My Teacher: Yung-ko Chou

In an age where anyone who takes a couple of weekend workshops can call him or herself a “Master”, Professor Chou was the real deal. He never referred to himself, nor encouraged his students to refer to him, as “master”.  Over the years, my personal experience has led me to believe that a teacher who deeply desires to be called “Master” probably isn’t one. Chou was a master by virtue of his actions, lack of hubris, and the scope of his embodiment of Taoist art forms.

Professor Chou came to the United States from Taiwan in the 1970’s. In his 60’s at the time, Professor Chou, with his nimble intellect, was able to learn to speak and write American English, and deal with the not insignificant culture shock of his adopted country. Professor Chou was in his sixties and seventies when I studied with him, but due to his abundant Chi his physical appearance was more like someone in his forties. He had dark hair, an attentive mind, and was remarkably flexible, equanimous, and quick witted. He walked every where he needed to go since he did not have or need a U.S. driver’s license. Professor Chou was a exceedingly quiet and unassuming man with an almost dry sort of wit and a sense of cosmic humor. If you were drawn into this inner circle, he would often gently and subtly tease you while also promoting your commitment and discipline to the art form.

For the first semester or so of my study with him, he spoke little English, and what he did speak was heavily accented at that. His students were forced by this predicament to rely on copying and imitating his movements, posture, and breathing patterns.  His didactic, limited to simple directions, was not understandable to my ear (due to his thick accent), thus we were forced by circumstance to be present, centered, and attentive in a somatic and spiritual mode. The verbal explanation modality was not really accessible to us in any practical way. I think this was an excellent way to learn: shut off the speech centers and their concomitant cerebricity and just be attentive, focused, and present.  If you couldn’t do that, then you probably weren’t going to be able to learn the forms.

Professor Chou taught the T’ai Chi Chuan Yang style long form, Push Hands, applications for self defense, the Song of the Free Hands Fighting, the Eight Treasures Qigong (known in those days as “The Ancient Exercises of China”) and Ba Gua (Pa Kua). Very few of his students elected to pony up the discipline to learn and embody the gift of all of these arts.

His approach to cultivating student motivation and discipline was simple and threefold:

– Set an invariable schedule of forms to teach weekly: three forms each class
– Encourage students to practice twice a day: he repeated this in every class
– Allow students to take as many classes as they wanted to each week

So he had a set schedule for teaching the forms and encouraged self-responsibility in his students by reminding them to practice morning and evening, and offered the opportunity to attend multiple classes at no additional charge.  I believe that Professor Chou realized that only the most committed students would take advantage of and follow this structure.

He had a remarkable gift for teaching his students, who were at many disparate levels of awareness and spiritual awakening, in an individual and personal manner. He could tell what your level of awareness was, and seemed to slightly adjust his teaching to support one’s unconscious level of spiritual desire. He was able to teach a roomful of students who had very different desires, intentions, and skill sets simultaneously. Some students were there to learn “Chinese exercise”. Some were focused solely on the martial art aspect. Some were merely curious, with no firm intention or commitment to learn the form. A few were gifted with the opportunity to learn all of these aspects and Self-Mastery too. He subtly supported his students’ desires on multiple levels at the same time, with humor and boundless patience.

Professor Chou’s style of teaching was a combination of holding the static positions so students could copy his biomechanical model, and continuous movement to foster an experience of flow. Periodically he would do corrections, which can be quite important, but he did not torture new students with excessive fussiness over the details. His “middle path” approach gave students both a feeling of the precision of T’ai Chi Chuan, while also facilitating the experience of being in flow.

I felt privileged to study with this Master at a time when the height of learning technology was the electric typewriter and the Xerox machine. There were no videos, widgets, YouTube, phone apps, or other near useless electronic diversions to distract one from the opportunity to be physically in the presence of one who had deeply mastered the art, and who cared deeply about transmitting it to whomever could receive it.  Electronic technology will never be able to duplicate being in the presence of a Master. Not a day goes by that I do not feel gratitude for the great good fortune to have had the time and opportunity to study with this remarkable Sifu.  © 2009 Keith E. Hall and inner-tranquility.com.

Rev. Keith Hall’s Bio

Instruction & Coaching

What is Qigong?

Qigong (Chi Kung) is a system of Taoist exercise and meditation developed at least 4000 years ago in China. Some attribute the Yellow Emperor and / or his teacher, Qi Bo, with the discovery of the principles underlying qigong practice. The word “qigong” perhaps can be best translated as “energy mastery.” It is a method of balancing mind, body, emotions, and spirit through a series of external and internal movements with mental concentration. These movements, along with certain stances and biomechanical body alignment, are coordinated with the breathing and the mind.

There are many forms of qigong and associated practices such as jing dong, dong gong, zuo gong, wushu gong, nei kung, etc. T’ai Chi, often translated as “supreme ultimate” or “supreme ultimate energy,” can be regarded as a particularly evolved form of moving qigong. For our purposes here, we will consider any of these various forms of Taoist energy exercises and meditations as a form of qigong.

One can consider qigong to be a kind of Taoist form of moving yoga, though qigong postures tend to be less strenuous than many yoga asanas. With some adaptation, qigong can be performed by virtually anyone, regardless of physical condition, as long as the practitioner is able to concentrate mentally.

Sometimes qigong is divided into subcategories depending on its application. So there are medical qigongs, martial qigongs, health qigongs, and spiritual qigongs. Qigong can also be classified by the direction and intention of the energy generated. External qigong generates life force internally and broadcasts this energy externally. So, martial qigong could be considered a form of external qigong, as could medical qigong. In medical qigong, the qigong master generates the chi and directs it toward a patient who needs healing. This is akin to a sort of “laying on of hands” in the western traditions of spiritual healing.

Qigong on the Mountain

Internal qigong generates energy and circulates it within the practitioner. One application of this form is internal self-healing, where one circulates energy to remove physical blockages or imbalances. This form, along with medical qigong, is somewhat related to the disciplines of Oriental Medicine such as acupuncture and herbology, which seek to balance a patient’s life force. Another application of internal qigong is for spiritual development. Here, spiritual power is generated and circulated internally through energy channels and the chakras for the purpose of clearing karmic effect, attaining self-knowledge, expanding or dissolving ego boundaries, and direct spiritual experience.

In terms of karmic intention, martial qigong could be considered to be the lowest form of qigong, as its intention is to control or harm others. Medical and health related qigong would have a higher intention, as they work to relieve suffering and generate health. Spiritual qigong has the highest intention, as it concerns itself with self-realization, expanded or mystical awareness, and enlightenment, which this planet needs so desperately at this time.

Qigong can be characterized as a gentle form of non-impact aerobic exercise and stretching suitable for warming up for more strenuous exercise. An example of this would be Tiger Woods, who reputedly has practiced qigong. Qigong can be used as a stand-alone form of gentle physical maintenance as well. It is also a highly effective form of stress management when used to calm the emotions and center oneself. Qigong as a spiritual discipline is a moving meditation particularly well adapted for restless western minds and active, stressed, and time-challenged lifestyles. © 2006 Keith E. Hall and Inner-tranquility.com. All rights reserved.

Rev. Hall has taught Tai Chi, Qigong, Tantra, & body / mind modalities for 30 years & is a senior student of Prof. Yung-ko Chou, with permission to teach. He has studied at East West Schools across the world & with Dhyanyogi Madhusudandas, S. Saraswati & others. He practices Bioenergetics, Bagua, Tumo, Vipassana, Zen, Spiritual Bodywork, various Yogas, & other East West disciplines. He has published articles on Tantra & Taoist arts in numerous journals & is the Founder of Jade Garden Tantra and www.inner-tranquility.com

Instruction & Coaching

Tai Chi Yang Style Short or Long Form?

Q: Glory Asks: I have started taking a Yang short form Tai Chi class because that was what the recommended teacher in town was teaching and I wanted to start learning Tai Chi. I have only gone twice so far. I like it. The same teacher is starting a Yang long form class in the near future. He thought it would be really confusing to take both at once. I think this is probably true. Could you please tell me which would be better to do, the short form or the long form ~ and maybe why if you have the time.

Last but not least, I wanted to tell you something else about Journey to the Primal Sea. I really liked it how you started out “Relax your xxx – that track – I thought it was very effective how you had just your words first and then after a bit the music started, rather than starting with music. The music was this little treat that kind of snuck in after you started relaxing. I enjoyed that effect.

A: Thank you for your kind words. As to your question, I would have to say that there is quite a bit of controversy among Taiji “experts” as to whether the short form or the long form is better.

Yang Style Short Form

Chen Man Ch'ing

The short form is an abbreviated form taking about 10 minutes to perform that has become quite popular in our attention deficit oriented culture. It is said to contain 37 unique postures or forms, though this depends on how you count them. The form is a relatively recent (1946) version of the Yang style invented by Cheng Man-ch’ing AKA Zheng Manqing who was born in Zhejiang Province. Cheng was often referred to as the “Master of Five Excellences” because of his skills in Chinese medicine, tai chi chuan, calligraphy, painting and poetry. In 1964, Cheng moved to the U.S., where he taught at the New York T’ai Chi Association.

I studied briefly one summer in the 70’s at the New York School and enjoyed the form, but their teaching method did not resonate with me. They seemed very fussy with new students, making you stand for extended periods of time in static positions while they did “corrections.” These corrections were often things like moving your hand a half an inch. While one could readily access the anality of this method, flow was virtually absent from this practice. And if there ain’t much flow, ya got clogged Tao! I would feel fatigued and vaguely annoyed after an evening at this school.

One of the teachings I did appreciate from Cheng Man-Ch’ing was his famous statement to his students that one should “Invest in Loss.” There are layers of potential meaning to this assertion. The general Taoist principle is that Yin overcomes Yang, that there is power through yielding, and strength through softness. In both Taijiquan and the philosophy of the I Ching (Yi Jing), this simple statement has a multitude of subtleties. In its martial aspect, this is often taken to refer to the ability of the practitioner to become yin. To be receptive and to withdraw. This is the Taoist (Daoist) philosophy of ‘Wu Wei’, non action overcoming action.” The literal meaning of Wu Wei is “without action” or “non-doing.”

Tao of Pooh

The Sage is occupied with the unspoken

and acts without effort.

Teaching without verbosity,

producing without possessing,

creating without regard to result,

claiming nothing,

the Sage has nothing to lose.

– Lao Tzu (Laosi, Lao Tse, Laotze, Lao Zi, Laocius) Tao Te Ching, Chapter 2

Wu Wei (woo way) is a state of perfect equilibrium and alignment with the Tao and results in an irresistible “soft and invisible” power. In a more humorous vein, Benjamin Hoff’s The Tao of Pooh implies “Wei” means monkey/claw, therefore “Wu Wei” means “No Monkeying

Wu Wei or No Way!

Around”. Wu Wei is also the central principle of the Church of the Subgenius and is referred to as “Slack” (See chapter 5 of the Book of the Subgenius.)

Chen Man-Ching’s statement about loss also often reminds me that there are no mistakes - only learning opportunities. We may “fail” many times while learning to succeed.

Dancemaster Chungliang Al Huang
At the other end of the T’ai Chi spectrum from the New York School, is Al Huang. When I studied with Master Huang, there was very little emphasis on the details of the form. Chungliang seemed to be interested in giving his new students an experience of the flow of Tai Ji, so he didn’t do corrections, which can obviously interrupt the flow. Some martial artists say that Huang is more of a dancer and artist than a T’ai Chi/Qigong

teacher, but he does have a gift in giving rank beginners an authentic experience of this Taoist art.

Huang's flow of Tao

“I use my body as a link to the sky.

I funnel the sky chi into my body.

I then dig down and connect to the earth chi

like the grass and the trees.

Even though we are small and finite,

we can tune in and connect to this eternal expansive chi.”

–Chungliang Al Huang

Yang Style Long Form

The form that I teach is the Yang School Long Form, one of the most recognizable forms worldwide, which I studied with Yung-ko Chou in the mid 70’s. This is the “Full Monty,” no shortcuts, all of the postures and principles. There are 84 forms or postures organized into three main sections. There are thirty-some independent forms (depending on how you count them) so there is repetition of forms to bring the number up to 84. I think the repetition is important so that one has more than one “crack” at the performance of the postures during each “Playing the T’ai Chi” practice session. It tends to open the body and “burn in” the benefit of each posture a bit more.

Keith Hall-Play arm like fan

Professor Chou’s style of teaching was a combination of holding the static positions so students could copy his model, and continuous movement for an experience of flow. Later he would do corrections, which are important, but he did not “beat up” new students with excessive fussiness over the details. This “middle path” approach gives students both a feeling of the precision of T’ai Chi Chuan, while also preserving the experience of being in flow. My personal style of teaching, though slightly different, mimics Professor Chou’s in this regard. I believe that students should have an experience of the flowing nature of this Daoist practice while also learning the details so they can have a standardized, repeatable form to practice with on their own. © 2009 Keith Hall. All right reserved.

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Instruction & Coaching

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Rev. Hall’s Bio

Ejaculation Control: Peng Zu

Peng Zu

During the time of The Yellow Emperor, there was a remarkably young looking man named Peng Zu, who was rumored to be over a hundred years old. Some texts claim he eventually reached an age of over nine hundred years, though this is likely to be a bit of hyperbole. His specialty was the link between sex and health and certain Taoist Breathing techniques. I give a lot of credence to this linkage personally, as my T’ai Chi master, Yung-ko Chou, was seventy years old when I studied with him, but looked like he was in his forties. He had dark hair, was remarkably flexible, quick witted, and walked every where since he did not have a U.S. driver’s license!

The story of Peng Zu, his life and disciplines, was written down in a treatise called Peng Zu Ching, around 2700 B.C. Peng Zu claimed the secrets to longevity lie in sexual practices that strengthened both the Yang and Yin energies. Some of Peng Zu’s precepts I find to be somewhat manipulative, even misogynistic, however there is much truth in his more general and nonsexist health practices.

“Man cannot be without woman, and woman cannot be without man.

To be solitary and long for intercourse shortens a man’s life and allows a hundred ailments.

Ghosts and Demons will take advantage of such a man to copulate with him.

Jing lost in this way is a hundred times worse than the normal way”

–P’eng Tsu

According to Peng, there are four courses of sexual action that promote longevity in men. The two most important are:

Maximize contact.

–By this, he means regular, daily sexual activity of considerable duration.

Minimize leakage.

–Here he is speaking of ejaculation control.

Peng was also a big advocate of men having a lot of Taoist Tantric sex, and his preferred partners were mainly virgins. Though politically incorrect today, there is perhaps a grain of virginal truth here for a man who is too lazy to develop himself and master the unification of yin and yang within. However, I decline to extrapolate on the rationale and protocol for his disciplines in this particular Jade Arena. On a practical note, I do see a big problem these days with the supply side economics of Peng’s preference. I have traveled to the U.S. Virgin Islands and even there it seems there is a currently a dearth of supply.

Peng called the leakage of semen (ejaculation) an injury to vitality. He said that clear thin semen was a sign of weakness and loss of vitality that could injure the flesh. Overly strong smelling semen indicated problems with the muscles and tendons, weak ejaculation implied weakness in the bones, and erectile dysfunction showed injury to the whole body. I suspect the routine prescription of Viagra inadequately addresses these underlying conditions.

Peng felt that these conditions could arise in part from crude, rough sex that resulted in ejaculation. Predating the Four Agreements by at least 4,000 years, Peng Zu states in his handbook (Peng Zu Ching) that man is harmed by dark emotions such as anger, and excessive expectation and poor communication between Yin and Yang. Furthermore, he explains:

“Many indeed are the things that harm man, but all of them have their root in the bedchamber. How people are deluded by this! Man and woman mutually complete each other, just like Heaven and Earth gave birth to each other. Tao nourishes the vital force (chi) in order that man may not lose his harmony. Heaven and Earth have obtained the Tao of sexual intercourse, therefore they are everlasting. But man has lost the Way of sexual intercourse, therefore he has become mortal. To be able to avoid all harmful things, and to obtain the art of Yin and Yang, this is the Way of Immortality.”

–Shang-ku-san-tai, Yen Kho-Chun, ed.

The implication is that in addition to ejaculation control, self-mastery and longevity depend upon emotional transmutation, harmony, balance, and unity between Man and Woman and within oneself. The sexual ideal could partly manifest itself as slow, gentle, loving sex with careful ejaculatory management, as is ideal in Tantra and neo-tantra.  Peng advised retaining the semen with the intention that it revert upward to the “Upper Vast Stream” in the brain. This sort of generalized kundalini yoga technique results in inner tranquility, peace, longevity, and can lead to enlightenment.

Peng Zu’s Guide to Ejaculation Frequency

Age… Frequency

20… 1x every 2 days

30… 1x every 3 days

40… 1x every 10 days

50… 1x every 15 days

60… 1x every 30 days

Comparing this to Su-Nu’s guidelines, Peng’s seem considerably more strict. Though if he did live to be 900, as he is alleged to, one might grant that he may have embodied some of the benefits of that which he prescribes. © 2008 Keith E. Hall. All rights reserved.
Part 5: Ejaculation Control and the Seasons

Ejaculation Control and Mental, Spiritual, and Physical Health Part 1, 2, 3, 4, 5, 6, 7, 8, 9, 10

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