In October of '81 Doug Chalmers recorded a fascinating interview he conducted with Peter Ralston. While quite literally on the run he managed to secure precious insights into the thoughts and experiences Ralston could share with him on The Art of Cheng Hsin. Here is that interview.
The following interview was conducted in Ralston's office while one person was shaving, one reviewing the school's books, one vacuuming, and several others passing through the room on their way to various destinations. In the midst of this uproar, Ralston and I established a contact through which were transmitted some fundamental truths about self-presentation, self-improvement and the presentation of one's experience.
ID: What are you doing when you lead a set in class?
Ralston: Three things occur, the most superficial of which is considering that the students' observation of me is part of their learning process. I'm demonstrating something to them. Often what I'm demonstrating to them is not just the movement; although I am demonstrating that, I'm demonstrating something about the sense of it, the feel of it, the energy of it. Another thing that occurs much more frequently is I am training myself. It's also my time to practice. When I'm running through the sets, what is also occurring simultaneously is that I'm practicing. I'm not experimenting at that time usually; sometimes I do, but most of the time I don't experiment simply because of the first consideration; I'm teaching, I'm not there to experiment.
Mostly it's a demonstration of what's to happen. The third thing, and what I think you were referring to because, when you first asked me this question on the floor, I was doing something very specific and that was probably from whence the question arose - then I was doing the movement for me, reproducing an experience of what it is like to be total, integral, manifesting in that way and I was not defining myself by others. When you asked me the question at that time, for example, I realized that one of the fundamental things that was going on there was that I wasn't defining myself by other beings. That's why you said, "Where did you go?" You know?
ID: Yes.
Ralston: I didn't go anywhere; I wasn't defining myself by the other individuals in the room, so that shift made a difference in the appearance of things through your observation. Rather than doing that, I was creating an experience of Being, through the manifestation of doing the art; enjoying the movement and the power. Creating the movement and the power without consideration about "Is the movement good?" or "Is this movement gonna be good for them?" Just, "Ah, this is what's happening, I'm gonna do this (gestures) woosh!"
ID: That sounds like what I saw. In teaching, is it best to demonstrate physical forms and energy forms, or to shoot for recreating an experience fresh each time? From my exposure as an apprentice instructor, I realize the latter to be much more difficult.
Ralston: I prefer the latter. I have time to demonstrate things individually while I'm teaching individually. Sometimes my main motivation for doing it for myself is as a demonstration. If I don't experience the power and joy of, say, T'ai Chi, for example, then I'm not going to create that in my experience to communicate to them. By creating an experience I'm actually teaching better, or preparing myself to teach better, because I'm producing the experience of the art that I'm going to teach, so that when I start to teach I have that in me. I'm coming from present experience rather than from memory.
ID: It sounds like more of an effortless way to teach, if nothing else.
Ralston: More real.
ID: It also sounds like a valuable skill for students to learn to create experience.
Ralston: People see different things, and people learn in different ways. Some people learn through feeling, some people learn through visual observation, and some people through hearing. Sometimes I'll address their intellect, sometimes I'll address their body, sometimes their feeling or their sense of something. I'll hit all those areas so that people have a better chance of learning.
ID: Yes, I have noticed that.
Ralston: Sometimes somebody is ready to observe energy, so I'll demonstrate the energy because they can get more of the communication of what I'm doing when they observe energy rather than when they just observe the body moving. So I have to do the energy for those who will see it, to see it. And sometimes someone who's been hung up in the body, just learning the movements, learning the mechanics, which is a very valuable thing to do, all of a sudden starts to notice that there's something different about the way, say, I do the mechanics versus the way a beginner does the mechanics. Even if they can't notice any difference in the movement itself, they may notice a difference in the way it feels to them. Noticing these differences may come as a sense of things. "That person's doing something different; I can't identify it. It feels different to me, but I don't know why." That's their first sense of energy, see?
ID: Yes.
Ralston: You notice something about the look of it, the feel of it to you. It might come as an animated quality, a sense of wholeness, sense of power, or you might notice that something else is going on for that person other than simply moving through the air the way most people move through the air. People notice different things. I really appreciate when someone notices things that I truly enjoy and am very close to. The other day someone was relating to me her experience of watching me do the T'ai Chi set. She was talking about watching energy, but she talked about it in her own way. One thing she said was, "Oh, is that what it's like for a person to actually go into the planet?" She's a student of body movement.
ID: A kinesiologist?
Ralston: No, more in the neighborhood of observing and defining through physics the way bodies move.
ID: Does she use computers in her work?
Ralston: I think that's an interest of hers.
ID: Computers are one of the newest tools to be used in sports medicine. By filming an athlete with markers attached to parts of his body and logging these into a computer as various locations in space, a very specific model of how this person moves can be generated. Such models are invaluable for correcting a golf swing or a running form or retraining an injured limb.
Ralston: That's beautiful. There's so much stuff to be done with the body, it's incredible. If they wanted to and had the time and interest, we could get everybody on this planet moving with absolute grace and beauty. Which is to say a lot more than just having the enjoyment of watching people move that way or the enjoyment of being able to move that way. Like Feldenkrais said, it changes one's self concept very, very much. When you change the way someone moves their body, you change the way they think about themselves, the way they feel about themselves, and the way they feel about the world. When you change people's thoughts and feelings about the world you change the way they are. It increases their power and their ability to relate openly.
Someone said that several times she had to keep from crying out of joy of watching that energy move. Now that to me is an extremely wonderful acknowledgment, that somebody actually feels the joy, that someone actually feels the wonder that I feel when I do that sometimes. Sometimes not. (Laughs) Sometimes it's absolutely incredible to me, it's so splendid. Now that's noticing energy. So I must demonstrate that, at least from time to time, so people can get a better hit on it and to encourage them to do it themselves.
In January 2010 Peter Ralston will present his Auckland Summer Seminar, his third successful seminar to date. Call Alan Roberts to secure your place NOW!
Wednesday, July 29, 2009
Tuesday, July 28, 2009
My Cheng Hsin-Back to the Future part 2
When asked to describe what Cheng Hsin is I've often struggled with an adequate explanation.
Such is the complex nature of the art, or so I think. Probably because I've not been able to call it something I can relate it to. It has always been difficult to share it with others but the more I work on my own experiences of it the easier, well at least easier than it was before to give something of a label to what I think it is.
However in the 'Internal Dialogue' I found an article written by Peter Ralston on this very same thing. I can relate to it and it is written in a way that can be understood with some contemplation.
Ralston writes "At Cheng Hsin we have to communicate to you about something that is impossible to symbolize. What I mean by that is we can talk about it, we can communicate how great we think it is, we can represent it, but we cannot actually say or even show what "it" is. I cannot symbolize it for you and have that symbol be "it." So when all is said and done - even before all is said and done - you will have to make a leap. You will have to go beyond anything you've seen or heard and simply realize the outstanding value and magnificent opportunity that the words Cheng Hsin represent."
"Imagine you are a Tahitian and you've never been off the warm, tropical island that "is" the world to you. Now say I start talking to you about snow. No matter what I say, you will not have an experience of snow - unless you do the improbable by experiencing snow beyond anything I've said to you. So imagine an experience such as that for Cheng Hsin, which is not as easily represented as snow."
"So you see, one of the essential components of Cheng Hsin is inquiry. Many of us don't truly know how to powerfully use our facility to inquire, to question. Asking the right question and truly wanting to know requires first an openness and an allowance for not knowing, and most of us are too busy trying to know or pretend we know, to actually inquire! To ask the right question is more valuable than receiving a thousand answers. But this has to be done with your being, not just with your mouth or mind."
"So lets exercise that ability: I want you to actually question why you came here, and the way I'd like you to do that is by telling yourself whatever comes to mind right off. Whatever is the case for you. Then I'd like you to pause and take another look. Why would you come to something like this?"
"Beyond that, I want you to ask yourself what you want. Not just here, but what do you want that would motivate you to go out and investigate something? Start inquiring into your motivations and into what you want in relationship to yourself - dig a little deeper into that. What do you want for yourself? Are you willing to get it? Are you committed to openly and honestly asking that question, and then putting in the time and discipline and intelligence to pursue what you need to pursue? To practice and learn and deeply move your own being, so that you actually become what you want to be?"
"Consider this: Freedom is a cornerstone principle and goal of Cheng Hsin, and perhaps even its purpose for being."
Peter Ralston
February, 1985
Peter Ralston will be in Auckland, New Zealand in January 2010. Book NOW with Alan Roberts and secure your place.
Such is the complex nature of the art, or so I think. Probably because I've not been able to call it something I can relate it to. It has always been difficult to share it with others but the more I work on my own experiences of it the easier, well at least easier than it was before to give something of a label to what I think it is.
However in the 'Internal Dialogue' I found an article written by Peter Ralston on this very same thing. I can relate to it and it is written in a way that can be understood with some contemplation.
Ralston writes "At Cheng Hsin we have to communicate to you about something that is impossible to symbolize. What I mean by that is we can talk about it, we can communicate how great we think it is, we can represent it, but we cannot actually say or even show what "it" is. I cannot symbolize it for you and have that symbol be "it." So when all is said and done - even before all is said and done - you will have to make a leap. You will have to go beyond anything you've seen or heard and simply realize the outstanding value and magnificent opportunity that the words Cheng Hsin represent."
"Imagine you are a Tahitian and you've never been off the warm, tropical island that "is" the world to you. Now say I start talking to you about snow. No matter what I say, you will not have an experience of snow - unless you do the improbable by experiencing snow beyond anything I've said to you. So imagine an experience such as that for Cheng Hsin, which is not as easily represented as snow."
"So you see, one of the essential components of Cheng Hsin is inquiry. Many of us don't truly know how to powerfully use our facility to inquire, to question. Asking the right question and truly wanting to know requires first an openness and an allowance for not knowing, and most of us are too busy trying to know or pretend we know, to actually inquire! To ask the right question is more valuable than receiving a thousand answers. But this has to be done with your being, not just with your mouth or mind."
"So lets exercise that ability: I want you to actually question why you came here, and the way I'd like you to do that is by telling yourself whatever comes to mind right off. Whatever is the case for you. Then I'd like you to pause and take another look. Why would you come to something like this?"
"Beyond that, I want you to ask yourself what you want. Not just here, but what do you want that would motivate you to go out and investigate something? Start inquiring into your motivations and into what you want in relationship to yourself - dig a little deeper into that. What do you want for yourself? Are you willing to get it? Are you committed to openly and honestly asking that question, and then putting in the time and discipline and intelligence to pursue what you need to pursue? To practice and learn and deeply move your own being, so that you actually become what you want to be?"
"Consider this: Freedom is a cornerstone principle and goal of Cheng Hsin, and perhaps even its purpose for being."
Peter Ralston
February, 1985
Peter Ralston will be in Auckland, New Zealand in January 2010. Book NOW with Alan Roberts and secure your place.
My Cheng Hsin-Back to the Future part 1
I've enjoyed reading and contemplating many of the articles written in the 'Internal Dialogue Anthology'. They're a wonderful collection of articles written over a five year period from January 1981. I would like to share some of my favourites and to encourage you to look into what has been historically written about the Art of Cheng Hsin. I found it to be fascinating, thought provoking and informative.
Here's what Doug Chalmer's, one of Ralston's students, wrote back in 1981. I find it incredibly interesting to read another students thoughts when it comes to Cheng Hsin. I'm sure you will too.
Doug wrote this in March of '81 'A Brief History Of Cheng Hsin'
Cheng Hsin is a teaching sourced by Peter Ralston. This teaching is what we are constantly attempting to penetrate through the vehicle of martial arts, consciousness studies, and the Apprentice Instructor training program.
Cheng Hsin is the direct experiencing of the True Nature of all things. What is it that changes the focus of one man's career in the martial arts from gaining total mastery of an already existing system to creating a different study incorporating not only many martial arts, but other disciplines as well?
For the answer I spent half an afternoon with Peter Ralston. From 10:00 a.m. in his office sipping hot beverage and answering telephones through tagging along on a College Avenue errand to 2:30 p.m., we talked. I emerged from this session with several pages of notes, new insights on subjects ranging from handguns to waking up in the morning, and a resolve to use a tape recorder the next time I interview Peter.
His first answer when questioned about the history of Cheng Hsin still stays with me: "There's no history to the truth." The facts behind the founding of this Way are, however, quite interesting.
Well before his teen years, Peter began the study of martial arts with Judo. He then continued through Jujitsu, Karate, western fencing, Kung Fu, western boxing, T'ai Chi, Aikido and several others. Some he found satisfying, others were disappointing to him, but no art offered the whole of what Peter was looking for.
When he found a teacher with something worthwhile to share, he "juiced" him for as long as he could and then moved on. Such as with his teachers Wong Chia Man and Chen Chi Cheng. Peter studied with them for many years, doing some teaching, which he continued to do with their encouragement after leaving their formal instruction. As much as Peter enjoyed practicing and teaching these systems (Jing Mo and T'ai Chi), he also realized this was not "it."
So, in 1973 he started advertising the instruction of Natural Boxing (a term applied to free form martial study coined many years ago.) A quote from the Natural Boxing promotional poster reads: "Emphasis of this Path is outwardly devoted to the understanding of relative relationships through the practice of physical encounter (Martial Arts), but with primary concern for the understanding of "Mind" and the superior method of 'boxing' and living that comes from the "Natural" approach that this teacher emphasizes." The name Cheng Hsin came a year later, but this poster was the beginning of the communication of Cheng Hsin.
"Before that time," says Peter, "my experience of Cheng Hsin was incomplete. I was aware that something was missing, but I didn't know what. In 1974, I realized unity (integrity) to be the fourth ingredient, and it all fell into place." This was a gratifying realization for Peter because no one before or since has put forth these qualities in this form.
The principle of unity or inclusion is largely what sets this Way apart. No matter how profoundly we adhere to one principle, that adherence does not cause us to exclude any of the others.
The Cheng Hsin School of Internal Martial Arts opened at 6601 Telegraph Avenue in March of 1977, adding at that time the study of Pa Kua Chang to its existing curriculum of T'ai Chi Ch'uan, Hsing I Ch'uan and Northern Sil Lum Kung Fu. One year later, Peter won the World Martial Arts Tournament in Taiwan.
My own impression of Cheng Hsin is as of a tree that, now complete with its leaves, branches, roots and trunk, will continue to grow, but will always remain a tree.
Doug Chambers
March, 1981
I will over the next few weeks share a number of facinating articles that I found extremely helpful in my quest for a better understanding in the Art of Cheng Hsin. Spend time looking into each article and work on establishing and experiencing the concept being discussed.
And once again for those who can Peter Ralston is back in Auckland, New Zealand for his annual Summer seminar in January 2010. I thoroughly recommend booking your place with Alan Roberts for this incredible training experience. He will challenge you and provide you with an experience of being uncomfortable with what you think you already know. Book NOW!
Here's what Doug Chalmer's, one of Ralston's students, wrote back in 1981. I find it incredibly interesting to read another students thoughts when it comes to Cheng Hsin. I'm sure you will too.
Doug wrote this in March of '81 'A Brief History Of Cheng Hsin'
Cheng Hsin is a teaching sourced by Peter Ralston. This teaching is what we are constantly attempting to penetrate through the vehicle of martial arts, consciousness studies, and the Apprentice Instructor training program.
Cheng Hsin is the direct experiencing of the True Nature of all things. What is it that changes the focus of one man's career in the martial arts from gaining total mastery of an already existing system to creating a different study incorporating not only many martial arts, but other disciplines as well?
For the answer I spent half an afternoon with Peter Ralston. From 10:00 a.m. in his office sipping hot beverage and answering telephones through tagging along on a College Avenue errand to 2:30 p.m., we talked. I emerged from this session with several pages of notes, new insights on subjects ranging from handguns to waking up in the morning, and a resolve to use a tape recorder the next time I interview Peter.
His first answer when questioned about the history of Cheng Hsin still stays with me: "There's no history to the truth." The facts behind the founding of this Way are, however, quite interesting.
Well before his teen years, Peter began the study of martial arts with Judo. He then continued through Jujitsu, Karate, western fencing, Kung Fu, western boxing, T'ai Chi, Aikido and several others. Some he found satisfying, others were disappointing to him, but no art offered the whole of what Peter was looking for.
When he found a teacher with something worthwhile to share, he "juiced" him for as long as he could and then moved on. Such as with his teachers Wong Chia Man and Chen Chi Cheng. Peter studied with them for many years, doing some teaching, which he continued to do with their encouragement after leaving their formal instruction. As much as Peter enjoyed practicing and teaching these systems (Jing Mo and T'ai Chi), he also realized this was not "it."
So, in 1973 he started advertising the instruction of Natural Boxing (a term applied to free form martial study coined many years ago.) A quote from the Natural Boxing promotional poster reads: "Emphasis of this Path is outwardly devoted to the understanding of relative relationships through the practice of physical encounter (Martial Arts), but with primary concern for the understanding of "Mind" and the superior method of 'boxing' and living that comes from the "Natural" approach that this teacher emphasizes." The name Cheng Hsin came a year later, but this poster was the beginning of the communication of Cheng Hsin.
"Before that time," says Peter, "my experience of Cheng Hsin was incomplete. I was aware that something was missing, but I didn't know what. In 1974, I realized unity (integrity) to be the fourth ingredient, and it all fell into place." This was a gratifying realization for Peter because no one before or since has put forth these qualities in this form.
The principle of unity or inclusion is largely what sets this Way apart. No matter how profoundly we adhere to one principle, that adherence does not cause us to exclude any of the others.
The Cheng Hsin School of Internal Martial Arts opened at 6601 Telegraph Avenue in March of 1977, adding at that time the study of Pa Kua Chang to its existing curriculum of T'ai Chi Ch'uan, Hsing I Ch'uan and Northern Sil Lum Kung Fu. One year later, Peter won the World Martial Arts Tournament in Taiwan.
My own impression of Cheng Hsin is as of a tree that, now complete with its leaves, branches, roots and trunk, will continue to grow, but will always remain a tree.
Doug Chambers
March, 1981
I will over the next few weeks share a number of facinating articles that I found extremely helpful in my quest for a better understanding in the Art of Cheng Hsin. Spend time looking into each article and work on establishing and experiencing the concept being discussed.
And once again for those who can Peter Ralston is back in Auckland, New Zealand for his annual Summer seminar in January 2010. I thoroughly recommend booking your place with Alan Roberts for this incredible training experience. He will challenge you and provide you with an experience of being uncomfortable with what you think you already know. Book NOW!
Tuesday, July 21, 2009
Peter Ralston,Founder
Peter Ralston was raised in Asia and began studying martial arts at the age of 9. By the age of 19 he was a black belt in Judo and Jujitsu (Nidan), black belt in Karate (Shodan), had been Sumo champion at his high school in Japan, Judo and fencing champion at UC Berkeley, and had demonstrated proficiency in Kempo, Ch'uan Fa and Northern Sil Lum Kung Fu. At age 19, a growing interest in the "internal" martial arts lead him to study T'ai Chi Ch'uan, Hsing I Ch'uan, and Pa Kua Chang.
Ralston has pursued this endeavor with a passionate determination for more than 35 years. He sought out and studied with the world's most demonstrably skilled teachers, broadening his study with such arts as Aikido, Japanese and Chinese fencing, western boxing, Muay Thai (Thai boxing), and new levels of his own investigations into all of these arts.
Exceptional commitment (often practicing for more than eight hours a day) and depth of study, intense meditation and open inquiry led to profound levels of skill and understanding.
Consistent with Zen studies, his investigation into martial arts also came to include a questioning of reality. Long periods of intense contemplation resulted in many enlightenment experiences regarding the nature of self and reality, which greatly influenced his study.
To communicate his understanding, Ralston founded the Cheng Hsin School in 1975. In 1977 he opened a center called "The Cheng Hsin School of Internal Martial Arts and Center for Ontological Research" in Oakland, California.
Intent on revealing the depth and power of this work, in 1978 he became the first non-Asian ever to win the World Championship full-contact martial arts tournament held in the Republic of China.
Ralston's main focus in his teaching has been to uncover and communicate the principles behind any subject matter; frequently it is about being effortlessly effective.
His main focus in his facilitation work is to uncover the truth of things, to break through assumptions and beliefs, and to assist others in having a direct, authentic, and experiential increase in Consciousness.
He has trained staff or conducted workshops for numerous groups, including various t'ai chi, aikido, and other martial arts associations, as well as human transformation organizations such as Lifesprings, Institute of Self Actualization (ISA), Robbins Research Institute (NLP), Actualizations, and the Institute for Empowerment.
He is a highly trained and insightful facilitator, openly teaching what he has learned from decades of training, insight and direct experience.
For those who can you must experience Peter Ralston who is once again heading down under for his annual January 2010 Summer Seminar in Auckland, New Zealand. Book your place now!
Ralston has pursued this endeavor with a passionate determination for more than 35 years. He sought out and studied with the world's most demonstrably skilled teachers, broadening his study with such arts as Aikido, Japanese and Chinese fencing, western boxing, Muay Thai (Thai boxing), and new levels of his own investigations into all of these arts.
Exceptional commitment (often practicing for more than eight hours a day) and depth of study, intense meditation and open inquiry led to profound levels of skill and understanding.
Consistent with Zen studies, his investigation into martial arts also came to include a questioning of reality. Long periods of intense contemplation resulted in many enlightenment experiences regarding the nature of self and reality, which greatly influenced his study.
To communicate his understanding, Ralston founded the Cheng Hsin School in 1975. In 1977 he opened a center called "The Cheng Hsin School of Internal Martial Arts and Center for Ontological Research" in Oakland, California.
Intent on revealing the depth and power of this work, in 1978 he became the first non-Asian ever to win the World Championship full-contact martial arts tournament held in the Republic of China.
Ralston's main focus in his teaching has been to uncover and communicate the principles behind any subject matter; frequently it is about being effortlessly effective.
His main focus in his facilitation work is to uncover the truth of things, to break through assumptions and beliefs, and to assist others in having a direct, authentic, and experiential increase in Consciousness.
He has trained staff or conducted workshops for numerous groups, including various t'ai chi, aikido, and other martial arts associations, as well as human transformation organizations such as Lifesprings, Institute of Self Actualization (ISA), Robbins Research Institute (NLP), Actualizations, and the Institute for Empowerment.
He is a highly trained and insightful facilitator, openly teaching what he has learned from decades of training, insight and direct experience.
For those who can you must experience Peter Ralston who is once again heading down under for his annual January 2010 Summer Seminar in Auckland, New Zealand. Book your place now!
Saturday, July 11, 2009
What Level III Apprentices have Discovered part 3
Principles of Effective Interaction
Once again I have taken the following from articles from Level III Apprentices.
What is effortlessly effective interaction?
Exploring the body-being we find principles that support using the body more effectively and with less effort. So it is with interaction. The Principle of Effective Interaction is at the core of interactions that regularly turn out well. Although simple in design, the principle takes some work to dissect and understand in relation to everyday matters; therefore instead of presenting this principle directly, we offer four dynamics that are by their very nature aligned with it.
Related to martial interaction, the following four dynamics prove very helpful:
Once again I have taken the following from articles from Level III Apprentices.
What is effortlessly effective interaction?
Exploring the body-being we find principles that support using the body more effectively and with less effort. So it is with interaction. The Principle of Effective Interaction is at the core of interactions that regularly turn out well. Although simple in design, the principle takes some work to dissect and understand in relation to everyday matters; therefore instead of presenting this principle directly, we offer four dynamics that are by their very nature aligned with it.
Related to martial interaction, the following four dynamics prove very helpful:
- Listening: A genius of being arises from the capacity to be with this event as it is occurring now. This capacity is found in authentically hearing the "communication" given by this condition and present circumstance.
- Outreaching: Having a true connection with the condition of life is to fully embrace, lend ourselves over to, and be in relationship with the event as it occurs. All that is perceived through our listening is actually touched, and so a connection is made.
- Joining: The power of joining begins by following the present force or activity. By allowing the occuring activity to be completely as it is, we accomodate and include it as we are being molded by it. We "join" with what is and can then relate to it more effectively.
"By learning to yield and follow, joining activity without resistance, we form a real union with that activity. We then have the power to be in control without leaving the grace of this union."
Ralston
Joining is allowing results to be created within the context of following. It is necessary for achieving an effortless power
- Neutralising: The energies and forces that could disrupt our condition of integrity are neutralized. They are allowed to reach their conclusion of disharmony so that the interaction naturally returns to a condition of balance.
Peter Ralston is once again coming to Auckland,New Zealand for his annual Summer Seminar 2010. Book Now!
What Level III Apprentices have Discovered part 2
Some Cheng Hsin Discoveries: Once again this written work was taken from the articles on the Peter Ralston Cheng Hsin.com website.
Peter Ralston is a key contributor to the Cheng Hsin work. In simple, he holds an experience of what Cheng Hsin is, and has created the possibility of doing this particular work. Following are just a few of Ralston's contributions to the work of Cheng Hsin. What has been discovered may be useful in your own pursuit. These are not to be taken as truths, but as directions to be explored for yourself.
Principles of an Effortlessly Effective Body-Being.
What is an effortlessly effective body-being?
The human body has a particular design, and can be utilized in alignment with that design or not. In this exploration, it appears that there are certain principles governing the function of the body-being, and as we align with these principles we become more effective with less effort. One way to talk about these principles is with five distinctions.
Peter Ralston is a key contributor to the Cheng Hsin work. In simple, he holds an experience of what Cheng Hsin is, and has created the possibility of doing this particular work. Following are just a few of Ralston's contributions to the work of Cheng Hsin. What has been discovered may be useful in your own pursuit. These are not to be taken as truths, but as directions to be explored for yourself.
Principles of an Effortlessly Effective Body-Being.
What is an effortlessly effective body-being?
The human body has a particular design, and can be utilized in alignment with that design or not. In this exploration, it appears that there are certain principles governing the function of the body-being, and as we align with these principles we become more effective with less effort. One way to talk about these principles is with five distinctions.
- Being Calm and Present: Consider that naturally we are simply in the presence of "what is" at this moment, and thus in a state of calmness. This is the base condition from which we experience the arising of thought, emotion, desire, repulsion, upset, and anything that we call uncalm or not present.
- Centering: Anything appearing in form, as an object, has a center. The greatest integrity in moving the mass is when this movement is governed by the center of the mass. When alluding to a function of mind, centering usually refers to being present, calm, emotionally balanced, and aware of the body.
- Relaxing: The tissues and muscles are naturally relaxed. Tension is an activity of "doing" whereby something is held in place. Relaxing is a function of letting go of control and allowing the unbound and natural condition of the body to be present.
- Grounding: We are drawn to the planet through the force of gravity. A fact of our living on the planet is the constant presence of this force. Our willingness to surrender our body-self to this power is our first blend. It is a "lending" of our claim to things, to this flow, this force.
- Being Whole and Total: We appear as a complete, whole, and unified body-self. Everything is connected and belongs together as one form. Without ignoring any part or aspect of the body-being, we can perceive the entire scope and presence of what is so for us right now.
The body-self expressed through adherence to the above principles is capable of having incredibly open, receptive, and appropriate psycho-physical relationship.
Peter Ralston is once again back in New Zealand for his annual summer Seminar, make your place a certainty book now!
What Level III Apprentices have Discovered part 1
I want to share the following exerts from articles written by Peter Ralston's Level III Apprentice-Instructors. It's a compilation of their experiences of Cheng Hsin. As a student of Cheng Hsin I found their discoveries instructional and valuable.
These articles can be found on http://www.chenghsin.com/
What is the experience of Cheng Hsin? Consider the possibility of experiencing something directly -- this event, that person, yourself, "Being" -- in a way that is different from what we usually think of as "knowing" something. Perhaps an "experience" that is so fundamental, so absolute, that there is nothing to change, make different, or have happen in it. There would be no need to make it other than it is. It would be complete.
You can see that there would be no place or use for believing in something, following a dogma, having faith, or being right or wrong. Also, notice that we don't usually work towards an experience like this, we hold it as weird, abstract, "spiritual" or impossible. This is, however, the experience that is Cheng Hsin.
The Cheng Hsin "work" is to continually move towards a more "real", more direct, more present experience of something. An experience of Cheng Hsin could be spoken of as experiencing everything as it is, simply and directly; getting what is so. We must consider that probably this is other than what we currently think it is.
At the Cheng Hsin school we approach much of the work through various forms, structures, or sets of movements. A form is a symbol of an experience, and not the experience itself. Those who attain a high degree of skill, grasp the experience that is only symbolized by the form. This is done through, or sometimes in spite of, the form -- since the form is not the experience itself. For the most part, people think the form is the experience itself. The difference here is recognizing that there is an experience to grasp, thus encouraging us not to stop at the form, belief, dogma, or ritual.
Standard procedure in most martial arts schools is to teach a collection of techniques. In the Cheng Hsin schools, these are augmented with courses applicable to all martial arts, and to life. The Principles of an Effortlessly Effective Body-Being, the Mind course, and the Principles of Effective Interaction are all courses that include no techniques, but explore the essential elements and dynamics that make up body-design, thinking and emotion, or any interaction.
The demand at Cheng Hsin is to investigate for ourselves -- to actually study body mechanics, energy, interaction, and ontology for the purpose of going beyond the form. We question the way we currently see the world, even what we "know" to be true. This demand for authenticity makes the work more confrontive, and our study continuous. What is needed is an experience, not just a collection of facts, ideas, beliefs, and forms.
Purpose and Benefits of Having a System for Measuring Progress
We must be vigilant in our practices to insure that we stay honest and on track. For example, our martial studies are grounded in and supported by an eight-level degree system, with a passed exam needed to graduate from one degree to the next. Cheng Hsin arts demand a transformation in the way the mind functions as well as in the way the body moves. There are many fantastic stories about masters and the abilities that can be acquired with much practice and understanding. All of this can inspire a student but also creates a danger of living in hope and fantasy. The degree system offers a definite path from the beginning all the way through advanced study, providing a means for students to verify and check their progress
I hope this was helpful as it provides an insightful perspective into how this study should be approached.
Peter Ralston will be here in New Zealand once again for his annual summer Seminar. Get in and book your place now!
These articles can be found on http://www.chenghsin.com/
What is the experience of Cheng Hsin? Consider the possibility of experiencing something directly -- this event, that person, yourself, "Being" -- in a way that is different from what we usually think of as "knowing" something. Perhaps an "experience" that is so fundamental, so absolute, that there is nothing to change, make different, or have happen in it. There would be no need to make it other than it is. It would be complete.
You can see that there would be no place or use for believing in something, following a dogma, having faith, or being right or wrong. Also, notice that we don't usually work towards an experience like this, we hold it as weird, abstract, "spiritual" or impossible. This is, however, the experience that is Cheng Hsin.
The Cheng Hsin "work" is to continually move towards a more "real", more direct, more present experience of something. An experience of Cheng Hsin could be spoken of as experiencing everything as it is, simply and directly; getting what is so. We must consider that probably this is other than what we currently think it is.
At the Cheng Hsin school we approach much of the work through various forms, structures, or sets of movements. A form is a symbol of an experience, and not the experience itself. Those who attain a high degree of skill, grasp the experience that is only symbolized by the form. This is done through, or sometimes in spite of, the form -- since the form is not the experience itself. For the most part, people think the form is the experience itself. The difference here is recognizing that there is an experience to grasp, thus encouraging us not to stop at the form, belief, dogma, or ritual.
Standard procedure in most martial arts schools is to teach a collection of techniques. In the Cheng Hsin schools, these are augmented with courses applicable to all martial arts, and to life. The Principles of an Effortlessly Effective Body-Being, the Mind course, and the Principles of Effective Interaction are all courses that include no techniques, but explore the essential elements and dynamics that make up body-design, thinking and emotion, or any interaction.
The demand at Cheng Hsin is to investigate for ourselves -- to actually study body mechanics, energy, interaction, and ontology for the purpose of going beyond the form. We question the way we currently see the world, even what we "know" to be true. This demand for authenticity makes the work more confrontive, and our study continuous. What is needed is an experience, not just a collection of facts, ideas, beliefs, and forms.
Purpose and Benefits of Having a System for Measuring Progress
We must be vigilant in our practices to insure that we stay honest and on track. For example, our martial studies are grounded in and supported by an eight-level degree system, with a passed exam needed to graduate from one degree to the next. Cheng Hsin arts demand a transformation in the way the mind functions as well as in the way the body moves. There are many fantastic stories about masters and the abilities that can be acquired with much practice and understanding. All of this can inspire a student but also creates a danger of living in hope and fantasy. The degree system offers a definite path from the beginning all the way through advanced study, providing a means for students to verify and check their progress
I hope this was helpful as it provides an insightful perspective into how this study should be approached.
Peter Ralston will be here in New Zealand once again for his annual summer Seminar. Get in and book your place now!
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