The Connection to the Training

It is normal when one is immersed in a practice to ask questions ... but not normally useful.

The change that will start with daily exercises will multiply with an awareness of the depth of the Way.

The failure not to compare with other practitioners or the teacher will lead us into total confusion.

It is in this period of transition, sometimes confusing and even painful, to remember to practice: only the practice has value.

Engulfed in large sentiments, tied by excessive sentimentality or paralysed by his endless questions, we forget to practice.

He frames the citations of his teacher, read books which "give the truth" and trys to validate his progress with other practitioners, but does not practice much.

In this state of any latent power and probable realisation, we do nothing.

The new pain, a source of concern and questions, the connection changes to the body, which is most neglected, and this new capacity to not accept a certain form of stupidity we have a problem. So we sit down to digest this mass of information and we miss the training.

To keep things simple and use the first lines of Lu Bong Bin on its "hundred characters":

"Nourish the chi and guard the silence"

The practice gives the energy and intimacy which is the answer to all our questions.

Often, too often, we do not look, but we want to find. We want the result, but we do not spend enough time in the process of accessing it. Basically we would like to be accepted as the wisest and strongest in the world, but we would prefer not to have to work for it. Or "a little", since this does not change too many things in our lives.

Any change, even the happiest, is making its dose of "friction", pain or punishment, and in any case, it is necessary not to neglect the factor of "time".

We can not rely only on our direct experiences as it is the result of our practice. This practice is the way known by the an experienced teacher who may guide his student at every stage of his evolution.

The changes are the fruits of intelligent work on a serious way.

But we are talking about "work", not questioning.

There is an order that must be followed for evolution of the way that is reality and not an illusion nourished by bad expectation: we must regulate many aspects of our nature.

We must regulate the body and this is done in three complementary steps:

* The root (the connection with the Earth)

* Strengthening (balance function / structure that preserves health)

* The relaxation (in conjunction with co-ordination)

When the body is at the point of acquiring these three conditions through an integrated practice and we can spend work breathing. There are three stages in this part of training:

* Recognition of respiratory movement (with the breath)

* Transformation of respiratory flow (rhythms and games of the breath)

* Liberation of respiratory constraint (exempt from any "technique")

In this body and the respiratory movement free, we have the tools to understand the emotional mind and facilitate internal silence. This work on the emotions will also include three parts:

* Discover the nature of emotions ( real and body)

* Feel the internal changes (linked to emotions)

* Relax its reactivity to emotions ( "surfing" rather than "drowning")

Only from that moment can we start a real energy work: how to feel "energy" in a tired body, fed by superficial breathing and inhabited by an almost constant fear? The work of energy is the beginning of the way, but without real foundation based on real practice, its only the wind. How to move this energy if it does not exist?

We can not use as the mass of energy that is available, the excess. If we do not practice enough, if we are in a phase of intense learning, if one is sick or if it is too contracted, there is not enough energy available tfor movement.

The learning phase requires a large amount of energy for the movements themselves but also to "become" news. Sometimes it is paradoxical to see that all his "practice", and no energy, but we must not forget that at this stage of the course, we don't do, we are learning to practice ... it ' is very different.

Can be seen as learning to drive a car: we use a large amount of energy and tensions in learning when it is possible to relax ... this is the phase of learning.

Whoever is in the practice does not have the time to ask questions or surmise ... he's training.

But who can train without questioning the practice today?

The problem of this connection with the practice is a relationship of trust, commitment. It is important to choose his own path and become totally immersed. The problem of choice and the questioning must come before practice at the time of choice (or no choice) that leads to the encounter with tradition. In practice itself and in his learning, it is wiser to stop rather than to return to any question: there is no way out and no lasting change.

The questions are important, but they are not practice: they are a part "relating" of the practice of the intellectual satisfaction, the food of the mind. The questions to calm his mind by giving him a bone to gnaw.

Be careful not to confuse the letter, "one who can speak" and the practitioner, "one who knows: one can speak of the practice, one can guide you on the way. Intellectual knowledge can never be a source of evolution on the way it can only guide them in ways that go through "divide and wander."

But in a clear and invested practice, it's very interesting to learn also about the mental data, to "cultivate" and "fill" say the classics.

Again, the teacher who can guide the practitioner.

It is important to communicate with him and it is useful to listen to his answers, concerned about the multiple issues and have already convinced the answer, ask one question to receive one validation.

If the teacher responds, it is important to listen to ... if only not to ask the same question twenty times.

Do not compare with others, do not watch the other practicioners, do not watch movies or documentaries on the way, do nothing, asks nothing more than your practice, do not have more, don't forget anything you're taught, do not ask easy questions , do not forget to ask the hard questions ... but practice.

True connection to practice is an intimate personal relationship where one is alone. One can not practice and only for himself. The rest is the result of that practice.

Until this relationship is established within the discovery of the enthusiasm and "bitter", we are learning. The way is the result of a practice that stems from learning, but is also the source of training ...

voila.

I thought the weather was going to be nice

Our mind (thinking) continuously bases itself on beliefs which reassure it.

This information is stored in our memory and becomes the basis of what we think we know. To form itself, the ego assimilates what is perceived, like a neurotic eater. All is taken, stolen from the world, to become "his".

In owning what is perceived, as well as it can, the ego builds itself comfortable limits by eliminating "what which is not known" and which is source of anguish.

Thus, a new experiment will be compared to another already stored in our memory, as soon as possible. What is new, different or too far from what we know, will be transformed to be acceptable. This phenomenon, unperceivable and hidden, is incredibly subtle, which makes it difficult to test consciously.

The practice is often paved with attempts at innovations, direct experiments, which allow us to get our heads out of our preconceived ideas, to see things differently.

From childhood, we record information which shapes our ego. This "box" will become "what we believe to be". The environment, our education and our genes define this "character". With all of that, we put down prejudices which will enable the ego to own the world.

Reality, "what is", is interpreted by our perception and becomes "what appears to be". We perceive, the information is put in relation with our personal database, the ego monopolises it, and it is stored in a familiar form so as not to disturb the stability of our character. Thus we do not see a tree, a sunset or our partner anymore, but only the reminiscences of what is already in memory. Nothing new, therefore one gets bored, so one thinks.

If we try to explain to somebody what we believe to have perceived, it often becomes “what we are telling (ourselves)" … and from there, a deep gap is created compared to the initial perception.

What was already interpreted by our mind at the time of assimilation undergoes another egotistic interpretation with the regurgitation: The syndrome of the photocopy: the more we copy, the more we move away from the original.

When referring to what we have in stock (memories and beliefs), and not to that which we perceive, we cut ourselves from reality. In addition, with this habit of always referring to the known, we go towards the result of prejudice: calculation.

Knowing "what we believe", we offer the world a few sorted possibilities, based on the acceptable things which we condescend to perceive. We project so much onto the Universe, that we only perceive what confirms us mentally, that which flatters our ego.

In this jumble, we put our moods, our hopes, our regrets, and all of that “darkens our light".

We can summarise this by saying that the source of all this pathological functioning is Fear.

This functioning will spread to the world and more particularly to others. Thus, we will expect from our relations and our exchanges that everything goes in the direction of our ego. If this was not the case, we would filter the information perceived sufficiently, in order to only keep what confirms our gentle madness.

We will have also the capacity to avoid certain situations, more or less consciously, so that we don’t perceive what disturbs us.

The practice tends to remove prejudices in order to perceive clearly. It will go against all that has just been mentioned.

We will meet presence and confront our fear if we can bear it, to awaken us a little and move from a viscous unconsciousness towards a light version.

In this state known as "of awakening", we will have, thanks to the teaching, the moments of clear perceptions that will be a new basis for the beginning of the remainder of our life.

In the tradition, we start with ourselves. We will seek further than what we believe to be and we will try to get to know ourselves. This meeting with our mental functioning and our dissociation from it will give us a first approach.

Then, using precise exercises in a progressive evolution, we will go towards the release of our perception.

This capacity to perceive is incredibly pleasant, the benefits are numerous; for example, the disappearance of boredom and the capacity to discover unceasingly what is already known…

After this basic work, we realise, astonished, that there are things other than us: the World. After having developed this capacity to discover ourselves, we will apply it to "what is not us".

There will be a whole series of exercises which will enable us to perceive the world and others through this acquired freedom. The exchanges with others, our capacity to communicate and our respect for the world will change, thanks to these practices.

In an opening where I do not take my thinking mind as a reference, in this freedom of a new perception, each second; the whole of my practice will "crystallise" to take an unquestionable coherence.

It is tedious and illusory to believe that a spontaneous work and without structure can release the mind. In most cases, those who work without a teacher only manage to reinforce their already suffering ego.

How can one diminish the power of the thinking mind if one cannot even rely on a tradition and lighten the thought organ?

Some speak of a fear of being manipulated; actually, it is often just Fear.

Degrees of Simplicity

It is often difficult to see what happens within the progress of our practice. 

The teacher is there, but it is useful to understand a couple of things.

Several things should be seen:

* Phenomena
* Levels of consciousness
* Stages of evolution
* Developed qualities

In training, one can feel phenomena of various intensity, which aren’t important at all, but which are real. Whether you feel this or that, within the framework of your practice, is always true, if you feel it more than you imagine it, obviously… but it doesn’t matter.

Within the framework of evolution on the Way, the pupil will go through stages, change level of consciousness, evolve towards a greater sensitivity to reality, but also, for a while, he will feel another reality. What you will be able to perceive will be analysed according to your understanding, to your progression within the great principles of evolutions; it is indeed only possible to understand with the mental tools we possess at any given time.

The developed qualities will be integrated within these perceptions with the level of awakening present at the time. They are different levels, different capacities, a different kind of work in order to evolve within each concept.

Phenomena:

When acquiring more energy, one can be prone to "flashes" of reality which might shock or awaken. The body being involved in this part of the training can give us new or old sensations on a perception level. All of that is real, you feel it, but you shouldn’t get too much attached to it.

To comment on, calculate of dissect these phenomena, is a waste of time, but it is also a way for your mind to get hold of your experience. It is very useful to share it with your teacher, in order to keep him informed, without expecting any particular feedback.

On all levels of practice, it is possible to be deluded.

Levels of conscience:

From the first day of practice until the last, one can get a taste of the Tao. It is possible, without practicing, to perceive the infinite, just as it is possible to practice unceasingly while remaining in the fog of our mind. In everyday life, we identify three basic levels consciousness: the waking state, the dream state and the deep sleep.

Within the framework of our practice, we will talk about nine states altogether, three in each basic level. Indeed, in the waking state, it is a euphemism to say that we are not always present, we often wander in states of unconsciousness which are more or less sticky. In the waking state, we speak of presence, of normal unconsciousness, and of deep unconsciousness.

In the dream state, we have the conscious dream, the guided dream and the unconscious dream.

But these incursions in the land of consciousness are not stable, there are only moments that come and go without knowing why. These little moments of clarity enable us to see that towards which we tend, that which we seek. It is useful for our search but it is not the search itself. The practice allows us to install this state of consciousness in order to make it normality.

Moreover, you will only be able to understand, interpret this perception of reality, according to your personal evolution.

Stages of evolution:

It is not a way of judging but a way of understanding: it is as the child who evolves towards language, it is not that it is "good", it is just an evolution. As opposed to the levels of consciousness, which can come and go, be unstable and changing; the stages of evolution, are permanent: the child who has access to language cannot go back.

It is only possible to go forward and when a stage is reached, it becomes unforgettable, acquired. One will always practise in the search to understand oneself. In this work, we will go towards knowing the other. In looking at oneself and the other, we will perceive the changes of the world differently.

The three stages of evolution go from our self, from one to the other, in the perspective to better seize the changes of the world.

We go from the one (us) towards the two (the other) then towards the world (all the rest).
道生一, 一生二, 二生三, 三生萬物

"The Tao produces the one, the one gives the two, the two gives the three and of the three (come) the 10.000 things."
Laozi, chap. 42

In practice we will talk about nine stages, three by basic level. The stages of evolution allow a different reading of identical elements.

The "great Taoist’s principles" have both: levels of consciousness and stages of evolution.

Developed qualities:

Whatever the discipline approached, and because people do not have the same education, the same ease or the same experience, each one will practice with his own strength and weaknesses. The idea here is simple: For the Way to be right, it must be balanced.

We must go into the aspects of the Way which we like and in those which underline our weaknesses.

The three basic qualities are body, energy and mind. We must go towards Qigong, Neidan (internal alchemy) and Shen gong (meditation) in order to cover all the facets of our being.

For the body, we work on the physical structure (strength), the relation to oneself in space (rooting) and the exchange between the body and the world (relaxation).

For Neidan, we practice the three stages described in the teaching.

There are also three levels to the work of Shengong.

It is not about working more, but about dividing our time of practice between the three levels of body, energy and mind.

That was for a finer understanding of our development in the Way, a dissection not very useful for the practice, but so satisfactory for our mind.

"A practice without concept evolves blindly, 

but concepts without practice are sterile”

(A. Einstein)

Body: Root of the Mind

In Taoism and traditional Chinese medicine is known as the yang need the yin to take root. The nature of evaporation and yang is rising, which is yang demanding the counterpart yin to "incarnate". Yang is the spirit and the yin is the matter.

The stability of the mind takes its root in the body and flexibility of the body depends on level of the mind: the yin and yang aspects of our being are closely related, they are inseparable.

But for practice, it is useful to understand the interaction of one over the other.

Indeed, with a good knowledge of the overall body / mind, we can move easily on our way ... or get stuck for years on issues that we ourselves set up.

To take an obvious example (or stupid): since the body and mind are linked, we can act on one or the other to resolve all sorts of problems overall. If I disslocate a finger, it is certainly possible to push through with the power of my mind, but the pain is unpleasant, I can not decide to use a quick and physical manipulation. I deal with the physical with the physical.

Now, in my example, if I am relaxed during the process of replacing the finger, the pain will be anecdotal. So if I am tense because of the fear of pain, I can make it impossible with overall tension of the mind: I therefore am limited by the fear, the purely physical.

In practice, we must work on three major things:

* Relaxing the body to give it optimum function,

* Working with the energy to develop a global exchange,

* Soothe the spirit to establish a silence that allows you to touch the "true perception".

To achieve this goal, we use three methods:

* The exercises aim to relax the body, in conjunction with the spirit,

* The exercises of energy exchange which are the link between body and mind,

* The meditation exercises that soothe the spirit before the body is relaxed.

We are looking at the exercises of the body a relaxation based on a more accurate perception of our being. This relaxation will be three events:

* A natural root, without position or "technique"

* A suppleness expressed through easy co-ordination

* A force externalised by a united body.

The exercises have no energy without the preliminary work of the body: it is as complete a pierced seal, it takes a long time to try and in the end has served no purpose since the seal is still empty. The exercises have many energy topics:

* A "real" sensation of energy,

* An circulation of it (if it has been clearly recognised)

* A comprehensive and natural exchange with the outside of our being.

Concerning the exercises of the mind, which require minimal use of the mind, we will never use visualisations: they are only the mental noise and as powerful as the ones we seek to appease. "Soothe the mind with visualisations is like copulating to keep her virginity," said a wise man I know.

For the mind, there are a number of practical steps that build on previous work:

* An emotional work that frees us from sentimentality,

* A work of discernment of the function of compulsive thoughts,

* A simple work of perceptions, free from mental ego.

All of this requires a precise method and adaptable to suit everybody, it requires patience and work ... and all without expectation, of course!

It is important to recognise the value of working the body and especially the importance of co-ordination. It is not helpful to be well co-ordinated to live, but it is a ruthless demonstration of our internal state of relaxation.

I speak here of a natural co-ordination that is not tied to the repetition of a specific act: everyone arrives, after a time, to imitate a movement after they have worked at it.

In this way, we are the simplicity of perception, so that one day we can do what we understand and we can understand what our body is doing (in the capacity of our own).

An exercise has gained more interest, it's just a sign of a need for change in our learning.

Initially, the exercises have a lifespan of one week, but some can work for years. We do what frees us from this form of work, these exercises, we will not lock: it is useless to cling to some form of work if one is to teach later.

For the flow of information, everyone is searching for "advanced" or "secrets" exercises while almost no one knows truly the right from the left. This serves no purpose except to increase confusion about the practice itself: its illusion and the mind is forced to create what he may perceive, the imagination works more and thought is obscured in a ceaseless internal noise.

The return to the simplicity of the observation, the actual relaxation of the body for a quiet mind is our research.

Coordination: the training of the Relaxation

Co-ordination is a process of monitoring and control of movement adapted to the situation. It is very clear to see the union between body and mind. The training of the capacity of co-ordination requires specific training, but it is also easy to see changes in his practice.

The gestures we understand and are in the spectrum of our physical capabilities. Often, we need lots of time to copy or "master" a gesture, yet we understand it intellectually: this is the manifestation of our internal "noise", our physical and mental tension.

Too much analysis, too much attention or just "trying", are safe ways to waste time on learning a movement. The action, linking the perception and ability, should be sufficient.

To gain access to more precise levels of listening to our body and mind, without going into complex practices, we have an arsenal of very subtle exercises for the co-ordination.

Our school uses co-ordination in training and throughout the practice, this capacity will allow a deeper understanding of oneself and his evolution.

The development of co-ordination requires a precise progression in the exercises and functions of the student, nobody will develop the capacity of co-ordination in the same way, but everyone reaches the same result.

To do this, the training must be precise.

Looking at all the characteristics of co-ordination.

Co-ordination is the capacity to control actions in predictable situations (stereotypes) or unpredictable ones (adaptation).

The predictable situations are grouped into actions related to our activities, our actions every day, our daily physical activities. Stereotypes are also our regular activities for which we have developed a certain level, sports, summer activities ...

Unpredictable situations are our ability to adapt to a new situation, sometimes stressful, and our ability to respond in a holistic way (body and mind) depends on co-ordination. This is where we understand better where our level of real relaxation is. The adaptation will be in learning (courses in Qigong, the art of combat) and will evolve measured by the calming of our minds.

In any case, co-ordination permits the performance of our actions with an economy of movement. Which we will carry out, almost unconsciously, how do more with less effort. co-ordination economising of our body and mind in establishing habitual patterns of adaptive reactions in function with the capacity of our body.

With a good development of co-ordination, we learn faster and deeper. We quickly learn new gestures and we will soon intergrate a way of "mastering". It is possible to remember something, but it takes time to find the place without tension, without effort, without "mental comment." A good level of co-ordination allows us to integrate the new movement almost perfectly, still a little work remains to be done over time.

We can therefore speak of two capacities of co-ordination: one specific and one general.

The specific capacity is linked to practice, to the habits of the body. It is a good way to work the basics of neuromuscular connections. But often, the specific capacity will be limited to a specific area that does very little to overflow on the daily life.

The general capacity is useful for all facets of life. It is one that will feed the adaptability of our body / mind to the stress of life. Stress is the mass of effort that must be done, consciously or not, to adapt to the movements of life, pleasant or not.

The specific capacity of co-ordination is faster to acquire. It can affect the general capacity for co-ordination, but this is rarely the case. When it relates to professional activities that are too far from the daily life (screwing bolts, surgery, stamping cards ...), we see almost no overflow on daily life.

This is especially true that if our profession is not really the result of our own choice and we do not like it. In this case, the qualities that will be developed will often be hidden in his life, "outside of his work."

A balanced practice, and one whose goal is a transformation of self, of course, will specialise in co-ordinating specific exercises that will quickly spread, soft and hidden, on the whole of his life.

co-ordination will allow us to acquire five important qualities

1. Above all a capacity to train, a capacity to learn. It is necessary to develop the co-ordination to be able to learn .... hummm, paradox, no?

2. co-ordination enables an economy of movement, which will enable us to achieve the same gesture with less effort and having removed all the parasitic movements. Thus potentialisation of physical capacity's and not by economy and not by development. This means doing more with less ... very Taoist ...

3. Well developed, the capacity of co-ordination is the ability to change his whole life in progression. In eliminating physical and mental stress, we see subtle changes in the world and we adapt globally, without effort (stress).

4. It is also the ability to understand every gesture and movement, a strong approximation of our perceptions and our physical abilities. The stage of "Xinyi", form and intellect, which allows us to combine what we see and what we do.

5. We have also in co-ordination a test on our relentless deep state: the linking of the body and mind will tell us about our internal state of real relaxation. This is the manifestation of the relaxation in work and the rapide evolution: we learn by a capacity of relaxed and attentive stability.

We can identify three aspects of the capacity of co-ordination:

* Listening to the body,

* Adaptability of the body,

* Learning from the body.

The training includes listening and adaptability, it requires a development of two other aspects together to evolve.

Listening to the body requires a certain mental silence and muscle relaxation, which in turn requires an ability of developed co-ordination. It is really difficult to attack and to relax the mind simultaneously. These are qualities that are difficult to access. However, with co-ordination it is easily worked, if we are in an intelligent practice. Listening to the body consists of four capabilities:

1. Listening to the body is above all the ability to unite the body in action. The united body enables this economy of movement, relaxation and this mental silence. The basic exercises that we are working within the school are working hard for this union of the body.

2. The ability of perception is an important quality, it allows one to measure the efforts based on need. It is the right force for the right movement, learning of the economy in terms of energy expenditure.

3. The capacity for mobility, as its name does not suggests encompasses the stability and mobility. It is related to proprioception (location of the self in space by kinesthetic). It is an expression of our quality of static balance whilst moving. This is the root, on the spot and moving. We work this a lot.

4. Proprioception and the vestibular system will allow the development of the capacity of space management. These are qualities that are too often dormant and covered with little consciousness. We will work very often this the work of us in space and the object in space (weapons, other ...). To know where you are in space with awareness is very important in Taoist teaching.

Learning includes four skills two which unite with the listening of the body. Learning gestures requires regular exposure to the exercises which must be repeated "rather than, one time in a hundred minutes, a hundred times that one minute” to apprehend correctly.

1. We find mobility and space management.

2. The ability of "timing" is not easy to grasp. It demands grasping an external rhythm whilst

imposing another which is internal. In the first case, it is a question of rhythm to be perceived in the action, in each case it must be given to objects outside the rhythm that we own. Uniting the two parts of oneself, in the action of perceiving, is in the capacity of timing.

3. We have the capacity of reaction that allows us to initiate a movement on a given signal (internal or external). This helps us to act quickly according to the perceived stimulus. In a acquisition of gesture or development of co-ordination, we need to grasp quickly and act accordingly.

4. The ability to change permits seeing, during the execution of a gesture, to change it according to the changing needs. In the action, on a different understanding of the action, is the possibility to make a change in gesture. Changing the force, an interesting by-product of co-ordination.

The practice of our school emphasises co-ordination. We know that we are trying to work on the health of the body, the circulation of energy and appeasement of the spirit. These three areas of self development are concepts that are difficult to access, but all three require good co-ordination to thrive. The capacity of co-ordination is something easy to work if you have good exercises and a competent professor, so this is our first choice of work.

This work is the way of relaxation.

Relaxation: the Explanation

Relaxation and softness

It is very important not to confuse relaxation and soft. In the internal combat arts, we must acquire a certain force (as it is not sewing or ping pong), but without muscle tension. Practitioners must pass a "real" force stage and manifestations before they can “assimilate” this force and make it soft (as far as striking). The idea of an Internal, penetrating or vibrating strike, is soft for those who give, not for the receiver.

How to define the difference between "relaxed" and "soft"?

Relaxation: Action of relaxing

Muscle relaxation brings five interesting things to all practitioners:

* The availability of muscle for immediate use in a voluntary action (speed)

* A minimum use of opposing muscles that inhibit the action (power)

* An optimal recovery of muscle efforts (recovery)

* An economy of movement that reduces energy consumption (endurance)

* A possibility of “giving the force "(penetration).

The stage of "xin yi", the "thought form", is the ability to do what we want to understand how and what we do. We will create a link between our bodies and our minds, which will provide the opportunity to act without being paralysed by our compulsive thoughts. The reverse, ie to have a calm and available mind, is also necessary ... but this is not the subject of this text.

A contracted muscle should relax before being available for new action. And relaxing the muscle demands a delay in the action which slows it. However, if we reach an optimal relaxation, the muscle is always available for action. This allows us to obtain a greater ability to stretch and contract muscles, tendons and ligaments involved in the movement: thus having more speed.

Despite the muscular relaxation, any movement leads to a protective action by the opposing muscle. These muscles protect joints against sudden movements that might injure them. In an action of punching forward for example, if we look at the arm and forearm, we see that the triceps is slowed by biceps. If the bicep is very tense, very contracted, it inhibits the action of the punch. Being relaxed, speed and power are increased (to do so, tendons must be strengthened).

The regular training can tire muscles. The specific exercises “pull” on the muscle chains. In both cases, if tension exists, it will go to the result sought. The explosion of brief movements, which are desirable in the arts of combat, are repetitions of "anaerobic" effort . This means that the muscle can not take its energy resources by the way of oxidation (oxygen). For all these reasons, the relaxation is important, through muscle relaxation further work in the effort becomes easier, with reduced production of biochemical "waste" (avoiding injuries, muscle tetany and aches).

Opposing muscles are not contracted, the muscles for action are free of tension all the way until use and the recovery cycles of cycles being easier, we consume less energy. The internal energy will therefore be available in an emergency. In addition, any long and "forced" action takes place under better conditions. Our body/machine remains in better shape longer.

The penetrating force, vibrating force, and all "small delicacies" of internal arts require a certain relaxation "course through the body." We will not present this complex subject.

It should also be noted that throughout the world, China's past and physiologists of today agree that a contracted muscle is associated with some psychological tension and vice versa. Muscle relaxation is not just availability of the body, but also a form of psycho regulation.

Softness: "Whom yeilds easily to pressure"

Par excellence, we must not yield to pressure. In a very "new age" of internal martial arts, people tend to turn into soft. They often switch into a sensing of "fantasy" energy. In this amateur illusion, the "new age" practitioner has often forgotten that a strike is a level of reality, he must therefore be forced "real and relaxed" to adapt and avoid a premature departure for the "Other Side". it is not wise to practice whilst being in dangerous illusions.

Working without muscle tension

All strengthening exercises, all techniques must be done without muscle tension. However, there is no question of being soft or gentle. It is still the combat arts and we are seeking to incapacitate potential attackers. In a good and realistic training, practitioners will often go far in exploring the various pain related to internal strikes. It is painful and often bitter, but this must be done in the most relaxing way possible. It is amazing and sometimes unbelievable to see the damage that a strike that is relaxed but not soft can cause.

Repeat work: musculature "holding but not soft"

In a serious daily work of his art, the muscles will develop. This will not be a musculature similar to bodybuilding cultures. The muscles are still relaxed but energetic. The volume will be determined by his body and frequency of practice. In my school, we keep muscle mass up to the age 45 years and let it fall gently until his last years. If we are in a time of intense work of exercises, we will gain long and relaxed muscle mass. The feel of these muscles is very similar to rubber, soft but incompressible. If we train properly every day, it is not possible to be "without muscle" or "weak".

Strengthening exercises: without tension

The exercises are repeated at length without tension, never. The speed of execution increases for some, it is sometimes slow to work. The muscles thicken at first, then stabilise. The muscles are not dry, the body is not that of an athlete. We can describe three main types of exercises:

* The work on speed,

* The work of the technique,

* The work of force.

For speed, it is clear that work on the relaxation of body and mind is a priority. It is habitual to "rush" co-ordination exercises, yet it is one of the secrets of speed. The speed request us to move quickly from one point to another. The release can overcome the clumsiness. We must have an intimate connection between what we want to do and what we do. This link is the internal by-product of a co-ordinated body. These exercises are difficult and painful, they help strengthen the body. We can distinguish different types of speed to work: speed of action, speed, reaction time, speed of decision, speed of timing and speed of perception.

The martial techniques are at the heart of the two person work. Only the practitioner will prepare his body, but during the course, he will train techniques with a partner. In the two person work we trade blows in an acceptance and with limits that depend on the commitment and purpose. Those working with the idea of being in better health can enjoy the arts of combat without going into the depths of this discipline. For those who choose the way of the warrior, in keeping with his body, he must go "test" what we learn. This is probably the most useful training, but also the most difficult. It includes all facets of practice, when we will face fear and verify his "presence". We can distinguish three steps that will build gestures "correct" means a general preparedness to deal with qualities needed to acquire the techniques (motivation, attention, lateralization, learning ability ...), preparation of specific gestures in defined order (parades, moving, distance, impact ...) a versatile development in which priority is given to expanding the capacity of co-ordination. Blockages in learning techniques often come from when the basic co-ordination is too limited.

The power is developed in a priority in styles of combat. Whether to defend or attack, either to wrap or break the opposing force, it takes power. The exercises of power are absolutely necessary for a physical confrontation. All these exercises are in total muscle relaxation, or at least the most relaxed as possible. There is no tension in the exercises of our internal school , awareness without contraction. The types of force that are worked:

* Maximum force (possibility of uniting the entire body for a global force)

* The explosive force (capacity to achieve the greatest increase in force in the shortest time possible)

* The initial force (capacity of explosive force at the beginning of muscle contraction)

* The force of speed (neuro-muscular ability to overcome resistance with the highest speed and possible reaction).

* Co-ordination: Handling the unpredictable

The capacity of co-ordination is a process of knowledge of gesture and of movement that allows for

implement right actions in predictable (stereotypes) or unpredictable (adaptation) situations . The co-ordination is not skill. The skill relates to acts partially automated and not of our own liberty, they are stereotyped gestures. For example, a very good karateka blocks brilliantly powerful attacks from another karateka at a very good level. He knows the precise gestures of his style and knows the parrys (skill). The same good karate practitioner may be in difficulty in front of a good “punch from a thug", thrown randomly and nasty. It is no longer the framework of gestures they know and they must adapt their ability through their co-ordination to match the unknown.

Co-ordinationwhich is nourished and developed has a range of capabilities:

* Separation and union of the body,

* Ability to analyse,

* Balance,

* Sense of Space

* Rhythmicity,

* Reactivity,

* Adaptation.

The dissociation and union body is a necessity to achieve maximum force. For the chi kung, the art of combat and daily life, it is beneficial to work with the body in one effort. This effort, because it is spread over the whole structure will not be "difficult". The energy expenditure is the minimum and relaxation is maximum. Similarly, in an action that requires that part of the structure, there is no need to cause a contraction throughout the body. To do this, listening of the internal system can identify and use without being stressful to the rest of the body / mind. While the body will go to a coherence that simplifies the action. From experience, we see that it is easier in learning to dissociate than to unite rather than vice versa.

The capability of analysis is a harmonisation between the various phases of the movements and the movements of different body parts. This harmonisation is reflected in high precision and high economy of movement. The more relaxed, the more we can listen and hear the body in the context of a gesture fully in line with our intention.

The balance is a complex capacity which includes several types:

* - Static equilibrium (alignment)

* - Dynamic balance in transfer (straight line),

* - Dynamic balance in rotation (circles and curves).

Not only does the balance permit the realisation of the training of the deep relaxation, but it is also the secret of sustainability of the practice. Indeed, the more the balance is more deeply rooted in us and the less we will face a deterioration of our level of technique and gestural. The principle of balance is one of the great principles of our system.

The “sense of space” to determine and change the position and movements in space and time. This is done according to the field of action (dojo, play, ring, metro) and the objects in this field of action (furniture, opponent, witness). The sense of space is linked to the vision, especially peripheral vision, and proprioception (sense of self in space managed by the kinesthetic, touch). It permits the evaluation of the distance and the evolution of gesture in time and space. The sense of time, what we call the "timing" is a determining factor in the success of the action.

What is meant by rhythmicity is the ability to understand a given rhythm from the outside and to reproduce them identically or follow a change internally. Understanding the rhythm of his opponent can disrupt, moreover, creating a rhythm one permits one also to position themselves for a right gesture. Relaxation is necessary for an immediate response within the moment of perception. Tension produces a dead moment which desynchronises the perception and action.

The reaction permits the intervening as quick as possible on a given signal. In making a conscious choice, we must have the shortest time possible between the perception of will and action itself. In the action, we need to unite as many possible qualities: strength, speed ...

It is possible that a practitioner has all the qualities necessary but has not developed the responsiveness: he is unable to act in response to external stimuli. This quality is one of the most important, it is related to working the co-ordination.

The adaptation is to turn the engine running to adapt to a new situation or continue in a different form. This "change" in the action should be relaxed but held to keep the qualities of strength and speed of the original gesture. The adaptation is closely linked to the capacity of reaction and anticipation that a decisive influence.

The work of the development of the co-ordination is done with three major components that influence and determine the capabilities we have just discussed. We will therefore:

* - Motor control (to distinguish his left, the right ,the up and down)

* - The ability of learning (to the right to the left, following an example),

* - Adaptation engine (reverse, modify or unite with an action known).

The illusion of relaxation

This illusion is seen in the non co-ordination and mental stiffness. The inability to adapt his gesture, move while accomplishing an action, are signs of tension. A health body over the long term depends on this relaxation. Joints, the health of muscles and spine will grow old in good conditions if we are relaxed. All the abuses, excesses, we will pay for, for many years. Nothing is free: if you do not need to defend your life every day, there is no need to destroy your body with a tough training for a confrontation that will perhaps never take place. The conditioning of repetition is sufficient, a hard and specialist conditioning is often dangerous. It is more useful to live long and healthy rather than malign for a few years and, then limping for the rest of his life or not to be able to use his hands.

It is impossible to physically remain weak if we follow a daily training without muscle tension. This training can be done over a long period in which the years do not have a regressive technique. It is a practice of living for the duration of it. Relaxation is the key to this sustainability.