Review: @chaos_wrestling , Bristol, September 2022

I’ve written quite a lot on this blog (and upset plenty of people in the process!) about the deep connections between performance, ritual, religion, theatre, entertainment and martial arts, particularly in the Chinese martial arts traditions. But it’s not only the Chinese martial arts that function as this one-size-fits-all container for self defence techniques, self development techniques, pugilism and good old-fashioned raucous entertainment. There are strong traditions of wrestling-based entertainment in almost all cultures. Whether it was the gladiators of Ancient Rome or the Jujitsu mania that swept early 1900s Victorian England and America alike, or the recent ADCC 2022 grappling championship with a 14,000-strong audience, for as long as men (or women) have wrestled, sparred or boxed there have been other men working out ways of getting people to pay to watch it.

A section of Qing Dynasty (1644-1912) court painter Lang Shining’s painting depicting a wrestling contest in the royal court, performed as entertainment for the emperor.

England is no different, and so I find myself at Total Chaos, in Kings Oak Academy, a secondary school in Bristol, England, for my first visit to a real life Pro Wrestling event. I’m here ostensibly because of my 13-year old son and his obsession with WWE, which he watches almost every day, but I can’t deny I’m curious to see what all the fuss is about myself; to see what martial arts looks like when the performance elements aren’t hidden, disguised or denied, but brought to the fore and celebrated.

It begins: the first match is between the heel – the obvious bad guy – Tate Mayfairs – and the face, the obvious good guy, Joseph Connors. In terms of audience participation knowing who you need to boo for and who you need to cheer for takes a lot of the mental load off you, and you can just relax and enjoy it going along with the various chants that spontaneously break out amongst the crowd. In that way it’s a lot less stressful to watch than MMA, and a lot more family friendly and less bloody.

Tate Mayfairs about to be thrown by Joseph Connors

And the skill level is really impressive. Mayfairs and Connors are engaged in a ‘strap match’, in which they are tied together with a strap at the wrist which they both utilise in very technical ways that reminded me of the rope dart techniques found in Chinese marital arts.

As a child I used to watch wrestling religiously on World of Sport every Saturday morning in the 70s and early 80s, when it was on one of the only 3 TV channels you could watch in the UK. That was the era of Giant Haystacks, Mick McManus, Catweazle and Bid Daddy.

Things have come on a long way since then. Joseph Connors really looks the part of a modern day WWE wrestler: he’s lean, strong and his hair is long. Although Chris Hemsworth-lookalike Charlie Sterling who comes on next has even more hair, and even tighter pants.

Charlie Sterling being dropped by Sam Doyle

There are surprises throughout the night. The central conceit of Total Chaos is that you don’t know who is coming on next, you have to see who the Chaos Generator throws out – we get to see current King of Chaos champion Danny Jones vs Mulligan (who was a properly nasty heel) in a match to be decided by who got smashed through a table first, and then there is the surprise inclusion of “Jack from the bar” a comparatively skinny teen who had been serving drinks all evening from a small hatch in the foyer. Jack gets thrown into the show to make his Chaos debut in a male vs female match against the formidable Ava White, which was great fun. The poor boy didn’t stand a chance, but what a way to go.

Ohhhh Jack from the bar-ohh.

There was an all-female match up with Kanji vs Rayne “Make it rain!” Leverkusen, a tag-team event featuring the DEAD SAD BOYS and, surprisingly, 3 other wrestlers, (whose names, I apologise, I forget) and then a surprise final bout – Wait! It’s not over! – as “All Wales Champion” Brendan ‘Bronco’ White storms the stage to take on Eddie Dennis. These guys really brought the house down with incredible back flips from the top ropes.

Verdict: The athleticism and skill is real and it’s fantastic entertainment. There are moments of comedy, danger, tragedy, heroism and the wrestlers put it all on the line. Throughout the show the plot line of two rival wrestling factions, personified initially by Mayfairs and Connors, is weaved and developed into a feud, building to a grudge match tag team event bringing in Danny Jones and Mulligan, that will be decided in November at the next Total Chaos event: All or Nothing. I can’t wait! I just hope my 13-year old son still wants to go, or I’m going to have to go on my own…

But that’s not all – there are two shows that day with the first being to decide the new Maiden of Chaos Champion. Don’t miss it!

Ji – To press or crowd in

I was reading through my latest purchase, Chen Style Illustrated, again recently and I got to something that piqued my interest – it’s the section where they are describing the 8 energies and we get to Press (Ji)

“When in contact the aim of this gradual rolling move is is to unsettle the balance of he opponent.”

It’s not a bad description at all, but I don’t resonate with the word “gradual” there. The most common application you tend to see for Press is of a kind of “bump” that puts the person off balance, but my experience of Ji has been that there’s nothing particularly gradual about it. That bump can be applied in a hard sharp way. Jin done in a forward direction (which is Press) can often be quite jolting and it hurts inside.

The 8 energies are:

掤 peng, 捋 lu, 挤 ji, 按 an, 採 cai, 挒 lie, 肘 zhou, 靠 kao

Google translates 挤 as “press” or “crowd in”. (I’m not sure that another translation you often see of “squeeze” is helpful. I’ve read people writing about squeezing the hands together – that’s not it at all. ) From that you get the sense of a situation where you are already in contact with the person and, perceiving a point of weakness in their defence you press them further on the point. It reminds me a lot of the strategy of Horse in Xing Yi, which is to attack a point of defence that is already defended but has a weakness you can exploit.

Cheng Man Ching doing Press

In the Tai Chi form Ji is usually done with the back of the hand in the typical Grasp Bird’s Tail sequence (presumably because it the easiest way to capitalise on a good position you’ve already achieved), but there’s nothing about the energy you’re using that means it has to be done with the back of the hand. It can be done with a fist or palm too.

And this is where the Tai Chi waters get a bit murky. There is the martial technique Press, which is to do with pressing further forward into an opponent you are already contacted with, and then there is the abstract concept of “jin in a forward direction”. Anytime you express jin (strength derived from the ground through a relaxed body) in a forward direction you could be said to be doing 挤, but when you put it into a Tai Chi context it takes on this quality of crowding in and pressing that attack.

Did Taoist cultivation exercises really influence Western gymnastics?

I was watching a video recently about the origins of Swedish Gymnastics, the exercise system created (or codified) by Dr. Pehr Henrik Ling in the 18th Century. Swedish Gymnastics was part of the “Physical Culture Movement”, which began in Europe during the 19th century, spreading to England, the United States and can still be found today in the form of Gymnastics, Body Building and modern massage.

(Discussion of Swedish Gymnastics is usual centered around the fact that they contain more of the content of a modern Yoga class than you find in anything from ancient India. This information usually comes as a shock to most people, but postures like Downward Dog or Table Top are straight from Swedish Gymnastics and have little to do with ancient Indian Yogis on a path to enlightenment. You can find out more about that in the book Yoga Body by Dr Mark Singleton, or his Yoga Journal article.)

But today we are not interested in Yoga. We’re interested in the connection between Swedish Gymnastics and Taoist health exercises. It’s always been been assumed that Ling was, at least, inspired, by the Chinese/Taoist breathing, gymnastic and alchemical systems (what we would call Qigong today) when he created his gymnastic system, if not actually copying them, but the following video by Physical Culture Historians makes the case that there was no Chinese connection for Ling’s work at all. Have a watch:

It’s quite a persuasive video. I mean, it doesn’t matter much these days – nobody except cultural historians really practices the old style of Swedish gymnastics anymore, as far as I can see, and millions of people practice yoga and Chinese Qigong, but it did start me thinking about the whole question.

From watching the video it appears that the commonly quoted idea that Ling traveled to China at some point is bogus. Which leaves the idea that he might have been exposed to a book on Taoist gymnastic exercises. Everything traces back to the 1779 article by Jesuit priest Cibot “Notice du Cong-fou [Kung-fu] des Bonzes Tao-see Tao shih” which you could translate as “Kung Fu xercises of the Taoist Priests”. The video above calls these the “old form of the popular Baduanjin exercises” – however, I’m not convinced that’s what they are, but anyway… I agree with the point the video is making, which is that these seated exercises don’t seem to have much in common with Ling’s exercises, which are all done standing.

The video makes no reference to Joseph Needham’s Science and Civilisation in China, Vol 5, which is the work that, I think for most modern scholars, adds the most credence to the idea that Ling’s exercises were based on Chinese Taoist gymnastics. But Needham is also using Cibot as his source. Needham says:

Our little digression, if such it was, on Chinese calisthenics, has brought us to the time when the Jesuit P. M. Cibot (3) presented Europeans with a short but celebrated paper on the strictly macrobiotic exercises of the physiological alchemists.a His ‘Notice du Cong-fou [Kung-fu] des Bonzes Tao-see [Tao shihJ’ of + 1779 was intended to present the physicists and physicians of Europe with a sketch of a system of medical gymnastics which they might like to adopt-or if they found it at fault they might be stimulated to invent something better. This work has long been regarded as of cardinal importance in the history of physiotherapyb because it almost certainly influenced the Swedish founder of the modem phase of the art, Per Hendrik Ling. Cibot studied at least one Chinese book, but also got much from a Christian neophyte who had become expert in the subject before his conversion. Cibot did not care much for the Taoist philosophy, but believed that kungfu and its medical theory was an ‘estimable system’ which had really worked many cures and relieved many infirmities.

Did this work really influence Ling? Maybe he read it, who can say, but I think the idea that Ling’s exercises are in any way copies of these Taoist exercises seems to be stretching things a bit. In any case, there were already plenty of existing exercises systems in Europe that are the most likely source of Ling’s influence, not to mention that Ling got a lot of his stuff from fencing, which he was very familiar with.

I think we also have to address the issue of whether anybody can truly create something new, or not, as well. Every new Kung Fu style, for instance, is not really new, it’s a blend of things that have come before with some new ideas added.

So, I have to say, it is looking like Needham is wrong here and that Ling wasn’t influenced by Chinese sources, but equally, I don’t think Ling created all these exercises himself out of thin air. Every great innovator stands on the shoulders of giants. Either way, Ling’s system remains a fascinating snapshot of exercise methods that started to sweep Europe, and US, paving the way for the things that would follow.

Getting lost in words like Qi and Yi

Photo by Happy Pixels on Pexels.com

I was observing the usual argument/discussion between two people about ancient Chinese words like Yi and Qi that frequently happen in Tai Chi circles, and it was going down a familiar route..

“Don’t lecture me! I read classic Chinese and Yi means ‘idea’ and Qi means ‘movement’.”

“Really? Wang Yongquan wrote ‘To mobilize Qi, you create an empty space, by Soong and a light Yi to empty the area. The differentiation of yin and yang is what makes Qi flow.”

“Seems quiet different then…”

Confused! Photo by Oladimeji Ajegbile on Pexels.com

And on and on and on…

Recently I had a conversation with a very experienced Chinese martial artist (it will be released as a podcast soon, don’t worry) about how these things are trained in Asia vs how we do it in the West. 

He made the point that in the West we have to understand something intellectually before we will do it. i.e. we have to know we’re not wasting our time, that we will get something out of this. It has to ‘make sense’. And we usually ask loads of questions before even trying it. In contrast, in Asia, there is a lot less questioning and a lot more doing. You just do it. If you’re doing it wrong you hope your teacher will notice and put you on the right track. But generally you just keep doing it secure in the knowledge that eventually you will get it. It’s all in the feel. If you have the feel right, then you are doing it. End of story.

Nowhere is this distinction between the Eastern and Western approach more clearly represented that on discussion forums about Tai Chi that are full of Westerners. We love to argue about what these ancient concept and words like Qi, Yi and Xin really mean. As if one day we will arrive at the ultimate answer. It seems we can’t get enough of it. 

But here’s the secret: it doesn’t matter how you define these words, what concept or theory you use for their implementation, or how well you read Classical Chinese from the Ming Dynasty. What matters is – can you do it? Can you show it to me?

If I said, “Show me your Yi. Let me feel your Jin” Could you do it?

If you can then it doesn’t matter wether you define Yi as “idea”, “mind” or “intent”. I’m sure we’re all familiar with the famous phrase coined by Polish-American scientist and philosopher Alfred Korzybski, who gave a paper in 1931 about physics and mathematics in which he wrote that “the map is not the territory” and that “the word is not the thing”, encapsulating his view that an abstraction derived from something, or a reaction to it, is not the thing itself.

So, all these online arguments about Qi and Yi, are effectively pointless. They are map, not territory. However, I do think that a little intellectual understanding can be useful. Especially if it stops you asking questions long enough to just practice. Also, there’s always this temptation to think that if I can just understand something perfectly, or write it down in the perfect, most simple way, then eventually everyone will go “Yes! That’s it!”

Anyway, as I was practicing this morning a thought popped into my head which I thought felt right, so I thought I’d write down and share it:

“Yi is the direction you’re sending your mind in, and the Jin follows.”

To me, Yi is always about a direction. And it is directed. It’s the opposite of a vague, warm, fuzzy haze. It has a steadfastness and a focus. There. Did that help? Or did it just make you more confused. Answers in the comments section please. If you have your own pithy phrase to summarise a concept as subtle as Yi that works for you, then feel free to add it below.

I’ve written before about Yi in Tai Chi Chuan. So, you can have a read of that too.

Whole body movement

Chen Ziming demonstrating whole body coordination.

What makes Tai Chi, Tai Chi? One of the things you often hear said is that whole body movement, or whole-body coordination, is what makes Tai Chi different to other kung fu styles. How this is interpreted in Tai Chi Chuan, however, seems to vary slightly, moderately or even hugely depending on the style of Tai Chi you’re watching or doing.

I was scrolling through the excellent 1932 book by Chen Ziming (I’ve discussed this book before) on Chen style small frame called “The inherited Chen family boxing art”. I did a search of the text for “whole-body coordination” and it appeared 34 times! That gives a good sort of indication on how important he thought it was to his Tai Chi Chuan. In fact, the phrase “The entire movement must have whole-body coordination.”, appears in almost every single description of a move in his form.

Earlier in the book he lists the key points of Tai Chi boxing and says:

[8] WHOLE-BODY COORDINATION

四肢百骸協同動作此之謂周身相隨故太極拳一動無有不動一靜無有不靜
Your four limbs and hundreds of bones are to be moving cooperatively. This is called “whole-body coordination”. Hence in Taiji Boxing: “When one part moves, every part moves, and when one part is still, every part is still.”

Chen Ziming

He’s quoting “When one part moves…” from the Tai Chi Classics there. But what does he mean?

In some styles of Tai Chi the footwork is lively and continually moving. Wu (Hou) style springs to mind as a good example. In others, there are moments where the practitioner seems to almost stop in a semi-static posture for a moment or two – Chen style springs to mind. It’s therefore no surprise then that people’s definition of what “whole body movement” actually is can vary considerable. 

It clearly doesn’t mean that the feet have to be moving all the time. My belief is that it’s more to do with engaging the whole body in a movement – think of the difference of lifting a heavy weight with just your arms, or getting your whole posterior muscle chain involved with the movement, all the way down to the feet. A Judo hip throw is a good martial example. When picking up a heavy object (like a spear) it’s more obvious when you are engaging the whole body and when you’re not. With a solo bare-hand form it requires an extra level of awareness to discern if you are engaging your whole body, or not, in a movement. You can essentially cheat because with no weight to carry, there are no consequences to using local movement. This is one of the advantages of practicing archaic weapons forms, even in the modern age – they give you direct feedback on your whole-body coordination.  

On a more subtle (esoteric?) level, whole-body movement can refer to dantien controlled movement, as often exhibited in silk reeling exercises. This is where you’re controlling the extremities (the limbs) by subtle movements from your dantien. This is a step beyond simply activating the posterior muscle chain in a movement, it’s a different way of moving altogether, and well worth investigating. Find out how to do it here.

Whether you subscribe to the belief that a dantien exists, and can be used to control the limbs, or not, you’ll notice that Chen Ziming only listed whole body coordination as one of the key points of Tai Chi boxing. There are others – 10 others in fact. All of which are worth noting too:

Key Points for Taiji Boxing
 性質
 [1] The Nature of the Art
 方法
 [2] Methods
 程序
 [3] Sequence of Training
 姿勢
 [4] Postures
 動作
 [5] Movement
 呼吸
 [6] Breathing
 精神
 [7] Spirit
 變著轉勢
 [8] Whole-Body Coordination
 周身相隨
 [9] Switching Techniques & Transitional Movements
 身作心維
 [10] The Body Performs & the Mind Ponders
 無貪無妄
 [11] Do Not Be Greedy or Rash
十三勢術名及其演練法

Super Rare Style Club Best-Practice Refresher

Here’s a humorous piece I wrote recently that I thought I’d share. It was inspired by my most recent podcast, in which I had to (again) explain that the Yang style I do isn’t the common Yang style – it’s a much smaller sub style, which meant I belong to the Super Rare Style Club. And then I thought, what if that club was real? 🙂

Hi!

I just wanted to refresh everyone on the Super Rare Style Club best practice we put together in March.

I’ve noticed some people are still not crediting their Super Rare Style correctly, can we make an effort to be Brilliant at the Basics with our Super Rare Styles, please?

Our content is being shared across the world and it has been flagged to me that when the basics are missing it makes bragging rights and ego boosting more time-consuming than necessary.

In particular, it has been flagged that a number of people are not correctly crediting their Super Rare Style at least once a week. Super Rare Styles need constant reference, not just once a year at the annual Kung Fu Banquet get together.

So, here’s a timely refresher:

1. The first rule of Super Rare Style Club, is that we do not talk about our Super Rare Style, unless nobody has asked about it, in which case we talk about it all the time. Although, if somebody asks you about it specifically, you just reply, “Sorry, it’s secret”, obviously.

2. The second rule of Super Rare Style Club is to be sure to condemn other people’s Super Rare Style as bullshit. Just not your own Super Rare Style, which we can also refer to as “elite” if necessary.

3. At least once a week you must casually mention that your Super Rare Style is no big thing, except that it TOTALLY DOMINATES in all physical encounters.

4. Avoid all sparing type scenarios and sport fighting matches, or anything that involves “testing”, with anybody except your own students. This is not the exclusive venue that your Super Rare Style demands!

5. Remember, the reason your style is Super Rare is that it’s exclusive, special and THE BEST, and not because nobody actually liked it that much, so it all but died out. Those are lies perpetrated by your enemies!

Thank you for your compliance, and have a great day!

Graham Barlow

Super Rare Style Membership Co-ordinator and Public Liaison Officer (acting up).

Super Rare Style Club secret handshake. Photo by fauxels on Pexels.com

A lovely little poem by John Roedel

I discovered this amazing poem recently and thought it was too good not to share. I think it relates nicely to the world of Tai Chi. I hope John Roedel doesn’t mind me sharing it. Check out his book on Amazon.

“I wrote this poem 8 months ago and it changed my life”
by John Roedel

my brain and
heart divorced
a decade ago
over who was
to blame about
how big of a mess
I have become
eventually,
they couldn’t be
in the same room
with each other
now my head and heart
share custody of me
I stay with my brain
during the week
and my heart
gets me on weekends
they never speak to one another

instead, they give me
the same note to pass
to each other every week
and their notes they
send to one another always
says the same thing:
“This is all your fault”
on Sundays
my heart complains
about how my
head has let me down
in the past
and on Wednesday
my head lists all
of the times my
heart has screwed
things up for me
in the future
they blame each
other for the
state of my life
there’s been a lot
of yelling – and crying
so,
lately, I’ve been
spending a lot of
time with my gut
who serves as my
unofficial therapist
most nights, I sneak out of the
window in my ribcage
and slide down my spine
and collapse on my
gut’s plush leather chair
that’s always open for me
~ and I just sit sit sit sit
until the sun comes up
last evening,
my gut asked me
if I was having a hard
time being caught
between my heart
and my head
I nodded
I said I didn’t know
if I could live with
either of them anymore
“my heart is always sad about
something that happened yesterday
while my head is always worried
about something that may happen tomorrow,”
I lamented
my gut squeezed my hand
“I just can’t live with
my mistakes of the past
or my anxiety about the future,”
I sighed
my gut smiled and said:
“in that case,
you should
go stay with your
lungs for a while,”
I was confused

the look on my face gave it away
“if you are exhausted about
your heart’s obsession with
the fixed past and your mind’s focus
on the uncertain future
your lungs are the perfect place for you
there is no yesterday in your lungs
there is no tomorrow there either
there is only now
there is only inhale
there is only exhale
there is only this moment
there is only breath
and in that breath
you can rest while your
heart and head work
their relationship out.”
this morning,
while my brain
was busy reading
tea leaves
and while my
heart was staring
at old photographs
I packed a little
bag and walked
to the door of
my lungs
before I could even knock
she opened the door
with a smile and as
a gust of air embraced me
she said
“what took you so long?”

Merry Christmas!

Kickboxing Santa Claus

As we find ourselves at the eve of yet another Christmas day, it’s time to reflect on what’s happened this year, the mistakes we’ve made and to think about what we can do to improve ourselves next year. So, (I’d like to own up to stealing this entirely from @arthurdent, but it’s a great message that I can totally get behind):

“In the spirit of the season, I don’t want to end the year on bad terms with anybody. So if you’ve crossed me or wronged me in some way, and you’re ready to apologise, I will be receiving DMs at this time.”

Merry Christmas!

Thoughts on Tai Chi Push Hands

Photo by mana5280 on Unsplash

Range

People tend to do push hands at the wrong range. I think the combat benefits of training push hands disappear almost entirely when you are too far out.

I notice when I train it with people they keep wanting to edge back. You need to be a range that feels uncomfortably close, until it feels comfortable.

If you look at MMA (sorry to use that as an example, if it rubs you the wrong way, but it provides brilliant examples and feedback of the dynamics of two people in a violent encounter) one of the big, high-percentage, often fight-ending, techniques is the counter left (or right) hook; the check hook. This happens after the fighter throws a jab – you move back (or slip) and throw your hook over the top – that’s the range push hands is working in, and a good practical example of what skill at that range can do.

If you watch this video of Cheng Man Ching pushing hands you can see he tries to stay in close all the time – in fact, when he’s launching people he kind of ‘cheats’ and takes an extra half step in so he’s right inside their base, which enables him to show off a bit more on the distance he can push them – this is only possible because they are keeping their ‘front door’ open with a wide stance. The way I was taught is that your toes match the opponent’s heels, fist width apart to allow for ‘shin biting’. (Lots of people do this distance correctly, but go shoulder width apart – leaving the groin too open and letting people step in to launch them. It’s just a bad habit to get into).

Don’t mistake push hands for sparring

Chinese martial art people in general I think spend too long in these double or single ‘arm contacted’ type positions – in more martial sparring sessions these moments happen in split seconds. People don’t stay here. If you end up putting your arms out looking for that position you get punched on the nose. I think doing too much of it breeds bad habits. You’re doing that ‘safe’ training to learn skills that are hard to acquire, which then get used in freer environments, rather than try to mimic the ‘safe’ environment in freer training.

Staying in this range all the time with another person doing ‘soft’ stuff like push hands seems to lead to teachers who start showing off and generating cult-like guru behaviour. It’s a trap you can fall into if you’re not careful. If your students start treating you like a holy saint, then that’s a red flag!

I’m really not a fan of the kind of following that builds around some of the big names in Tai Chi, like this guy, Adam Mizner. He plays the guru card well, and I’ve seen lots of videos where his students really overreact to him in a way that makes me think they all fell down a rabbit hole years ago. However, the guy clearly has some good skills at push hands, as you can see in this video. This video I think is one of the least worst of his I’ve seen (in terms of over reaction from his students) – yet the group still all stop what they are doing to ‘watch the master’ and play his guru game:

Fighting

It’s always worth repeating, even though its kind of obvious, – you don’t need push hands to fight. Combat sports turn out accomplished fighters quickly without these methods.

You can practice all the applications in a Tai Chi form in push hands – it’s one step up from doing them as stand alone techniques because it requires more timing, flow and ‘listening’, but this is still not ‘fighting’.

Jin

One of the reasons for push hands is to learn to use Jin not Li. For a short answer of what that means, I mean using the ground strength in your movement (jin), not local strength (li). It’s easy to fool yourself that you’re ‘doing it’ when you perform a Tai Chi form, because there’s nobody else there. Can you ‘do it’ when somebody is providing some light resistance? Or trying to ‘do it’ back to you? Push hands enables you to find out. I wish people would view push hands more as a tool for learning that, not as a competitive sport of limited wrestling. It’s like people have been given a knife, but they insist on using it like a spoon.

And the use of Jin in directions also requires a strategy to use them, which can also be practiced in the laboratory of push hands. Listen, stick, yield, neautralise and attack.

In push hands you ‘listen’ to the push from the opponent (with your body), you stick to their limbs (so you can feel and listen) then you yield to their pressure, which leads to neutralising their attack, so that you can attack yourself.

In sparring you use the same idea, but you cannot rely on being stuck to their arm. However, you need to keep the same process going that you’ve learned in push hands, just sometimes there will be no contact – you can still neautralise, and yield, through subtle changes in body posture and position, thanks to your use of sensitivity. Once you take ‘push hands’ into a more real sparring environment, I think you’re in the same territory where Xing Yi spends most of its time training. In Xing Yi it’s just the same idea, even if it looks different – you do not attack blindly at the opponent – that won’t lead to success against somebody good, bigger or stronger. In Xing Yi we have this phrase “don’t attack when you see an opening, attack when you see the heng” – I would interpret that as you only attack once the opponent’s attack has been neautralised (heng being the point of neautralisation); depending on your level of timing, this can be before the attack has even been launched. Good opponents will leave fake ‘openings’ for you to attack. Therefore you don’t attack based on what your eyes alone see – you attack based on feeling for that moment of neautralisation. Different training methods – same results.