Zen. Before one is aware of it, the power of ki begins to grow to maturity.

I suffered when I practiced standing Zen with my teacher Wang Hsiang-ch'i and wonder what good such practice would ever do me. When I felt this way, Wang would tell me, 'Even if I explain it to you hundreds of times, you will not understand ki;' it is something that you must experience yourself.

I one finds it impossible to cultivate ki in himself through Zen training he will never be able to cultivate it in himself. It is because ki is not mastered easily that it is of immense value. In spite of the difficulty of explaining the profound meaning of ki in words, I think I can make something of its nature clear by referring to the spinning of a child's top.

A top that turns rapidly about its axis, seems to be standing still, but anything that comes into contact with its whirling sides is sharply and forcefully dashed away. A practitioner of the martial arts who generates the power of ki is like the spinning top.

Though from the outside he seems perfectly calm and still, an opponent who comes into contact with him is immediately driven away by the force of the man's ki. There are no fixed forms in Taiki-ken. Although this book presents methods of defense and attack they are only examples of the kinds of attacks and defenses that are possible. Practicing to perfect Zen and hai constitute the basis of training.

When one comes into contact with an opponent, one's body must be able to move with complete freedom. Forcing large and small people to practice the same forms is meaningless.

Furthermore, excess attention to forms only kills freedom of motion.

Taiki-ken aims at allowing each individual to use the body motions that suit him. This is both the outstanding merit and one of the greatest difficulties of Taiki-ken. A person only begins to bud as a true practitioner of martial arts of the inner school when he is able to employ the movements that are inherent in his own body.

It is because Taiki-ken allows the person to evolve his own forms of motion that it is sometimes referred to as lacking, yet having, forms.

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One of the important points in Taiki-ken training is the disassociation of the body parts; the arms must be trained to act on their own and alone.

The same is true of the feet and legs.

This is connected with the lack of fixed forms in Taikiken. For instance, there are no such things as right positions or left positions in Taiki-ken. The arms are antenna constantly sensitive to what can be done for the sake of protection. The hips are like the earth in that they provide stability.

It is, true that sometimes we employ training in lowering and raising the hips, but this is only for the sake of developing flexibility. There are no definite hip techniques, because a person whose body is trained and flexible can use his hips as he needs to. Generally, the steps taken in Taiki-ken are small; it has been said that among the great men of Taiki-ken there are none with wide strides.

Defense and attack constitute all of the hand work in Taiki-ken. The two techniques for the hands are called mukae-te. In the former, one uses the inside of the arm to block the opponent's arm and to pull it inward. In the latter, one uses the outside of the arm to parry the opponent's techniques.

It is further important to know how to move from mukae-te to harai-te. For the sake of discussion, I assume that the word arm means everything from the shoulder to the fingertips. When a person stands as shown in Fig. A, Taiki-ken practice assumes that the arm will move like the antenna of an insect.Space tivity in the atmosphere and electron density in the lower iono- Res. This error is zero for horizontal cillations caused by sporadic layers Fig.

X, Adv. Lindal, G. Orcnestra uninstalled Garritan n' am moving on. It follows from Eqs. During this long time, a number of people have become convinced that my approach is right, however, and have joined me in training. But more important still, he remains prepared to blow the dart from the tube even as he moves about. The paper is structured Figure 1.

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