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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
copyright holder ©2000. It is also illegal
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
Copyright © 1995
Moontagu Books Australia
First Published in Australia 1995
First Published Electronically in April
2000
All Rights Reserved
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
N
  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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