Back to articles index

Pushing Hands: Just One Aspect of Self-Defense
copyright 1985, Ray Hayward

Is there too much emphasis on pushing-hands? The answer to this question is, yes. Pushing-hands is only the second step of a four-step process we go through to acquire the art of T'ai-Chi Ch'uan for self-defense. The first step is equilibrium. The second is pushing-hands. The third is free-hand. The fourth is weapons training.

Now let me briefly explain each step so we can see what each has to contribute to our self-defense training.

The first step, equilibrium, is also called 'getting a root.' When we practice T'ai-Chi Ch'uan, we must pay extra attention to our steps. When we step with our foot, it should be empty, then we should gradually shift our weight to that foot.

Achieving a Root is Essential

In this way, we can fully exercise our legs and gain enough flexible strength to be able to 'root.' If you step with weight on both feet, you will be committing the mistake of 'double-weighting' and will be taken far off the path to equilibrium.

When you have gained a root, no one can push you over, no matter what technique they use. You have the energy to resist, but won't, and can neutralize an opponent's energy because your waist can obey your mind.

If you don't have a root, when you turn your waist to neutralize, you will fall over by your action. Without a root, you won't be able to apply the subtle techniques of T'ai-Chi Ch'uan. So, this can be considered the most important step.

The second step, pushing-hands, can be divided into two parts. The first part is learning how to yield. This is for defense. We want to lose, not gain-small loss, small gain; big loss, big gain. When we are pushed, we don't resist.

Pushed 100 Times, Yield 100 Times

If we can't neutralize, we just fall over without a struggle. This is called 'investing in loss,' which rids us of our ego and fully exercises our legs to further develop our root.

Gradually, we will be able to neutralize and not let our opponent's energy come to our body. If we are pushed 100 times, we will yield 100 times, never losing balance. We are like a willow tree, bending 100 times in the wind. Our waist seems 'boneless.' Once you reach this stage , you can go on to learn the second part of pushing-hands: counter-attack.

To counter-attack the opponent is not so easy. You must know the techniques of insubstantial and substantial, and the techniques of finding the center of gravity, and finding your opponent's defect position while maintaining your superior position.

You must also know the most effective line to push the opponent, and how to concentrate your energy in one direction while avoiding 'double-weighting.'

You must not collide with your opponent. You must know about all the kinds of energies, such as withdraw-attack energy, uprooting energy, 'on the spot' energy, sudden energy, neutralizing energy, hearing energy, receiving energy, interpreting energy, and the sticking energy as used by the Yang family.

There are many more kinds of energy, but all of them come from using the whole body as one unit. If you don't have all of these conditions before you counter-attack the opponent, you will fall into the error of 'double-weighting' and only execute a 'blind-push.' Only these techniques can be considered the true way of counter-attacking in T'ai-Chi Ch'uan.

The Third Step

The third step, free-hand, can also be divided into two parts: Ta-Lu and sparring sets. Ta-Lu is an advanced practice in which two people use the original 13 postures to attack and defend.

Ta-Lu helps the practitioner to further understand the neutralizing, pushing, and striking techniques as well as how to utilize the five steps and the eight directions. An example is the Yang family's Ta-Lu, which uses the techniques of Roll-Back, Push, Shoulder, and Slap, following the eight directions.

Wang Yen-nien's Ta-Lu uses Ward-Off, Roll-Back, Push, and Press against Pull, Split, Elbow, and Shoulder following an East-West direction.

The sparring sets, also called 'miscellaneous combat,' use the postures from the Solo Form as well as auxiliary techniques to show how the principles of T'ai-Chi Ch'uan are used to handle counter-punching and kicking attacks as well as pushing and grappling attacks.

Included in every posture are the three techniques of hua/neutralize, na/hold, and da/attack. The sets also teach how to 'join' with an opponent, and how to 'stick' with them so you can sense their intentions. You also review all the pushing-hands techniques as well as learn how to 'change steps' and 'turn body.' You learn various 'folding' techniques as well as how to control your opponent.

Without learning the third step it will be difficult to engage in combat with opponents from other martial arts systems. If should be noted that my teacher, T.T. Liang, combined all the pushing-hands, Ta-Lus, and sparring sets into one form he calls the T'ai-Chi two-person dance. By practicing one round of this form, which has 178 postures, students can cover all the aspects of the two-person training.

The fourth step, weapons training, is very important to the development of the intrinsic energy. By practicing the empty hand forms, we are starting to develop the intrinsic energy, but by practicing with weapons we can fully develop our energy.

Most martial arts strike out with the arm, which uses force from the bone. This force is exhaustible as well as detrimental to health. T'ai-Chi Ch'uan uses the intrinsic energy which comes from the sinews and tendons of the whole body. The added weight of the weapons helps to fully strengthen the sinews, which in turn, strengthens the intrinsic energy.

When practicing empty-handed, we try to get our energy to our hands, but when using the weapons, we try to extend our energy to the very tip of the weapon. After practicing with weapons, we find it easier to get energy into our hands as well as an increased amount of energy at our command.

So, the purpose of weapon training is to fully develop and liberate our intrinsic energy. If you don't have this energy, you won't be able to apply the techniques of T'ai-Chi Ch'uan and will never advance even to the lowest levels.

In conclusion, let me say that the reason some modern practitioners can't use their art for self-defense is because they haven't followed the correct procedure of learning and practicing.

Equal attention must be given to the four steps. Not one may be missing. Let us remember the Yang family and their disciples, who depended solely on T'ai-Chi Ch'uan for their self-defense skills.

All the aforementioned information was told and taught to me by my master, Liang Tung-tsai. My deepest thanks go to him.

Ray Hayward teaches in the Minneapolis, Minnesota area.

This article appeared in T'ai Chi - Perspectives of the Way and its Movement, Vol. 9, No. 1, February 1985, published by Wayfarer Publications, Los Angeles.

Back to articles index