Taichi Chuan Style Chen

CHEN FORM Di yi lu - 1st sequence (in 74 movements)

The CHEN school is widespread and well established in Europe and has inspired many other styles.

Chen was born during the Ming dynasty (1368-1644). 

Master Wang Xi An (19th generation: Custodian of the style) transmitted this form to M° Ai Jun Zhang.

Lao jia yi lu  Christian RASOTTO

The origins

It should be noted that the term Taiji (supreme fact) is at the heart of the foundations of Chinese thought.

The generally recognised founder is Chen Wangting (1600 - 1680), belonging to the ninth generation of the family descended from Chen Bu. He lived in the middle of the seventeenth century in the village of Chenjiagou (Wenxian district, Henan province in China), where the first historical traces of his existence can be found in written annals. (A more mythical origin dates its creation to the eleventh or fifteenth century by the Taoist hermit Zhang Sangfen). The name of the style is borrowed from the Chen family.

Chen style is considered to be the origin of Yang style tai chi. Wu style tai chi is a descendant of Yang and Sun style tai chi is a descendant of Yang and Chen.

According to Chinese historians, both kungfu techniques from several schools of the time and health techniques (Tuna, breathing work and Daoyin art of long life, whose historical origins are attested as early as the fifth century BC) would have been brought together in the creation of Taiji Quan.

It is interesting to note that the similarities in the sequences of the original Taiji Quan with Shaolin Kungfu can easily be explained by the geographical proximity (two days' walk) between the village of Chenjiagou and the Shaolin Monastery. For five generations, Taiji Quan was only transmitted to the members of the Chenjiagou village and its techniques were jealously guarded within the clan.

Maître ZHANG aijun  et Christian RASOTTO jardin du luxembourg

The practice of the Chen style is based mainly on the work of two Taolu (sequences) with bare hands:

Di yi lu - 1st sequence (in 74 movements)

er lu - 2nd sequence (or pao chui - cannon fists)

There are two versions of Di yi lu:

Lao jia (old form)

xin jia (new form) created by CHEN Fake.

The sequence is composed of the same movements and the gestures are very similar, but the use (martial applications) of the movements is often very different.

There are also many forms of synthesis generally conceived for competition or as a pedagogical element (created by some contemporary masters like Wang Xi'an, Chen Zheng Lei, Chen Xiao Wang...).

Nevertheless, the study of the first 15 movements of "Di yi lu" constitutes the basis of the work. We find in these first 15 movements alone all the principles and changes (directions) that are found in the rest of the form. It is also said that the first movement (The Celestial Guardian piles the mortar) constitutes the base of the base, and that it is imperative for a good progression, to execute it correctly before continuing.

Traditionally, it is only after having mastered the Di yi lu that one can start learning the tuishou and the weapons (sword, sabre, large lance, staff, halberd...), and the Er lu pao chui. The second sequence is characteristic of the Chen style (there is no equivalent in the other styles). It is an 'explosive' work, which clearly shows the origin and the martial work.

Maître ZHANG aijun  et Christian RASOTTO jardin du luxembourg

The difference between the two empty hand sequences can be summarised as follows:

for Di yi lu it is: the body that takes the hand

for Er lu it is: the hand that takes the body

This means that the study of the first sequence is a listening (intention) carried towards the inside (proprioceptive work), while the second sequence is made to carry the intention towards the outside (martial application).

The Tuishou is also called the third taolu, because it is also a codified sequence on several levels, and can be worked on alone. The Tuishou is a stage of martial work that should lead to the practice of Sanshou (free combat)

Although Taiji quan initially remained within the Chen family (traditionally taught only to the eldest son and daughter-in-law), it spread from 1928, the year Chen Fa Ke began teaching it in Beijing.