"If the Dao remains obscured, how shall we know the natural from the artificial?"
~Zhuangzi
In the natural world, if anything is to withstand the tests of time, it must have a solid foundation.
Nothing is more important to a building than its groundwork. A tree cannot grow tall and strong if it
does not have deep roots. This is the simplicity of nature. Gong Fu is at its very core, the emulation
of nature. The very principles that make the fighting systems of ancient China so effective, are the
same laws that allow the rain to fall, the wind to blow, the sun to shine, and trees to stand. Thus
for a Gong Fu practitioner to become proficient, they must first build a suitable foundation on which
to develop their skill. In the Northern Praying Mantis system Taiji Tanglang 
, everything the
practitioner does from the beginner to the advanced student, consists of mastering the first form;
Ba Da Mabu 
-the "Eight Fundamental Steps." From these stances, everything else in the system grows.
It is the basis for the practitioner's balance, speed, grace and power.
Ba Da Mabu is often translated as the "Eight basic Stances", but whereas this is not entirely inaccurate linguistically, there is much more to this series of movements than standing in one particular position or another. The postures are linked together in specific sequence to help the mantis student learn the fundamentals of movement and power generation.
Power in Gong fu applications often comes from the total body dynamic of the technique being executed. The movement of energy flows from one position to the next, the shifting of the weight forewords or backwards, rising or falling, left or right. However the power of Gong fu techniques can also come from the stance itself. Though this statement may seem to defy the physical laws of the universe, it should be remembered that the flow of Qi ? is also a natural phenomenon. With the unique nature of internal and external elements in Taiji Tanglang, this in an essential component to consider- especially while examining these eight essential stances.
These stances teach the essential postures and movements on which the Praying Mantis system is built.
"No Fight: No Blame."
~Laozi
The first lesson a Taiji Praying Mantis student receives in forms is Ba Da Mabu. The name literally translates
to "eight fundamental horse steps." Appropriately, the first position in the set is Qi mashi 
-To ride the
horse." Qi Mashi, commonly referred to as Mabu 
(horse stance) is the foundation for the footwork of nearly
every East Asian system of Martial Arts. It is an essentially simple posture. The practitioner stands with
the feet slightly more than a shoulder's width apart, knees bent, and the buttocks slightly out to help align
the spine. The practitioner's back is straight and the appearance is that of the posture's name-that of
riding on horseback. When practiced, this position builds tremendous strength in the legs and back, and
promotes a strong sense of balance. This posture could be likened to a pump having tapped the previously
undiscovered reservoir of qi. Once primed, the flow of energy can then be sent to whatever area of the
body that it is required. In essence, Ride the Horse stance is the backbone of Ba Da Mabu.
From qi mashi, the mantis practitioner shifts to the left into a posture called Deng Shanma 
or "Horse Ascends the Mountain".
This position seems to be the simplistic application of force moving foreword. Yet while the pose might seem to be a simple step
and punch towards one's assailant, there are two subtle differences in the stance that separate deng shanma from the foreword
and front stances of other eastern fighting arts like Taekwondo or Shorin Ryu. First, the front leg is directly in front of
the back leg rather than staggered, and second, that front leg is turned slightly inward so that the groin is not exposed.
When applied the weight of the entire mantis stylist is behind the technique. When the physical dynamics of this position are applied with the intent of the action the force potentially generated in this movement is virtually limitless. So while the attack is pushing foreword, the defensive nature of the legs provides a perfect example of the Taiji-defend and attack.
"In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory."
~Sunzi
The third of the eight postures is a difficult stance to become comfortable with. Loosely translated the stance
Dingxi ma 
means to "prop up with the knee."
This position can take some getting used to by the beginning student. The stance is low with the front leg bearing the brunt
of the mantis stylist's weight, while the rear leg is locked behind the front and the rear foot is off at a forty-five degree angle.
Both legs are bent. This provides a stable base of support for executing an attack. The energy of the attack is propelled
straight ahead while at the same time virtually the entire body is defended from a frontal assault by not much more than body alignment.
The energy of Dingxi ma is not only geared to move forewords. This posture is like a reservoir for the user to release either to advance or to retreat. The collective energy residing in the combatant's center can be used to propel the mantis fighter backward with a simple shifting of weight. This transition can generate enough force to bring their opponent with them should the trademark hands of praying mantis be implemented. This rear directed force can be equally devastating when countering. By pulling their opponent towards them the mantis practitioner can exert even more force by striking foreword, using their adversary's momentum against them. Contracting and expanding yet another principle of the Taiji.
Juanji ma 
follows the prop up the knee position in Ba Da Mabu.
The "Ultimate Enclosure" is a prime example of how the use of Dingxi ma's energy to recoil. The ultimate enclosure is often
referred to as "cat stance." The body is erect, with the weight on the base leg. The front leg is bent at with the toes
resting on the ground and the heel slightly raised. The weight distribution should be applied so that the front leg
can be lifted from the ground without otherwise altering the stance.
With this type of weight distribution, a seemingly defensive posture can suddenly become offensive. While the full weight of the mantis practitioner rests squarely on the base leg, there is virtually nothing preventing the front leg from kicking, or from sliding foreword into deng shanma or another of the foreword attack postures. In executing the latter of these two possibilities, the movement foreword utilizes the transference of the mantis fighter's energy in a straight-line attack to inflict serious damage on their foe.
"The superior man cultivates a friendly harmony, without being weak.-How firm is he in his energy!
He stands erect in the middle without inclining to either side.-How firm is he in his energy!"
~Confucius
To "stand on one leg" is a loose English translation of Duli Ma 
. This position is not quite as
common in Taiji Tanglang Forms, and serves more as a transition or finale. While the mantis stylist balances precariously on one leg,
they are seemingly more susceptible to attack. However if one notes the position of the hands in this (or any of the Taiji Tanglang
applications) they will quickly notice that when not attacking, they are covering… and sometimes both.
In the case of duli ma the stance is that of one foot on the ground and the other raised in front of the knee. The arm on the same side as the raised leg is guarding above the head, while the other arm is blocking the groin. This hand position also enables the user to generate momentum for an offensive strike once the opportunity presents itself.
The translation of Taji ma 
is in itself a rather complicated task.
The Chinese character ta 
, in its noun form means to whip, or flog. While ji 
,
is commonly translated as "the ultimate." The stance however, does not quite seem to fit the description of "ultimate whip",
or "ultimate flog." Yet if one looks deeper into the word ta, and examines the verb definition-"to throw down",
the picture begins to become more clear.
This "retreating" posture has within it an incredible sinking power. In form it is a deep side stance with one leg bent bearing the brunt of the stylist's weight, while the other leg is stretched out to the side. In function, this stance may look somewhat different-often a short shallow version of its formal counterpart. The depth of the stance has little to do with the energy potential. The intent sits, waiting like a hammer ready to fall. The energy is directed downward, rooting into the ground and providing terrible force into a downward blocking technique, or an unshakable anchor in a throw.
Yuhuan ma 
the "Jade Rings" Stance, is one of the most powerful and versatile
of the Ba Da Mabu postures, the jade rings stance conducts the energy of its user in a multitude of fashions.
Utilizing the sinking weight of the Praying Mantis combatant, the stance can direct the opponent into the ground
in an instant, while still retaining the initial momentum. This "twisted horse" stance also acts like a high tension
coiled spring waiting for release. The stance is performed with the weight of the mantis stylist sitting on the front
leg. The rear leg is crossed behind with the knees locked. The stylist will then "sit" down low into the posture,
rooting into position. The energy remains tensed within the legs, waiting for the release.
"Nature is like a bellows,
Empty, yet never ceasing its supply.
The more it moves, the more it yields;
So the sage draws upon experience
And cannot be exhausted."
~Laozi
The final position in Ba Da Mabu, is Taiji ma 
-the "Grand Ultimate Stance".
Not unlike Juanji ma, Taiji ma has the weight again set completely on the base leg. The difference
lies in the front foot resting on the heel, rather than the toe. The intent of this position is also
different. With the weight distribution and foot position, it takes only a fraction of an instant to
shift forewords into Deng Shanma and strike one's opponent with enough force to take their feet out
from underneath them.
Like a carousel, the incoming force is directed at the mantis practitioner, and rather than absorbing the impact, the energy is redirected in a circular fashion. The back side of the ark is Taiji stance. The Mantis fighter then utilizes the redirected energy by sending it back into their antagonist. Thus, the least amount of force overcomes the greatest.
There are stylistic differences between performance and practical application, but one should note that the constant of Ba Da Mabu is in the strength residing in the upper body. With the exception of the direction facing, the body alignment never changes. Only the legs have any significant change in position. Also it is important to remember in practical application, one should not move into a stance so deeply that they are unable to move into the next one quickly. All the energy in the world can't be put to effective use if the conductor is unable to withstand the surges.
Within these eight basic stances lies the foundation for the entire system of Shaolin Taiji Praying Mantis Boxing. Every form, every technique, every application is in some way, shape, or form derived from these eight postures. To become proficient one must master these. To become a master, these steps must be as natural an extension of the Taiji Tanglang practitioner's being as the mammoth sequoia's roots. That is why this first form is stressed above all the others for beginners and experts alike.
Craig Marks is a student of Taiji Tanglang under Shifu Li Yenhuo in Grand Rapids Michigan. Mr. Marks also holds a black belt in Korean Tang Soo Do and studies Chinese History, language, and culture at Grand Valley State University.
Photos courtesy of Nancy Benedetti. Scanning courtesy of Donna Kemper. HTML courtesy of John Winkelman.