Tai Chi Chuan - Selected Articles

8/19/2019 Tai Chi Chuan - Selected Articles

1/87 Compiled by www.taichibali.com 1

TAI CHI BALI Healing Arts Centre

Selected Articles on Tai Chi Chuan Compiled by www.taichibali.com

Page Article

2 WHAT IS TAIJIQUAN? 4 TAOISM AND TAI CHI CHUAN

7 SHAOLIN - THE ROOT OF TAIJIQUAN

10 HISTORY OF YANG STYLE TAIJIQUAN

13

THE MEANING

OF

TAIJI

14 WUJI - THE STATE OF EMPTINESS

15 YIN YANG

16 MARTIAL MORALITY

19 THE FIVE PILLARS OF TAI CHI CHUAN

21 TRAINING PRINCIPLES OF TAI CHI CHUAN

22 YANG STYLE - BASIC TRAINING METHODS 26 TEN ESSENTIAL POINTS OF YANG CHENGFU

28 TEN ESSENTIAL POINTS EXPLAINED

31 STEPS IN LEARNING TAIJIQUAN

34 HOW DO YOU LEARN TAIJIQUAN?

36 YANG TAI CHI FOR BEGINNERS 38 GETTING STARTED

40 HOW TO PRACTICE A TAIJIQUAN SEQUENCE 42 STANDING PRACTICE

43 BREATHING AND CHI FLOW

44 HOW TO INTERCONNECT THE JOINTS TO WORK AS A WHOLE

45 DEVELOPING TAI CHI CHUAN GONGFU

49 LOOSENING AND SINKING, OPENING AND EXTENDING

51 TRAINING A SEQUENCE EFFICIENTLY

53 HOW TO PRACTICE TAI CHI FOR SUBSTANTIAL IMPROVEMENTS

57

SUCCESS IN

TAI

CHI

59 WHAT IS QIGONG?

60 BREATHING EXERCISES

64 TAIJI QIGONG

66 IMPROVING QUALITY OF QI'S MANIFESTATION

68 JIN - GENERATING MARTIAL POWER

71 PUSHING HANDS

75 SELF-DEFENCE 78 BEYOND YOUR BAREHAND TAIJI FORM

80 XIN AND YI: TWO MINDS

81 TAIJIQUAN THEORY OF REACHING ENLIGHTENMENT

82

OPENING THE

HEART

WITH

TAI

CHI

83 RECYCLING AND TRANSFORMING NEGATIVE ENERGY

84 HANDLING STRESS WITH TAI CHI

86 THE TRUE QUALITY OF TAI CHI



WHAT IS TAIJIQUAN? By Dr. Yang, Jwing-Ming

Let us see what is Taijiquan, as it was written down in the past. First, we must define what we mean

by “taiji.” It is stated in Wang, Zong‐yue’s Taijiquan Classic:“What is taiji? It is generated from wuji and is a pivotal function of movement and stillness. It is the

mother of yin and yang. When it moves, it divides. At rest it reunites.”According to Chinese Daoist scripture, the universe was initially without life. The world had just

cooled down from its fiery creation and all was foggy and blurry, without differentiation or

separation, with no extremities or ends. This state was called “wuji” that literally means no extremity,no dividing, or no discrimination. Later, the existing natural energy divided into two extremities,

known as yin and yang. This polarity, or tendency to divide, is called taiji, which means grand ultimateor grand extremity, and also means very ultimate or very extreme. It is this initial separation that

allows and causes all other separations and changes. From the above, you can see that taiji, which is

derived from wuji, is not yin and yang but is instead the mother of yin and yang. How then do weinterpret and define “grand ultimate” as the characters for which taiji is usually translated? And how

can we apply this concept to taijiquan practice? Let us turn to the beginning movement of the

taijiquan form for an illustration that reveals the answers to these questions.

TAIJIQUAN IS ART OF THE MIND

When you stand still, before you start the sequence, you are in a state of wuji, that is, a state of

formlessness. Your mind should be calm, quiet, peaceful, and centered. Your mind, and hence your qi,should focus at your energetic and physical center, i.e., your lower dan tian or center of gravity. Your

body is relaxed, with no intention. Your weight is evenly distributed on both legs.

However, once you generate the intention to start the sequence and you begin to move, you are in astate of taiji (i.e., yin and yang start to be differentiated to perception). As the form continues, you shift

from side to side, from foot to foot, and each part of your body becomes at times alternately

substantial and insubstantial. The taiji in the taijiquan form is thus actually the intention or themotivation generated from the mind that causes the yin and yang to be discriminated. It is this mindthat shapes reality. It is this mind that guides us to a deeper and more profound understanding.

And it is this living and active mind that continues to achieve further perceptions of yin and yang.

From this, you can see why taiji is called “grand ultimate,” and why the mind is the Dao in taijiquanpractice. Therefore, taijiquan is primarily an art of the mind.

Through the mind’s action, the entire art becomes alive. Once you start a motion it is possible to

modify or redirect it, but this modification is possible only after the motion has been started. If onechange is made, others can be made, and each change opens up other possibilities for variation. Each

factor in the situation introduces other factors as possible influences. The initial motion made all othermotions possible, and in a sense “created” the other motions. The Chinese express this by saying that

taiji is the mother of yin and yang: “Taiji begets two poles, two poles produce four phases, four phasesgenerate eight trigrams (gates), and eight trigrams initiate sixty‐four hexagrams”

YIN AND YANG THEORY

The yin and yang theory is used to classify everything, whether ideas, spirit, strategy, or force. For

example, female is yin and male is yang, night is yin and day is yang, weak is yin and strong is yang. Itis from the interaction of all the yin and yang that life was created and grew. Taijiquan is based on this

theory and applies it to form, motion, force, and fighting strategy. In the thousands of years since the

taiji theory was first stated, many taiji symbols have been designed. The best one for both theory andapplication is a circle that contains yin and yang. In this figure, the circle and the curved dividing line

between yin and yang imply that both yin and yang are generated and contained in roundness. Thesmooth dividing line between yin and yang means that they interact smoothly and efficiently.Extreme yang weakens and evolves into yin, first weak and then extreme yin. Extreme yin, in turn,

evolves into yang. One evolves into the other and back again, continuously and without stopping. Thediagram also shows a small dot of yin in the center of the greatest concentration of yang, and a little



bit of yang inside the greatest concentration of yin. This means that there is no absolute yin or yang.

Yang always reserves some yin and vice versa. This also implies that there is a seed or source of yin inyang and of yang in yin. Taijiquan is based on this theory, and therefore it is smooth, continuous, and

round.

When it is necessary to be soft, the art is soft, and when it is necessary to be hard, the art can be hardenough to defeat any opponent. Yin‐yang theory also determines taiji fighting strategy and has led to

thirteen concepts which guide practice and fighting. Thus, taijiquan is also called “thirteen postures.”Zhang, San‐feng’s Taijiquan Treatise states:

What are the thirteen postures? peng (wardoff), lu (rollback), ji (press or squeeze), an (press down,forward, upward), cai (pluck or grab), lie (split or rend), zhou (elbow), kao (bump), these are the eight

trigrams. Jin bu (step forward), tui bu (step backward), zuo gu (beware of the left), you pan (look to

the right), zhong ding (central equilibrium), these are the five elements. Wardoff, rollback, press, andpush are qian (heaven), kun (earth), kan (water), and li (fire), the four main sides. Pluck, split, elbow,

and bump are xun (wind), zhen (thunder), dui (lake), and gen (mountain), the four diagonal corners.

Step forward, step backward, beware of the left, look to the right, and central equilibrium are jin(metal), mu (wood), shui (water), huo (fire), and tu (earth). All together they are the thirteen

postures.The eight postures are the eight basic fighting jin patterns of the art and can be assigned directions

according to where the opponent’s force is moved. Peng (wardoff) rebounds the opponent back in thedirection he came from. Lu (rollback) leads him further than he intended to go in the direction he was

attacking. Lie (split) and kao (bump) lead him forward and deflect him slightly sideward. Cai (pluck)

and zhou (el‐bow) can be done so as to catch the opponent just as he is starting forward, and strike orunbalance him diagonally to his rear. Ji (press or squeeze) and an (press down, forward, and upward)

deflect the opponent and attack at right angles to his motion. The five directions refer to stance,footwork, and fighting strategy. They concern the way you move around in response to the opponent’s

attack, and how you set up your own attacks.

Since ancient times, many taiji masters have tried to explain the deeper aspect of these thirteenpostures by using the eight trigrams and the five elements. In order to find a satisfactory explanation,

various correspondences between the eight basic techniques and the eight trigrams, and also between

the five directions and the five elements have been devised. Unfortunately, none of the explanationsare completely reasonable and without discrepancy.

In addition to the thirteen postures, taijiquan is also commonly called soft sequence (mian quan). Thisis because when taiji is practiced, the forms are soft and smooth, the mind is calm, the qi is round, and

jin is fluid. Taijiquan is also called Long Sequence (Chang Quan or Changquan). Zhang, San‐feng’sTaijiquan Treatise states:

What is Long Fist [i.e., Long Sequence]? [It is] like a long river and a large ocean, rolling ceaselessly.

Originally, the name “Changquan” came from the Shaolin Temple. Changquan means Long Fist. It canalso be translated as Long Range or Long Sequence. Ancient documents suggest that the meaning of

Changquan in Taijiquan means the Long Sequence like a long river that acts as a conduit to the open

ocean, which also means that when taiji is practiced, the forms flow smoothly and continuously. The qiflow is smooth and continuous, and the jin is unbroken. There is another martial style also calledChang Quan. However, this Shaolin style should be translated as Long Fist because it specializes in

long‐range fighting.



TAOISM AND TAI CHI CHUAN By James Leporati

Lao Tzu, the legendary founder of Taoism, was an older contemporary of Confucius. Anecdotal stories

tell of at least one meeting between the two philosophical giants with Confucius coming awayperplexed and somewhat in awe of his elder, comparing Lao Tzu to a "Dragon who flies among the

clouds." Not much is known of Lao Tzu concretely, but there are many legends and stories concerninghim. It is said that at age 160, he decided to resign his position as keeper of the archives for the court

of Chou at Loyang and retire to peace, solitude and contemplation. As he departed, a gatekeeper

implored the sage to please compose a book coalescing his teachings so that they would not perishwhen Lao Tzu withdrew from the world. It was then that Lao Tzu wrote the 5000 character classic

and central treatise of Taoism, the Tao Te Ching. A short, highly mystical work, it consists of only 81verses.

The teachings of Lao Tzu are based on a great underlying principle, the Tao or "Way," which is the

source of all being. Through the understanding of this principle, all the contradictions, divisions anddistinctions of our existence are ultimately resolved. This principle can only be understood intuitively.

Grasping the Tao intellectually or through some rationally derived procedure is pointless. The ancient

texts tell us that the Tao is and must always remain essentially beyond the human ability to describeit, and can only be fully understood through a kind of mystical and internal transformation. This

intuitive transformation simply removes the obstacles clouding our consciousness and connects usonce again to our original insight which allows us to see clearly and understand the workings and

wonders of the cosmos. Taoism then, does not seek to advance man to some new state of being,merely to return him to his original and natural consciousness. The way of life which one achieves

after union with the Tao is often hallmarked by a kind of yielding passivity, an absence of strife and

coercion and a manner of acting which is completely effortless, free of artifice and spontaneous.Like Lao Tzu, many of the greatest contributors to the development of Tai Chi Chuan were simple

men, not necessarily well‐versed in the various philosophical schools and literature of their times.

Perhaps they even lacked the requisite literacy to read the salient texts of Taoism and the voluminouscommentaries on them. Yet, Tai Chi Chuan has perhaps the greatest literary tradition associated withany martial practice to date. This paradox is resolved by the eventual adoption of the art by more

scholarly figures as time progressed. It is known that Tai Chi Chuan was held in high esteem at the

royal court (perhaps due to the efforts of the Yang family Tai Chi patriarch Yang Lu‐chan). It isreasonable to assume that the Chinese literati were both entranced and impressed by the art's

effortless perfection. These more scholarly practitioners might have easily concluded that the

principles underlying Tai Chi were in perfect accord with the Tao Te Ching. Examples are numerous.The Tao Te Ching seems to reflect philosophically the physical movements and skills which

underscore the art of Tai Chi. It almost seems a primer in itself as one reads through the text:

Verse 22Therefore the ancients say, "Yield and overcome."

Is that an empty saying?

Verse 43

The softest thing in the universeOvercomes the hardest thing in the universe.

Verse 76The hard and strong will fall

The soft and weak will overcome them.

Verse 78

The weak can overcome the strong;The supple can overcome the stiff.



Under heaven everyone knows this,

Yet no one puts it into practice.

These verses illustrate the central principle of Tai Chi: yielding to the opponent's force.

Verse 26

The heavy is the root of the light;The still is the master of unrest.

To be light is to lose one's root.To be restless is to lose one's control.

A warning concerning root and balance as well as a strategy, this is sound advice for the Tai Chi Chuanadept. These concepts find their mirror in the Song of the 13 Postures:

Being still, when attacked by the opponentBe tranquil and move in stillness

My changes caused by the opponent fill him with wonder

Verse 36That which shrinks must first expand.

That which fails must first be strong.

That which is cast down must first be raised

Wu Yu‐hsiang's ‘Expositions of Insights into the Practice of the Thirteen Postures’ relates:

First seek extension, then contraction;

then it (the movements) can be fine and subtle.

The reference to the use of excessive, hard muscular strength (li) equating with failure of one's

technique are also common in Tai Chi literature. The Tao Te Ching illustrates this concept with:

Verses 30Force is followed by loss of strength

Verses 55

If too much energy is used, exhaustion follows.

Obviously these are references to hard and inflexible force the use of which does not equate with the

dexterous and lively chi energies cultivated by the Tai Chi Chuan practitioner.

In regard to strategy, the Taoist axiom "That which is cast down must first be raised," equates with thelifting up or severing of the opponent's root before discharging energy against him during

applications.

Verse 15

Who can remain still until the moment of action?

This causes Wu Yu‐hsiang to reflect in Expositions: "It is said, 'If others don't move, I don't move. If

others move slightly, I move first.'" How should one's footwork be structured during combat? Verse41 of the Tao suggests: "Going forward seems like retreat," while Master Cheng explains in The Song

of Form and Function: "When the foot wants to advance/First shift it backwards." In its application asan attacking gesture, the posture "Step Back and Repulse Monkey" epitomizes this "advancing whileapparently retreating" method of footwork.



What about the highest level of the art of Tai Chi Chuan?

Verse 41

The greatest form has no shape.

For the Tai Chi practitioner this could be said to be the ultimate goal: a state in which the underlying

principles are so deeply ingrained that form itself becomes unimportant. Where the mind leads, theenergy will naturally manifest itself in a spontaneous and proper way.

In the Tai Chi Chuan Ching by Chang San‐Feng he says simply:

Up or downFront or back

Left or right, one all the same.

A more contemporary master, Cheng Man‐ching in his Song of Form and Function offers us:

Not neutralizing, it naturally neutralizes,

Not yielding, it naturally yields…In push hands…/The whole body is a hand

And the hand is not a hand.

But the mind must stayIn the place it should be.

Tai Chi Chuan and Taoism are inexorably linked together. Tai Chi is a physical representation of Taoist

ideals, the ungraspable made graspable through physical principles whose very movement reflects the

motion of the Tao itself.



SHAOLIN - THE ROOT OF TAIJIQUAN By Dr. Yang, Jwing-Ming

After Bodhidharma (Da Mo) passed down his qigong (chi kung) theory at Shaolin Temple around A.D.

550 the Shaolin monks trained the cultivation of Qi, and realized that from this cultivation, muscularpower could be enhanced to a tremendous level, which could make martial techniques more powerful

and effective. This was the beginning of internal cultivation in the martial arts. According to ancientrecords, it was only about 50 years later that internal martial art styles based on Da Mo’s internal Qi

cultivation were created.

SMALL NINE HEAVEN AND POST-HEAVEN TECHNIQUES

Two of the best known of these styles are “Small Nine Heaven” (Xiao Jiu Tian) and “Post‐HeavenTechniques” (Hou Tian Fa). All of these early Chinese martial art styles were created based on the

same Taiji (tai chi) theories and principles known today.

These theories and principles are:1. Qi should be first cultivated and developed internally. This Qi is slowly manifested as power

through the physical body and finally applied into techniques.

2. In order to allow the Qi to circulate smoothly and freely in the body, the physical body must first berelaxed, and the movements must be soft.

3. The Yin and Yang theory and concepts are the foundations and root of Qi development.The roots of Taijiquan (tai chi chuan) have existed for at least 1400 years. During this time, thousands

of techniques were discovered and hundreds of styles were created. The very theoreticalunderpinnings of Taijiquan have been studied and researched continuously. From the accumulation of

thought, its theories have reached a very deep and profound level even as its contents have expanded

into an ever wider range.

TAIJIQUAN ORIGINALLY CHANGQUAN (LONG FIST)

The implications of these two styles were probably the progenitors of Taijiquan. It is believed thatTaijiquan was not actually named “Taijiquan” until the Chinese Song dynasty (circa A.D. 1101). Zhang,San‐Feng is widely credited as the creator of Taijiquan. Taijiquan in ancient times was also called

“Changquan” (Long Fist). It is said: What is Long Fist? (It is) like a long river and a large ocean, rolling

ceaselessly. Originally, the name “Changquan” came from the Shaolin Temple. “Changquan” means“Long Fist.” It can also be translated as “Long Range” or “Long Sequence.” Ancient documents suggest

that the meaning of “Changquan” in Taijiquan means the “Long Sequence” like a long river that acts as

a conduit to the open ocean. The Qi circulating in the body is rolling continuously, flowing, and ebbingin natural cycles.

SHAOLIN TEMPLE TO CHEN VILLAGE

From surviving fragments of documents, it can be surmised that the Shaolin temple was the majorinfluence on the development of Qi cultivation in martial arts society. It is valid to infer that

substantial Taijiquan theory originated at the temple. Looking at contemporary Chen Style Taijiquan,

similarities emerge between it and certain external Shaolin styles. For example, both the first andsecond routines—“Changquan” and “Pao Chui” (Cannon Fist)—originated at the Shaolin temple, yet

they also exist in Chen Style. Even the names were kept the same as those in the temple. Although theShaolin Changquan and Pao Chui have been modified and revised in Chen Style Taijiquan, it can still

be traced back to the root and origin of every movement in today’s Chen Style Taijiquan. This holds

true for many of the Taijiquan weapons routines.

YANG

STYLE

ROOTS

It is well known that Yang Style originated from Chen Style and that they still share the same Taiji rootand essence. Wu and Sun Styles originated from Yang Styles. Taijiquan and Shaolin martial arts also

share the same root. It is no wonder that many Taijiquan masters who have also learned Shaolinmartial arts are more expert and proficient in the martial roots and applications of Taijiquan. The



reason for this is simply because the “Dao” of Chinese martial arts remains the same in all Chinese

styles. Different styles are only different variations and derivations like branches and flowers comingfrom the same root. When you learn different styles, you will have different angles from which to view

the same “Dao.” Naturally, your mind will be clearer and your understanding will be will be more

profound.

TAIJIQUAN MEANS GRAND ULTIMATE FIST

As written down in the past, “Taijiquan” originally was written as “Taiji”. It is said: “What is Taiji? It is

generated from Wuji. It is the mother of Yin and Yang. When it moves, it divides. At rest it reunites.”Taiji can be translated as “Grand Ultimate” or “Grand Extremity,” which refers to the most essential

movements, or the very origin of motivation or force. Wuji means “No Extremity,” and means “No

Dividing” or “No Discrimination.” Wuji is a state of formlessness, of staying in the center: calm, quiet,and peaceful. Once you have generated a mind, or have formed the mental shape with which you will

influence physical reality, the motivation of dividing or discriminating starts. When this dividing

happens, Wuji will be derived into Yin and Yang. From this, you learn what Taiji is—it is themotivation of distinguishment. When you have this motivation, the Qi will then be led, and Yin and

Yang can be distinguished. Once this motivation (i.e., Taiji) stops, the motivator of division stops, andthe Yin and Yang will once again reunite and return back to Wuji. Taiji is actually the motive force

generated from the mind (Yi). From this force, the Qi is led and circulates throughout the body.Summing up, Taijiquan is the martial style which trains the practitioner to use the mind to lead the Qi,

circulating it in the body, and generating the Yin and Yang states, either for health, fighting, or

otherwise.

THIRTEEN JIN PATTERNS AND STRATEGIES Taijiquan is also called “Shi San Shi” (Thirteen Postures). It is said:

“What are the Thirteen Postures? Peng, Lu, Ji, An, Cai, Lie, Zhou, Kou; these are the eight trigrams.

Jin Bu, Tui Bu, Zuo Gu, You Pan, Zhong Ding; these are the five elements.Peng, Lu, Ji, An are Qian (heaven), Kun (earth), Kan (water), Li (fire); the four main sides.

Cai, Lie, Zhou, Kou are Xun (wind), Zhen (thunder), Dui (lake), and Gen (mountain); the four diagonal

corners.Jin Bu, Tui Bu, Zuo Gu, You Pan, and Zhong Ding are Jin (metal) Mu (wood), Shui (water), Fo (fire), and

Tu (earth).All together they are the Thirteen Postures.”

Taijiquan includes eight basic moving or Jin (martial power) patterns which are considered the eight

corners of the Eight Trigrams. Peng, Lu, Ji, and An are considered the four sides of the Eight Trigrams,

while Cai, Lie, Zhou, and Kao are regarded as the four diagonal corners. Taijiquan also contains fivebasic strategic movements or steppings: Jin Bu (forward), Tui Bu (backward), Zuo Gu (see the left),

You Pan (look to the right), and Zhong Ding (firm the center).

The Thirteen Postures is a foundation of Taijiquan where hundreds of techniques and strategicmovements can be generated. For example, a waltz has only three steps in the basic movement, butthe variations can number in the hundreds. In order to understand the Qin Na (chin na) applications

of Taijiquan, you must first become familiar with the Qin Na hidden in the Thirteen Postures and

know that Qin Na can be used against these Thirteen Postures.

37 POSTURES TO HUNDREDS OF APPLICATIONS

Taijiquan has also been called San Shi Qi Shi, which means “Thirty‐Seven Postures.” If you count thetechnique movements or postures of Yang Style Taijiquan, you will find that they number only thirty‐

seven. It is from these thirty‐seven postures that more than 250 martial applications are derived.These thirty‐seven postures are also built upon the foundation of the “Thirteen Postures” or “Thirteen

Jin Patterns and Strategies.” Many of these thirty‐seven postures are constructed from two or more ofthe original thirteen Jin patterns. For example, “Wave Hands in the Clouds” and “Grasp the Sparrow’sTail” are the combinations of “Peng Jin” and “Lie Jin.” The original thirteen patterns first derive into



thirty‐seven basic postures or movements and these thirty‐seven basic postures can be derived into

hundreds of techniques and variations.

TAI CHI IN THE WEST

Taijiquan was first introduced to the West by Master Cheng, Man‐Ching during the 1960's. Theoriginal focus of his effort was to teach a method of health and relaxation. It was only after several

years that the art's effectiveness in reducing stress and maintaining health became widely known.Since president Nixon visited mainland China in 1973 and opened the gates of China's conservative

and long‐sealed society, Asian culture, especially Chinese culture, has attracted more and moreWestern people. Moreover, due to an exuberant cultural exchange, many Chinese internal and

external martial arts masters have arrived in the West and shared their knowledge. Since then,

Western Taijiquan society has itself opened to the realization that, in addition to Cheng, Man‐Ching'sTaijiquan, there are many other Taijiquan styles, all of them created and developed using the same

theoretical foundation.

However, most Western Taijiquan practitioners, even today, still consider Taijiquan good for onlyhealth and relaxation. They do not recognize that Taijiquan was created as a martial art in the Daoist

monastery at Wudang mountain, Hubei province, in China. Taiji theory can be traced back nearly fourthousand years, to when Yi Jing (The Book of Changes) was first made available. Since then, the

concept of Taiji has been adopted by the Chinese people and has become one of the roots orfoundations of Chinese thinking and belief. Based on this root, Taijiquan martial arts (Taijiquan or

"Taiji Fist") was created. Its theory and philosophy are very profound and deep. If one only pays

attention to the relaxation aspect of the movements, then one will not comprehend and feel thisprofound philosophic root. Yang, Chen‐Fu has been credited with having made Yang style Taijiquan

popular since 1928.

ORAL TRADITION

Through many hundreds of years gone past, countless Chinese people have practiced Taijiquan. Manyof them have reached a profound level of this feeling art. Some of them have written down their

understanding and findings, and have passed them down generation by generation. Generally, only

those good and correct writings, after historical filtering, will survive in Taijiquan society. Even just acouple of decades ago, these documents were considered to be the secrets of their styles. It was not

until recently that they have been revealed to lay society. Many practitioners, after comprehendingthese documents, have re‐directed themselves into the correct path of practice and in so doing have

reached a deeper feeling of the art.I am very fortunate that I could obtain these documents and study them during my thirty‐nine years

of Taijiquan practice. It is from these documents that I have been able to keep my practice on the

correct path. It was also these documents which have caused me to ponder and ponder all the time.Many of these documents must be read a few hundred times before it is possible to comprehend the

theory and feeling. Yang style Taijiquan was created by Yang, Lu‐Shan in 1799, and had become very

well‐known and popular by the beginning of the twentieth century. The secrets hidden in this familystyle were not revealed to the public until the 1990's. Although most of these documents wereauthored by Yang, Ban‐Hou, a member of the second generation of Yang style Taijiquan practitioners,

they are the representative writings of the style. Yang, Ban‐Hou has been well known for his profound

understanding of the arts and also the capability of manifesting his Taiji Jin (i.e., Taiji power) to itsmost efficient level.

In the last seven centuries, many songs and poems have been composed about Taijiquan. These have

played a major role in preserving the knowledge and wisdom of the masters, although in many casesthe identity of the authors and the dates of origin have been lost. Since most Chinese of previous

centuries were illiterate, the key points of the art were put into poems and songs, which are easier toremember than prose, and passed down orally from teacher to student. The poems were regarded as

secret and were only revealed to the general public in the twentieth century.



HISTORY OF YANG STYLE TAIJIQUAN By Dr. Yang, Jwing-Ming

Dr. Yang, Jwing‐Ming has a long history in Chinese Wushu going back over fifty years. During his

youth, he spent thirteen years learning Taijiquan, Shaolin White Crane (Bai He), and Shaolin Long Fist(Changquan). He continues to research, study, learn, and practice to this day. Below is an excerpt of

Dr. Yang's revised edition of the book Tai Chi Chuan ‐ Classical Yang Style. This book has the samecontent, but a new easy‐to follow layout. Each movement is presented in a series of photographs, with

clear, same‐page instructions for each Taiji posture.

HISTORY OF YANG STYLE TAIJIQUAN

Yang Style history starts with Yang, Lu‐chan (A.D. 1799‐1872), also known as Fu‐kuai or Lu‐chan . Hewas born at Yong Nian Xian, Guang Ping County, Hebei Province . When he was young he went to Chen

Jia Gou in Henan province to learn taijiquan from Chen, Chang‐xing. When Chen, Chang‐xing stood he

was centered and upright with no leaning or tilting, like a wooden signpost, and so people called himMr. Tablet. At that time, there were very few students outside of the Chen family who learned from

Chen, Chang‐xing. Because Yang was an outside student, he was treated unfairly, but still he stayed

and persevered in his practice.One night, he was awakened by the sounds of "Hen" and "Ha" in the distance. He got up and traced the

sound to an old building. Peeking through the broken wall, he saw his master Chen, Chang‐xingteaching the techniques of grasp, control, and emitting jin in coordination with the sounds “Hen” and

“Ha.” He was amazed by the techniques and from that time on, unknown to master Chen, he continuedto watch this secret practice session every night. He would then return to his room to ponder and

study. Because of this, his martial ability advanced rapidly. One day, Chen ordered him to spar with

the other disciples. To his surprise, none of the other students could defeat him. Chen realized thatYang had great potential and after that taught him the secrets sincerely.

After Yang, Lu‐chan finished his study, he returned to his hometown and taught taijiquan for a while.

People called his style Yang Style (Yang Quan), Soft Style (Mian Quan), or Neutralizing Style, (HuaQuan) because his motions were soft and able to neutralize the opponent's power. He later went toBeijing and taught a number of Qing officers. He used to carry a spear and a small bag and travel

around the country, challenging well‐known martial artists. Although he had many fights, he never

hurt anybody. Because his art was so high, nobody could defeat him. Therefore, he was called "YangWu Di" which means "Unbeatable Yang." He had three sons, Yang Qi, Yang Yu also called Ban‐hou, and

Yang Jian also called Jian‐hou. Yang Qi died when he was young. Therefore, only the last two sons

succeeded their father in the art.

YANG STYLE FAMILY TRADITIONS

Yang's second son, Yang, Yu (A.D. 1837‐1890), was also named Ban‐hou. People used to call him "Mr.

The Second." He learned taijiquan from his father even as a child. Even though he practiced very hardand continuously, he was still scolded and whipped by his father. He was good at free fighting. One day

he was challenged by a strong martial artist. When the challenger grasped his wrist and would not let

him escape, Yang, Ban‐hou used his jin to bounce the challenger away and defeat him. He was soproud that he went home and told his father. Instead of praise, his father laughed at him because his

sleeve was torn. After that, he trained harder and harder, and finally became a superlative taijiquanartist. Unfortunately, and perhaps not surprisingly, he didn't like to teach very much and had few

students, so his art did not spread far after he died. One of his students called Wu, Quan‐you later

taught his son Wu, Jian‐quan, whose art became the Wu Style Taijiquan. Yang, Ban‐hou also had a son,called Zhao‐peng, who passed on the art.

The third son of Yang, Lu‐chan was Yang Jian (A.D. 1842‐1917), also named Jian‐hou and nicknamedJing‐hu. People used to call him "Mr. The Third." He also learned taijiquan from his father since he wasyoung. His personality was softer and gentler than his brother's, and he had many followers. He taught

three –postures—large, medium, and –small—although he specialized in the medium posture. He wasalso expert in using and coordinating both hard and soft power. He used to spar with his disciples who



were good at sword and saber, while using only a dust brush. Every time his brush touched the

student's wrist, the student could not counter, but would be bounced away. He was also good at usingthe staff and spear. When his long weapon touched an opponent's weapon, the opponent could not

approach him, but instead was bounced away. When he emitted jin, it happened at the instant of

laughing the "ha" sound. He could also throw small metal balls called "bullets." With these balls in hishand, he could shoot three or four birds at the same time. The most impressive demonstration he

performed was to put a sparrow on his hand. The bird would not be able to fly away because, when abird takes off, it must push down first and use the reaction force to lift itself. Yang, Jian‐hou could

sense the bird's power and neutralize this slight push, leaving the bird unable to take off. From thisdemonstration, one can understand that his listening jin and neutralizing jin must have been superb.

He had three sons: Zhao‐xiong, Zhao‐yuan, and Zhao‐qing. The second son, Zhao‐yuan died at an early

age.Yang, Jian‐hou's first son, Yang, Zhao‐xiong (A.D. 1862‐1929), was also named Meng‐xiang and later

called Shao‐hou. People used to call him "Mr. Oldest." He practiced taijiquan since he was six years old.

He had a strong and persevering personality. He was expert in free fighting and very good at usingvarious jins like his uncle Yang, Ban‐hou. He reached the highest level of taijiquan gongfu. Specializing

in small postures, his movements were fast and sunken. Because of his personality, he didn't have toomany followers. He had a son called Yang, Zhen‐sheng.

Yang, Jian‐hou's third son was Yang, Zhao‐qing (A.D. 1883‐1935), also named Cheng‐fu. People calledhim "Mr. The Third." His personality was mild and gentle. When he was young, he did not care for

martial arts. It was not until his teens that he started studying taijiquan with his father. While his

father was still alive Yang, Cheng‐fu did not really understand the key secrets of taijiquan. It was notuntil his father died in 1917 that he started to practice hard. His father had helped him to build a good

foundation, and after several years of practice and research, he was finally able to approach the levelof his father and grandfather. Because of his experiences, he modified his father's taijiquan and

specialized in large postures. This emphasis was completely reversed from that of his father and

brother. He was the first taijiquan master willing to share the family secrets with the public, andbecause of his gentle nature he had countless students. When Nanking Central Guoshu Institute was

founded in 1928, he was invited to be the head taijiquan teacher, and his name became known

throughout the country. He had four sons, Zhen‐ming, Zhen‐ji, Zhen‐duo, and Zhen‐guo.

THREE POSTURES OF TAIJIQUAN

Yang Style Taijiquan can be classified into three major postures: large, medium, and small. It is also

divided into three stances: high, medium, and low. Large postures were emphasized by Yang, Cheng‐fu. He taught that the stances can be high, medium, or low, but the postures are extended, opened, and

relaxed. Large postures are especially suitable for improving health. The medium posture style

requires that all the forms be neither too extended nor too restricted and the internal jin neithertotally emitted nor too conserved. Therefore, the form and jin are smoother and more continuous than

the other two styles. The medium posture style was taught by Yang, Jian‐hou. The small posture

style—in which the forms are more compact and the movements light, agile, and quick—was passeddown by Yang, Shao‐hou. This style specializes in the martial application of the art. In conclusion, formartial application the small postures are generally the best, although they are the most difficult, and

the large posture style is best for health purposes.

SUMMARY OF TAIJIQUAN HISTORY

Chen Style Taijiquan was derived from Jiang Style . Before Jiang, the history is vague and unclear.

Chen Style Taijiquan was divided into two styles: old and new. Chen, Chang‐xing learned old style andlater passed it down to Yang, Lu‐chan. New style was created by Chen, You‐ben.

Yang Style Taijiquan was derived from Chen Style Taijiquan fourteen generations after the Chenfamily learned from Jiang.

Chen, You‐ben passed his art to Chen, Qing‐ping who created Zhao Bao Style.Wuu, Yu‐rang obtained the new style from Chen, Qing‐ping and the old style from Yang, Lu‐chan andcreated Wuu Style Taijiquan.

Li, Yi‐yu learned Wuu Style Taijiquan and created Li Style Taijiquan.



Hao, Wei‐zhen obtained his art from Li Style Taijiquan and started Hao Style Taijiquan.

Sun, Lu‐tang learned from Hao Style Taijiquan and began Sun Style Taijiquan.Wu Style Taijiquan was started by Wu, Quan‐you who learned from Yang, Lu‐chan's second son Yang,

Ban‐hou.

Yang Style Taijiquan has been famous since its creation by Yang, Lu‐chan in the early part of the 20thcentury.

Yang, Cheng‐fu's taijiquan is not the same as his father's, uncle's, or brother's. He modified it andemphasized large postures and improving health.

You should now understand why there are so many variations within the art, even within a style such

as the Yang Style. After so many years and so many generations, countless students have learned the

style and have made many modifications in light of their own experiences and research. It isunderstandable that a student today might learn taijiquan and find that his or her style is different

from another claiming to be from the same source. No one can really tell which one is the original

style, or which is more effective than the others. Observations from nature and contemplation of theDao can help you to determine a style's –emphasis—either for healing or self‐defense—but it is purely

a subjective, human determination whether one is in fact "better" than any other. This is a deeplyprofound area of the art. Self‐defense and good health are indeed closely related concepts, separated

only by a philosophical frame of mind. Ultimately, such comparisons of techniques are meaningless. Itis the time, consistency, and quality of your practice that matters. If you can understand this, even as

you strive for deeper mastery of your chosen art, then you have already reached a profound

understanding of Dao.



THE MEANING OF TAIJI By Dr. Yang, Jwing-Ming

Taijiquan (Tai Chi Chuan) is an internal style of martial arts that was created in the Daoist monastery

of the Wudang mountain, Hubei Province. Taijiquan’s creation was based on the philosophies of Taijiand Yin‐Yang. It is believed that from understanding the theory of Taiji and Yin‐Yang, we will be able

to trace back the origin of our lives. Also, through this understanding, we will be able to train ourbodies correctly, to maintain our health and the strength of our physical and energetic bodies, and

gain longevity. Since Daoists are monks, the final goal of their spiritual cultivation is to reunite with

the natural spirit, the state of Wuji. In order to reach this goal, they must cultivate their human natureand nourish it (discipline their temperament).

Wang, Zong‐Yue said: “What is Taiji? It is generated from Wuji, and is a pivotal function of movementand stillness. It is the mother of Yin and Yang. When it moves it divides. At rest it reunites.” From this,

it is known that Taiji is not Wuji, and is also not Yin and Yang. Instead an inclination of the natural

pivotal function which makes the Wuji derive into Yin and Yang also makes the Yin and Yang reuniteinto the state of Wuji. This natural pivotal function of movement and stillness is called the ‘Dao’ or the

‘rule’ of great nature.

Taiji can be translated as “Grand Ultimate,” or “Grand Extremity,” and Wuji is translated as “WithoutUltimate,” or “No Extremity.” Wuji can also mean “No Opposition.” This means Wuji is uniform and

undifferentiated, a point in space or at the center of your physical and energetic bodies. For example,at the beginning of the universe, there was no differentiation, and this state was called Wuji. Then it

began its separation into complimentary opposites, called Yin and Yang. From the interaction of Yinand Yang, all things are created and grow. You should understand that even though the theory of Taiji

originated from the Yi Jing (The Book of Changes) and has been studied and practiced for more than

4,000 years in China, its applications in martial arts were probably not started until several thousandyears later. When Taiji theory was adopted into the applications of martial arts and became a style, it

was called Taijiquan, The Fist of Taiji. Therefore, if we wish to understand the real meaning of

Taijiquan, the first task is to comprehend the meaning of Taiji.It is clear that Taiji is neither Wuji nor Yin‐Yang, but is between them. It is the pivotal force or energywhich makes the Wuji state divide into the Yin and Yang polarities, and also causes the Yin‐Yang to

reunite to the state of Wuji. Yin and Yang, two polarities, originate from Wuji through Taiji’s action or

function. From these two polarities, again through Taiji’s action, four phases are derived. With thesame theory, the variations continue until there are unlimited changes in the universe. From this, you

can see that all life and all things are produced from the mutual interaction of Yin and Yang through

the mediating function of Taiji. Therefore, if you are interested in learning Taijiquan, you mustunderstand Yin and Yang, and their relationship with Taiji. Without knowing the theory and the Dao,

your Taijiquan practice will be limited to the external forms and movements. In this case, you willhave lost the real meaning of practicing Taijiquan.

Before the action of Taijiquan movement, the Xin (emotional mind) is peaceful and the Qi isharmonious, the Xin and Yi (wisdom mind) are at the Dan Tian and the Qi stays in its residence. This is

the state of extreme calmness and is the state of Wuji. However, when the Xin and Yi begin to act, the

Qi’s circulation begins, the physical body’s movement is thus initiated, and the Yin and Yangaccordingly divides. From this we can see that Xin and Yi are what is called Taiji in Taijiquan. We can

conclude from this that Taijiquan is actually a martial art of the mind. The wisdom mind is calm andpeaceful. From this calmness, it can be highly concentrated and its storage can be profound. When this

Yi is deep and profound, the feeling will be accurate and refined. You should always remember that

feeling is the language of the mind and the body’s means of communication. Deep and accurate feelingallows you to manifest the mind’s decision precisely and quickly. Though our physical bodies are

restricted by our three‐dimensional reality, our minds are free to travel and reach anywhere in theuniverse, unrestricted by time. The mind is the Grand Ultimate. All human creations, from shovels toairplanes, arose first in our imaginations. From our thoughts, new ideas are created. It is the same for

Taijiquan. From practicing the active, living, and creative art of Taijiquan, we are able to furthercomprehend the meaning of human life and the



WUJI - THE STATE OF EMPTINESS By Dr. Yang, Jwing-Ming

Wuji is a state of emptiness or simply a single point in space. There is no discrimination and there are

no polarities (or poles). One possible example is the state of the universe before the big bang, a pointof singularity. According to Yi Jing (i.e., Book of Change), originally the universe was in a Wuji state.

Later, due to the pivotal action of Taiji, Two Polarities (Liang Yi) (i.e., Yin and Yang) werediscriminated. However, we should understand that Yin and Yang are not definite (or absolute) but

relative according to specifically defined rules. From these rules, Four Phases (Si Xiang) are again

derived. From different perspectives, the Yin‐Yang two polarities can again be divided into Yin andYang. For example, if you use your right hand to follow the Yin and Yang pattern, the clockwise cycling

belongs to Yang while the counterclockwise cycling belongs to Yin.Generally speaking, your right hand action is classified as Yang and your left hand action is classified

as Yin. From this rule, the Yin‐Yang cycling will be completely reversed if you use your left hand.

These general rules are applied in Taijiquan and also in other internal styles such as Baguazhang. Theabove saying is talking about the Yin‐Yang’s derivation in two dimensions. When this Yin‐Yang

derivation is manifested in three dimensions, then right spiral to advance forward is classified as Yang

while left spiral to withdraw is classified as Yin. Similarly, the manifestation of the left hand isreversed.

From this, we can see that (if we are) able to comprehend the theory of great nature's Yin‐Yang spiralderivation, then (we) will be able to comprehend the function of the Dao and use this Dao to

understand the theory of ceaseless recycling of millions of lives in nature, furthermore, to trace backthe origin of our human and physical life. The purpose of learning Taijiquan is to aim for the

comprehension of Taiji and Yin‐Yang so (we) are able to reach the Dao, therefore, (allows us) to

protect (our body), strengthen (our body), and enjoy longevity.Furthermore, by nourishing and cultivating (our) human nature, (we are) able to reach the final goal

of unification of heaven and human spirit. From the above discussion, you can see that there are some

specific rules that apply when you manifest the Yin‐Yang polarities into two dimensions. However, weexist in a universe of at least three dimensions. Therefore, the concept of two polarities should beadapted to three dimensions so we can comprehend the natural Dao thoroughly. Once you add the

third dimension to the Yin and Yang symbols, you can see that the energy patterns and derivation are

spiral actions.When the nature loses its balance, the energy manifests in spirals and millions of lives are influenced,

or even are created. All of these manifestations can be seen from galaxies in space, to tornados and

other storms, to the formation of sea shells, and even the tiny, twisted strands of our DNA. From theabove discussion, you can see that when Yin‐Yang is manifested in two dimensions in Taijiquan, it is

an action of coiling, and when it is acting in three dimensions, it is a spiraling maneuver. If you useyour right hand to generate this spiral motion, then the clockwise and forward motion is classified as

Yang while the counterclockwise and backward motion is classified as Yin. If you use your left hand,since the left is classified as Yin, all directions are reversed.

This is a method to practice the basic skills in Taijiquan for changing from insubstantial to substantial

and back again. All action in Taijiquan originates from the Real Dan Tian (a point, center of gravity),where the Wuji is located. From this Wuji center, through Taiji (i.e., mind) the Qi is led, Yin and Yang

spiraling actions are initiated, and Taijiquan movements are derived.



YIN YANG By Dr. Yang, Jwing-Ming

Yin and Yang are opposite (i.e., relative) to each other instead of absolute. That is Yin can become Yang

and Yang can change into Yin. Yin and Yang can be exchanged mutually depending on the observer’sXin and Yi. Xin and Yi are the Dao in Taijiquan. Lao Zi, Chapter 36 said: ‘Wish to close it, must first

open it; wish to weaken it, must first strengthen it; wish to abolish it, must first raise it; wish to take it,must first offer it.’ It is also said in Taijiquan classic: ‘withdrawing is releasing and releasing is

withdrawing.’ It means: ‘Yin is Yang and Yang is Yin.’ Though they are opposite, they are the two faces

of the same object which cannot be separated from each other or exist alone. If it can exist alone, thenit is a Wuji state and not the natural rule of Yin and Yang.

Yin and Yang are opposite to each other but not absolute. How Yin or Yang are defined depends on theperspective of the viewer. Often, what is considered Yang by one person can be Yin to another.

Moreover, Yin and Yang are exchangeable and this exchange also depends on how you change your

viewpoint. You should also remember that the mind is what is called Taiji or Dao in Taijiquan. WhenYin and Yang concepts are applied in Taijiquan, Yin can be Yang and Yang can be Yin. Yin can also be

Yin and Yang can also be Yang. All of these alternative concepts all depend on your mind and

consequently, different strategies are derived. That means an insubstantial action can be a setup for asubstantial action and vice versa. If you do not have the options of Yin and Yang exchange, then your

strategy will be stagnant and be easily defeated by your opponent.Generally speaking, Taijiquan’s Yin and Yang can be: closing and opening; defensive and offensive;

bending and extending; inhaling and exhaling; retreating and advancing; insubstantial andsubstantial; small and big; neutralizing and emitting; refined and coarse; leading and attacking; soft

and hard; internal and external; Yi and Xin; raising and falling; looking up and looking down; coming

and going; enter and exit; withdrawing and releasing; etc. However, (you) should not be fixed in therules without knowing the mutual exchangeable theory of Yin and Yang. For example, during combat

between the opponent and me, bending can be Yang as offensive, and extending can be Yin as

defensive. Raising can be Yang as a substantial action and falling can be Yin as an insubstantialmovement. Coming can be Yang as emitting and going can be Yin as storing.This paragraph lists many examples of the Yin and Yang aspects of Taijiquan actions. However, you

should always remember that Yin and Yang are mutually exchangeable. That means substantial can be

insubstantial and insubstantial can be substantial. If (you) are able to understand the theory of Yinand Yang and knows their applications, then (your) comprehension is deep and (Taiji) knowledge is

profound. Insubstantial and substantial are exchangeable and are mutually Yin and Yang. This will

make the opponent lose track of catching the (Jin’s) coming and going. Then this is the beginning ofunderstanding Jin. The theory of Yin and Yang is hard to change; however, the applications of Yin and

Yang are exchangeable. Therefore, (Taijiquan) practitioners should be always researching andpondering the theory of Yin and Yang and searching for the applications of Yin and Yang’s mutual

exchanges. If (you) are able to catch this knack and apply it skillfully, then (you are) surely a proficientTaijiquan talent.

You should know that Taiji’s Yin‐Yang theory is the foundation and the root of the entire Taijiquan’s

creation and development, you should always ponder the theory and its applications. Theory is thescholarship of the art while the actions are the applications of the theory. Only then can you catch the

crucial key to Taijiquan’s substantial and insubstantial. Once you are able to apply this Yin‐Yangtheory into the Taijiquan martial art, you will be able to know the opponent but the opponent will not

know you. When you have reached this stage, you have surely understood the applications of

Understanding Jin.



MARTIAL MORALITY By Dr. Yang, Jwing-Ming

All Tai Chi schools and students must understand, demonstrate, and promote Martial Morality,

and work to reestablish it as a integral aspect of Tai Chi Chuan training.

Martial morality has always been a required discipline in Chinese martial arts society. Teachers havelong considered martial morality to be the most important criterion for judging students, and they

have made it the most important part of the training in the traditional Chinese martial arts. It includes

two aspects: the morality of deed and the morality of mind.

MORALITY OF DEED Humility

Respect

RighteousnessTrust

Loyalty

MORALITY OF MIND Will

Endurance

PerseverancePatience

Courage

Traditionally, only those students who had cultivated these standards of morality were considered to

be worthy of teaching. Of the two aspects of morality, the morality of deed is more important, becauseit concerns the student’s relationship with master and classmates, other martial artists, and the

general public. Students who are not moral in their actions are not worthy of being taught, since theycannot be trusted or even respected. Furthermore, without morality of deed, they may abuse the art

and use their fighting ability to harm innocent people. Therefore, masters will normally watch their

students carefully for a long time until they are sure that the students have matched their standards ofmorality of deed before letting them start serious training. Morality of mind is for the self‐cultivation

which is required to reach the final goal. The Chinese consider that we have two minds, an “Emotional

mind” (Xin) and a “Wisdom mind” (Yi). Usually, when a person fails in something it is because theemotional mind has dominated their thinking. The five elements in the morality of mind are the keysto training, and they lead the student to the stage where the wisdom mind can dominate. This self‐

cultivation and discipline should be the goal of any martial arts training philosophy.

MORALITY OF DEED

Humility Humility comes from controlling your feelings of pride. In China it is said: “Satisfaction (pride) loses,

humility earns benefits.” When you are satisfied with yourself, you will not think deeply, and you willnot be willing to learn. However, if you remain humble, you will always be looking for ways to better

yourself, and you will keep on learning. Remember, there is no limit to knowledge. It does not matterhow deep you have reached, there is always a deeper level. Confucius said, “If three people walk by,

there must be one of them who can be my teacher.” There is always someone who is more talented or

more knowledgeable than you in some field. The Chinese say: “There is always a man beyond the man,there is a sky above the sky.” Since this is so, how can you be proud of yourself?

Respect

Respect is the foundation of your relationship with your parents, teachers, your fellow students, other

martial artists, and all other people in society. Respect makes a harmonious relationship possible.However, the most important type of respect is self‐respect. If you can’t respect yourself, how can you

respect others or expect them to respect you? Respect must be earned, you cannot request or demandit. In China, it is said: “Those who respect themselves and others will also be respected.” For example,if you despise yourself and become a villain in this society, then you have lost your self‐respect. Since

you have abused your personality and humility as a human, why should other people respect you?



Only when you have demonstrated that you are deserving of respect will respect come to you

automatically and naturally.

Righteousness

Righteousness is a way of life. Righteousness means that if there is something you should do, you don’thesitate to take care of it, and if there is something that you should not do, you don’t get involved with

it. Your wisdom mind should be the leader, not your emotional mind. If you can do this, then you willfeel clear spiritually, and avoid being plagued by feelings of guilt. If you can demonstrate this kind of

personality you will be able to avoid evil influences, and you will earn the trust of others.Trust includes being trustworthy, and also trusting yourself. You must develop a personality which

other people can trust. For example, you should not make promises lightly, but if you have made a

promise, you should fulfill it. Trust is the key to friendship, and the best way of earning respect. Thetrust of a friend is hard to gain, but easy to lose. Self‐trust is the root of confidence. You must learn to

build up your confidence and demonstrate it externally. Only then can you earn the trust and respect

of others.

Loyalty

Loyalty is the root of trust. You should be loyal to your teacher and to your friends, and they should

also be loyal to you. Loyalty lets mutual trust grow. In the Chinese martial arts, it is especially crucialthat there be loyalty between you and your master. This loyalty is built upon a foundation of

obedience to your master. Obedience is the prerequisite for learning. If you sincerely desire to learn,

you should rid yourself of false dignity. You must bow to your teacher both mentally and spiritually.Only this will open the gates of trust. A teacher will not teach someone who is always concerned about

his own dignity. Remember, in front of your teacher, you do not have dignity.

MORALITY OF MIND

Will

It usually takes a while to demonstrate a strong will. This is because of the struggle between the

emotional mind and the wisdom mind. If your wisdom mind governs your entire being you will beable to suppress the disturbances that come from the emotional mind, and your will can last. A strong

will depends upon the sincerity with which you commit yourself to your goal. This has to come fromdeep within you, and can’t be just a casual, vague desire. Oftentimes, the students who show the

greatest eagerness to learn in the beginning, quit the soonest, while those who hide their eagernessdeep inside their hearts stay the longest.

Endurance, Perseverance, and Patience Endurance, perseverance, and patience are the manifestations of a strong will. People who are

successful are not always the smartest ones, but they are always the ones who are patient and who

persevere. People who are really wise do not use wisdom only to guide their thinking, they also use itto govern their personalities. Through cultivating these three elements you will gradually build up aprofound mind, which is the key to the deepest essence of learning. If you know how to use your mind

to ponder as you train, it can lead you to a deeper stage of understanding. If you can manifest this

understanding in your actions you will be able to surpass others.

Courage

Courage is often confused with bravery. Courage originates with the understanding that comes fromthe wisdom mind. Bravery is the external manifestation of courage, and can be considered to be the

child of the wisdom and the emotional minds. For example, if you have the courage to accept achallenge, that means your mind has understood the situation and made a decision. Next, you must be

brave enough to face the challenge. Without courage, the bravery cannot last long. Without theprofound comprehension of courage, bravery can be blind and stupid. Daring to face a challenge thatyou think needs to be faced is courage. But successfully manifesting courage requires more than just a

decision from your wisdom mind. You also need a certain amount of psychological preparation so that



you can be emotionally balanced; this will give your bravery a firm root so that it can endure.

Frequently you do not have enough time to think and make a decision. A wise person always prepares,considering the possible situations that might arise, so that when something happens he will be ready

and can demonstrate bravery.



THE FIVE PILLARS OF TAI CHI CHUAN By Cheng Tin Hung and Dan Docherty

Tai Chi is based on the ancient Chinese philosophy of Yin and Yang, combined with the theories of

Chinese medicine and martial art movements into one. In the past it was more widely used on thebattlefield, but nowadays it is almost exclusively practised for keeping fit, evolving into different styles

including the ones shown in this book. Even though the many styles and forms are different, the basicphilosophy always remains the same. On the path of the peaceful warrior, it is always important to

follow the guidelines in this book, enabling the body’s circulation system to flourish, and to avoid, as

well as treat, illness. The study and practice of the philosophy of Tai Chi can improve your mentalhealth, and keep the mind balanced. As mental health always influences physical health, and vice

versa, Tai Chi cultivates both mental and physical health. You will find that with the regular practice ofthese exercises, many complicated problems will be healed, longevity will be increased and so too you

moral standards.

Tai Chi’s history as a martial art emphasizes the importance of centering yourself firmly and keepingstable at all times. Any reaction depends on the direction, angle, and speed of an attack. Good balance

lets you control your own natural movements, giving you the opportunity to stretch, or deflect an

attack and retaliate into your opponents empty, weak point. This is the central theory of Tai Chi Chuanas a martial art: the body should never lean away from your centre, and always be able to push out

with force in any direction. All the actions of the Solo Forms are designed as responses to an enemy’sattack from the front, side, or back. Whatever the movement or new situation, always keep the Dan

Tien – the central pivoting point in the middle of your body – at the centre of your movements, linkingall other body movements together by ‘gathering thousands of ways into one.’ This also applies to any

conflict, or difficult situation with a work colleague, spouse, or friend. It is not just a matter of doing a

Tai Chi move to physically defend yourself, but using Tai Chi psychologically to steer yourself throughthe stormy seas of life, maintaining balance and harmony, wisdom and love in all thoughts, speech and

actions. The Peaceful Warrior must have a clear understanding of the aims and theory of Tai Chi. Only

then will you be able to improve step by step until you reach the highest state.

METHOD OF PRACTICE

In order to derive maximum benefit from the practice of Tai Chi, we must first learn the correct

method of practicing. The execution of each movement requires patient concentration. Beforebeginning we must relax and think of nothing else. Our movements should be slow and we should

breath naturally. We must avoid tension. If we can do this our every action will become smooth and

easy, our waist will turn freely and we will feel relaxed and comfortable. Tai Chi is an exercise whichaims at producing harmony of body and mind. To achieve this and to avoid the application of brute

force, we must let our thoughts guide our actions. Constant practice can make this a habit with us. It isnot enough to concentrate on the correct slow execution of individual movements such as raising or

lowering our hands. Both our concentration and our movements must continue in harmonythroughout the form. This will make our breathing deeper and help strengthen our body. At first it is

difficult for a beginner to judge whether the styles and individual movements he performs are correct

or not. In some cases beginners will find styles which are particularly tricky for them to master.However, there are some general principles to be understood and adopted which will help produce

correct styles and movements:

Throughout the movements our head should remain in line with our spinal column and not move up

and down. If we can do this our neck muscles will become more relaxed.

We should not hunch our shoulders or fully straighten our arms when we extend them. When weretract our arms, the elbows should be kept close to the body and not be allowed to jut out at all

angles. We must keep our arms and shoulders relaxed in order to move smoothly. If we fail to do soour movements will be stiff and awkward.

We must relax our whole body and avoid stiffening the chest. If we can do this our breathing will

become deep and natural and our movements alert.



If our waist is stiff and tense we will find it difficult to move in any direction and our coordination

will be affected as we will be unable to transmit power from the waist to the actions of our arms andhands. If the waist is stiff, our behind will jut out, making our balance unstable and preventing our

movements from being graceful. Relaxation of the waist is essential.

With certain exceptions, most postures in the Hand Form require us to rest most of our weight onone leg, making it easy to move the other leg to change posture, and to shift the weight from one leg to

the other as we practice. The photographs of the form should be studied carefully so that we get thisbalance right and are able to move freely.

THE FIVE PILLARS OF TAIJIQUAN

The practical side of the art of Tai Chi Chuan consists of five basic components which are very much

interrelated.

1. Hand Form

The Hand Form, also known as the Solo Form, is the most basic, as well as the best known, of the fivecomponent parts of Tai Chi Chuan, but knowledge of this alone is insufficient for self‐defense

purposes. There are two stages in learning the Hand Form. At first we learn the movements in asimplified, step by step, way known as the Square Form. This can be compared to teaching a child to

write, in that he will be taught first to form block letters. Only when we have mastered this simplemethod of doing the form can we move on to learn the more intricate Round Form, which consists of

the same techniques as the Square Form, but which is performed in a free and flowing manner. The

Round Form is to the Square Form as cursive script is to block letters. The movements of the HandForm come in a set sequence, and all have a self‐defense application. Slow and gentle practice of the

Hand Form by concentrating on the movements will result in tranquility of mind, help relax the bodyand improve respiration.

2. Internal Strength

Internal Strength can be described as meditation combined with exercise. Though we are

concentrating on maintaining a tranquil state of mind, we are at the same time holding set postures or

repeating set movements which are designed to increase our health and strength, and to give us awell‐coordinated body that is full of energy.

3. Pushing Hands

The purpose of Pushing Hands is to train us in methods of applying techniques to disrupt ouropponent's center of gravity. Such training will also increase our sensitivity and improve our

reactions. Pushing Hands is the key to learning the Self‐Defense techniques.

4. Self -defence

Once we have reached a certain standard in the Pushing Hands, we can then move on to learn the Self‐

Defense techniques. These are modified techniques taken from the Hand Form. Practice with a partneris necessary to develop our ability in using these techniques to defend ourselves and to counter‐attackour opponent. We must make these techniques second nature to us, so that in a real situation we will

react instinctively and decisively.

5. Weapons

Weapons are also a Solo Form. The three weapons used in Tai Chi Chuan are the straight sword, saber

and spear. Some instructors teach the Fan which is also included under weapons. They are usuallytaught after a certain degree of proficiency has been achieved in the Hand Form and the techniques of

Pushing Hands and Self‐Defense. The techniques of the Weapon Forms can be adapted for combatpurposes in the same way as the techniques of the Hand Form.



TRAINING PRINCIPLES OF TAI CHI By Chen Zhenglei

In Chen’s Taichi, the basic training principles are: apply the theory not the strength; focus on

foundation not the presentation; train the body not the techniques.

APPLY THE

THEORY

NOT

THE

STRENGTH

“Theory” explains the very basic principles of Taichi. Practicing Taichi is to work on the ultimate

general Dao – that is the basic theory of how yin emerges from yang and how yang emerges from yin

in the process of change. During practice, it requires to have softness imbedded in hardness andhardness implied in softness with softness and hardness inter dependent and supportive to each

other. When hollowness reduces to its extreme, solidness forms; and when solidness grows to itsextreme, hollowness appears. This is how hollowness and solidness morph from one another. With

high level of concentration, the mind guides the qi and the qi move the body. Practice while focusing

on getting the qi and movements to follow the mind. When in motions, every part moves, the wholebody follows and the internal and external coordinate. Control the postures and mover according to

the requirements and follow the natural motions of the body. Progress patiently. “Strength” training

refers to the training for physical strength. Such training will increase the power in certain specificbody parts. However, in most cases, this type of training will lead to clumsy strength and stiff strength.

It’s lack of flexibility and control. Therefore, it is not preferred my achieved Taichi practitioners.

FOCUS ON THE FOUNDATION NOT THE PRESENTATION “Foundation” refers to the root and base, i.e. the kidney qi and lower body kungfu. The kidneys hold

the fundamental yin and yang. It is the prenatal base and the source for vital qi. When the kidney qi is

strong, all organs are well nourished. The heart, liver, spleen, lung and the kidney will functionproperly. As a result, the person is good spirits, quick in response and coordinated in motion. Internal

qi is one of the important aspects of good foundation. The other aspect of good foundation is the

kungfu of the lower body. Under the condition when whole body is relaxed and, the qi settles indantian and charges to yongquan, the body can be rooted solidly on the feet so as to achieve the stateof livened upper section, flexible middle section and rooted lower section. “Presentation” refers to the

shown intension, strength and hardness of certain specific parts of the body. Training methods

focusing only on the presentation do not agree with Taichi principles. Taichi is an internal system. Ittraining both the internal qi and external skills with the main focus on solidify the internal foundation.

Hence there are sayings like: “Nourish the root and enrich the source”, “Nourish the roots and the

branches and leaves will flourish; enrich the source and the stream will flow afar.”

TRAIN THE BODY NOT THE TECHNIQUES

Train the “body” means to train the capability of the body as a whole. Train the “techniques” means to

work on special defensive and offensive techniques of an application. At the beginning stage, mostpeople are interested in understanding the applications of each move. However, such training in

focusing on explaining and understanding of the applications of Taichi defensive and offensive

techniques will not lead one to the essence of Taichi. The correct process of learning Taichi mustinvolve learning the forms and routines, correct postures and moves, reduce stiffness, achieve

softness so as to reach the level when the whole body is coordinated, the internal and external arecoordinated and the internal qi is full and solid. Let the skill be part of the body. Taichi training is for

the complete ability of the body. According to specific situations in application, Taichi principle is to

lose the self to follow the opponent and adapt when situation changes. It never resorts to the specificapplication of specific techniques. When the internal qi is full and solid, the body is like a well inflated

balloon. It responds to any sensation of external impact. It enables the Taichi practitioner to strikewith the part wherever is being attacked, such as described in On Boxing: “When achieved, one cancounterattack according to the attack without thinking. The application will come naturally and

automatically.”



YANG STYLE TAIJIQUAN

BASIC TRAINING METHODS By Yang Jun

In order to make progress in the art of Taijiquan and grasp its deeper meaning, we also

need to understand some of the basic theories. Taijiquan training is normally based on five differentpoints or methods. These points are: the footwork, the body shape, the hand techniques, methods,

and the spirit. These points are very helpful in learning Taijiquan, as well as correcting the movementsover time. In order to make progress in the art of Taijiquan and grasp its deeper meaning, we also

need to understand some of the basic theories. The two pillars that form the foundation of YangFamily Taijiquan are: Yin Yang theory and Yang Chengfu’s Ten Essentials.

YIN AND YANG

The first basic theory is the theory of yin and yang. Everything that we do in Taijiquan can be

connected to yin and yang. The idea of yin and yang can seem abstract, but in Taijiquan, the concept is

used in a very practical way. It means that we are comparing opposite things. A classic example yinand yang is to imagine the sun shining on the side of a hill. One side of the hill will be in the shadowand the other side of the hill will be in the light. In yin/yang theory, the shadow side is yin and the

bright side is yang. Taijiquan practice is full of opposites that can be seen through the lens of yin and

yang. For instance: postures have movements that go up or go down. They can also take us forward orbackward and right and left. Many taiji postures also have movements that open and close. Up/down,

forward/backward, right/left, and opening/ closing can all be seen as different expressions of yin and

yang. The idea of yin and yang can also be applied to different kinds of taiji practice. For instance,sometimes we train in a yin way, when we practice standing still (zhan zhuang). Practice that is more

still, or quiet (Jìng) can be considered more yin. Moving practice is more yang. Quiet practice is alsotranslated into English as “quiescent” practice. In Yang Family Taijiquan, quiescent practice can take

three forms: sitting, standing, and lying down practice.

Generally, we consider yin movements to be soft, neutralizing, and empty; while yang movements arehard, energy‐delivering, and full. For each technique there is a yin phase, which is focused on storing

energy, and then a yang phase, which is focused on delivering the stored energy to an opponent. Inmovement, the idea of yin and yang can also be applied to weight, which is sometimes referred to as

“empty” and “full.” Step by step, we first learn to recognize the yin/yang relationship within ourselves

throughout the forms, postures, and sequences. In the next stage of training, push‐hands, we usesimilar ideas and methods, but expand the concept of yin and yang to include another person. In solo

forms training, the center of focus is in our own self. In push‐hands, the focus should be about being in

balance with the other person. In Taijiquan, there are three main ways to understand the concept ofyin and yang: The first is unity/interdependence. This means that yin cannot exist without yang, and

vice versa. An example of this is that without energy storage, energy cannot be sent out to theopponent. In the forms, it can be generally seen that yin energy‐storing motions precede yang energy‐

delivering strikes. This is the interdependent and unified nature of yin and yang. The second way tounderstand the yin/yang concept, is the dynamic of conflict and opposition. In this case, yin and yang

can be seen as arguing. When yin and yang clash, this causes tension. Because yang changes to yin,

tension changes to relaxation. This can occur in push‐hands. Conflict becomes balance. This is anexample of yin and yang as balance and conflict. The third aspect of the yin/yang relationship in

Taijiquan is the process of transmutation. When something becomes extremely yang, it will then turn

to yin. For instance, if you shift the weight all the way back, you must then move forward. When yougo all the way to the left, you must go right, and when you go completely to the right, you must then goleft. When something is extremely yin, it will soon turn to yang. Yin and yang are inseparable. They are

mutually beneficial.



When yin and yang clash, this causes tension. Because yang changes to yin, tension changes to

relaxation. This can occur in push‐hands. Conflict becomes balance.

THE TEN ESSENTIALS OF YANG CHENGFU

In our family, the Ten Essential Principles are very important for learning Taijiquan. These principleshave been taught from the very beginning of Taijiquan. They were organized and published by Yang

Chengfu. They are a constant guide for the Taijiquan practitioner. Whether we are just learning theforms, or working on progressing deeper into the art many years later, the Ten Essentials are an

indispensable resource for our practice. There are three ways to interpret each of the Ten Essentials.These are: body shape, methods, and mind/spirit. For example, take the third principle: “Relax the

waist”. When seen from the category of “body shape”, it means that we need to avoid sticking out the

lower back in order to have the correct posture to relax while practicing. This principle can also beseen from the “methods” point of view. Without a relaxed waist, it will be difficult to deal with an

opponent’s energy and remain rooted. From the “mind/spirit” perspective, relaxing the waist allows

one to sink the qi, which helps to calm and clear the mind during practice.

WAIST METHODS

The waist methods are an important part of Taijiquan practice. In general, the waist should be flexible

so that it can coordinate the energy between the legs and the upper body. There are three basic waist‐circling methods: horizontal, vertical, and figure eight circling. Horizontal circling moves right and

left. Vertical waist‐circling moves up and down, and figure eight circling combines vertical and

horizontal together. The energy comes from the root, develops in the legs, and is then transferred bythe waist to the upper body. The waist can be used to lead the arms and the legs. In order to use the

waist, the three parts of the body need to be coordinated. The lower part (the legs) should be heavy,the middle part (the waist) should be flexible, and the upper part of the body should be relaxed and

extended. The waist coordinates and controls the movements of the body so that they are unified and

precise while delivering energy. This means that the waist moves the arms, and also controls theirpositions and rotation.

UPPER BODY

METHODS

The upper body moves in four ways.

1. Circling: the horizontal waist movement leads the arms.2. Swinging: the horizontal waist movement makes the arms swing forward and backward like a whip.

3. Rotating: the arms rotate with the turning of the waist. This can be compared to interlocking gears.4. Rotating and circling are combined.

There are several methods to exercise the waist‐arm connection.

1. Swinging the arms. There are two different methods for swinging.a. Synchronized swinging: Turn the waist and swing the arms together so that the waist and the arms

start together and end together at the same time.

b. Non‐synchronized swinging: The waist slightly leads the arms when starting, and also whenstopping. After the waist stops, the arms continue on a little bit more before stopping.2. Turning the waist and wrists together. The waist and wrists turn together in a synchronized

movement.

3. Rotate the waist and wrists while swinging the arms. The waist controls the delivery of energy. Thiscan be synchronized or not. In these exercises, the movements are physically controlled by the waist,

but led by the mind. The waist leads the arm into the correct position and also delivers the energy.

FOOTWORK TECHNIQUES

In Yang Family Taijiquan, our footwork generally follows the pattern of one foot facing straight andthe other to the corner. This is traditionally called Dīng Bā Bù or “an eight and a nail step” because a

nail is straight and the character for eight in Chinese faces diagonally. The weight should be on the“bubbling well” point, which is close to the middle of the ball of the foot. The inner thighs should feelslightly rounded outward, and the knees should align with the directions of the toes. We use two basic

steps: the bow stance and the empty stance. There are also a few other types of steps that are used



less frequently, such as the low stance in “Press Down”, the crab‐like sideways step in “Cloud Hands”,

and the single leg step in “Golden Rooster”.

There are three basic points for stepping in Yang Family Taijiquan:

1. The first point is that you should step like a cat. A cat steps quietly and carefully in a coordinatedmanner. To step like a cat in a bow‐stance, touch the he

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