Basic Principles and Features of Taiji Quan<\/p>\n
By Lu Shengli English translation by Zhang Yun<\/p>\n
The central principle of Taiji Quan derives from one of the most fundamental concepts in traditional Chinese culture. The concept first appeared in Yi Jing<\/em> (I Ching<\/em>), the book written about 1000 BC that delineates the laws of universal change; the yi<\/em> in the title means \u201cchanging\u201d. A famous line in Yi Jing<\/em> asserts, \u201cThere is Taiji<\/em> in yi<\/em>, the laws of change, and liangyi<\/em> is generated from it. Liangyi<\/em>, in turn, generates sixiang<\/em> and sixiang<\/em> generates Bagua<\/em>.\u201d Also stated is the principle that \u201cone yin<\/em> and one yang<\/em> united comprise Dao<\/em>.\u201d Here the term Dao<\/em> is synonymous with Taiji<\/em>.<\/p>\n Yi Jing<\/em> played a central role in the development of Chinese philosophy. Its profound ideas were seized upon by such renowned thinkers as Kongzi (Confucius) who formulated Confucianism, and Laozi, who originated the tenets of Daoism. The influence of Yi Jing<\/em> has permeated every aspect of traditional Chinese culture.<\/p>\n Laozi, for example, said that wuji<\/em>, meaning the \u201cstate of nothingness or non-being,\u201d is the beginning state of the universe; and that you<\/em> or Taiji<\/em>, which means \u201chaving\u201d or \u201cbeing\u201d, is the mother of all things. He posited that everything in the universe is generated from you<\/em>, and that you is generated from wu<\/em>. \u201cI do not know the name for the mother of all things,\u201d he said, \u201cso I just call it Dao<\/em>.\u201d \u201cAll things,\u201d he declared, \u201cconvey yin<\/em> and hold yang<\/em>.\u201d<\/p>\n In the millennium that followed the founding of Daoism by Laozi, the Taiji<\/em> principle was further refined, eventually reaching maturity with the contributions of Chen Tuan and successive generations of his students. Chen Tuan (?-989), a famous scholar and Daoist priest, devoted his life to the study and research of Yi Jing<\/em>, the philosophies of Laozi, and the health practices of qigong<\/em>. His thinking may also have pre-figured the martial arts, and the followers of some styles claim him as their founder. The diagram of Taiji<\/em> has been purported either to have been invented by him or to have been passed down by him. Many of his writings had a profound influence on Chinese culture. His article \u201cXian Tian Tu<\/em>\u201d or \u201cThe Pre-birth Diagram\u201d included a depiction of the basic qigong<\/em> practice principle.<\/p>\n In accordance with Chen\u2019s central ideas, the famous scholar Zhou Dunyi, Chen\u2019s third-generation disciple, wrote a famous article called \u201cTaiji Tu Shuo<\/em>\u201d or \u201cThe Explanation of the Taiji Diagram,\u201d in which the Taiji<\/em> principle as we know it today is described systematically and completely. This work includes the Taiji<\/em> diagram first presented by Chen Tuan but explicates the illustration differently. Later, the famous Song Dynasty philosopher Zhu Xi provided annotations and explanations for Zhou\u2019s article. Together these writings elucidated the standard definition of the Taiji<\/em> principle and formed the foundation of the Daoist worldview.<\/p>\n Taiji Quan<\/em> is based on the taiji<\/em> principle that expresses the traditional Chinese view of the origin of the universe. Tai<\/em> means \u201cimmense\u201d or \u201cgreat\u201d; ji<\/em> means \u201cextreme\u201d or \u201climit.\u201d The term \u201cTaiji<\/em>\u201d thus describes a great principle that applies to everything. In traditional Chinese culture, Taiji<\/em> is the same as Dao<\/em>; both refer to the basic, all-encompassing natural law of the universe. All things must be in harmony with Dao<\/em> in order to prosper or function well. The taiji<\/em> principle is expressed in all aspects of traditional Chinese culture.<\/p>\n According to the taiji<\/em> concept, the world started from wuji<\/em>, a state of nothingness or non-being, or a homogeneous mixture of all things sometimes likened to a cloud. Wuji<\/em> describes the universe in its most primal form, before there was any differentiation of matter. When the universe began to emerge from the wuji<\/em> state, yin qi<\/em> (yin<\/em> energy) and yang qi<\/em> (yang<\/em> energy) were created and became differentiated. The yang qi<\/em>, which was light in weight, rose up to form the sky; and the yin qi<\/em>, which was heavy, sank down to form the earth. With the differentiation of yin<\/em> and yang<\/em>, the life of the universe started from this new state called taiji<\/em>. Taiji<\/em> state is source of all things, so sometimes people like to say taiji<\/em> is the mother of all things. The taiji<\/em> principle became the most important concept in ancient Chinese cosmology.<\/p>\n In the taiji<\/em> state, yin<\/em> and yang<\/em> do not exist as separate entities. Although they can be conceptually distinguished, each contains the other and cannot be considered alone. In the next emergent state called liangyi<\/em> or the \u201ctwo appearances,\u201d yin<\/em> and yang<\/em> become distinct and separate entities. Each can be independently considered in terms of its unique qualities. Liangyi<\/em> gives rise to the state of sixiang<\/em> or the \u201cfour shapes\u201d; and sixiang<\/em>, in turn, generates Bagua<\/em> or the \u201ceight trigrams.\u201d The eight trigrams can be combined to form sixty-four gua<\/em> or hexagrams, and in this manner the universe evolves from the simplest beginning to a complex of myriad forms. Everything is created from the emergence and changing energies of yin<\/em> and yang<\/em>. This is the key principle of taiji<\/em>.<\/p>\n In traditional Chinese philosophy, yin<\/em> and yang<\/em> describe opposing qualities or concepts, but these qualities also support each other. Each exists because the other exists; the existence of one necessarily implies the existence of the other. Yin<\/em> and yang<\/em> complement each other, and each is capable of changing its state and emerging as the other. Although used as abstract concepts, yin<\/em> and yang<\/em> can also be applied to the description of concrete objects. The usual attributes of yin<\/em> include soft, quiet, passive, obedient, receptive, restorative, substantial, internal, and beneath. In the physical world, yin<\/em> is associated with the earth, moon, darkness, cold, and femaleness. The usual attributes of yang<\/em> include hard, moving, initiating, guiding, giving, releasing, insubstantial, external, and above. In the physical world, yang<\/em> is associated with the sky, sun, heat, light, and maleness.<\/p>\n In Taiji Quan<\/em> practice, the concepts of yin<\/em> and yang<\/em> are used ubiquitously in the description of techniques. The back of the body, for example, is yin<\/em> and the front is yang<\/em>; the lower part of the body is yin<\/em> and the upper part is yang<\/em>. When a palm faces the body, it is called a yin<\/em> palm; when it faces away from the body, it is called a yang<\/em> palm. The leg that supports the weight of the body is called yin<\/em>; the unweighted leg is called yang. Soft movement is yin<\/em> and hard movement is yang<\/em>. Defense is yin<\/em> and offense is yang<\/em>. It is commonly said that Taiji<\/em> Quan<\/em> is about yin<\/em> and yang<\/em>.<\/p>\n Taiji Quan<\/em> was clearly derived from the taiji<\/em> principle in traditional philosophy. In the most famous and important Taiji Quan<\/em> classic, the first sentences state: \u201cTaiji<\/em>, born of wuji<\/em>, is the potential for either dong<\/em> (movement) or jing<\/em> (stillness), the potential for a state of being that is either dynamic or static. It is the mother or the source of yin<\/em> and yang<\/em>.\u201d This passage describes the basic concept of taiji<\/em> and signals that a martial art bearing its name must follow its principles. It also defines the principle of Taiji Quan<\/em>. It is very important to keep the taiji<\/em> principle in mind at all times while training and to apply it devotedly in practice. If an action does not obey the taiji<\/em> principle, then it is not a Taiji Quan<\/em> skill.<\/p>\n The main ideas encompassed by the taiji principle and explained in Zhou Dunyi\u2019s article, \u201cExplanation of the Taiji<\/em> Diagram,\u201d are:<\/p>\n Wuji<\/em> becomes taiji<\/em>. This is called Dao<\/em>, the fundamental, universal law of nature. Dao<\/em> is invisible and controls every aspect of the universe.<\/p>\n The two basic attributes in Dao<\/em> are dong<\/em> (movement) and jing<\/em> (stillness). Dong<\/em>\u2019s attribute is yang<\/em> and jing<\/em>\u2019s attribute is yin<\/em>. Yin<\/em> and yang<\/em>, as carriers of Dao<\/em> called qi<\/em>, make Dao<\/em> manifest. This is expressed in the classics as \u201cone yin<\/em> and one yang<\/em> together are Dao<\/em>.\u201d Yin<\/em> and yang<\/em> must be attached to qi<\/em> before Dao<\/em> can be made visible and applied.<\/p>\n In liangyi<\/em>, yin<\/em> and yang<\/em> separate. Movement generates yang<\/em>; but when movement reaches its limit, stillness arises. Stillness generates yin<\/em>. When stillness reaches its limit, movement is reborn. Movement, thus, is the root of stillness and stillness the root of movement. This does not mean, however, that movement and stillness are the beginning or the end of each other. There is no beginning and end. The life of the universe proceeds in never-ending cycles.<\/p>\n In taiji<\/em>, yin<\/em> exists because yang<\/em> exists, and yang<\/em> exists because yin<\/em> exists. Yin<\/em> and yang<\/em> support each other and can transmute into each other. Yang qi<\/em> generates maleness, and yin qi<\/em> generates femaleness. These two basic qi<\/em> are expressions of the law of nature and create all things.<\/p>\n Yang<\/em> contains some yin<\/em>, and yin<\/em> contains some yang<\/em>.<\/p>\n Everything is generated from yin<\/em> and yang<\/em>. They give birth to endless change and development. All change follows the basic principle of Dao<\/em> and Taiji<\/em>.<\/p>\n Taiji<\/em> or Dao<\/em> is the fundamental principle. It encompasses the whole universe yet is small enough to reside in the tiniest fragments of matter. It dwells in everything and extends everywhere. The starting point for this principle is the concept of \u201cwu zhong sheng you<\/em>,\u201d which holds that \u201cbeing\u201d or \u201chaving\u201d comes from \u201cnon-being\u201d or \u201cnot having\u201d.<\/p>\n As taiji<\/em> is born from wuji<\/em> and is the source of yin<\/em> and yang<\/em>, there should be no intention or movement as you begin your Taiji Quan<\/em> practice. This condition reflects the original wuji<\/em> state. When an attack comes and you start to react, you enter the taiji<\/em> state in which yin<\/em> and yang<\/em> are generated according to your opponent\u2019s movements. Because all skills follow the yin-yang<\/em> principle, it is sometimes said that Taiji Quan<\/em> is the practice of yin<\/em> and yang<\/em> skills. Because everything in Taiji Quan<\/em> derives from the change, conversion, and development of yin<\/em> and yang<\/em>, an understanding of the principle and practice of yin<\/em> and yang<\/em> is clearly vital to your training.<\/p>\n The most important thing to understand in your training is the relationship between dynamic and static states, between movement and stillness. Change is a permanent state, but stillness must always be maintained internally. Stillness is a temporary state, but the tendency for change must always be kept alive within. The existence of each state always implies the existence of the other. This is a very difficult point to understand and distinguishes Taiji Quan<\/em> from all other martial art styles. Other styles apply yin<\/em> and yang<\/em> as separate concepts and express the liangyi<\/em> state. It is intuitively easier to understand dynamic and static states as separate and distinct than it is to conceive of them together as a single potential for both movement and stillness.<\/p>\n The integration of yin<\/em> and yang<\/em> is often called \u201ckeeping the center.\u201d The usual term for this in Taiji Quan<\/em> is zhong ji<\/em> or central limit. It is also referred to as xuan<\/em>, which means \u201cmystery\u201d or \u201cdarkness.\u201d Xuan<\/em> is described in a famous passage as \u201cthe mystery that can be either yin<\/em> or yang<\/em> or neither yin<\/em> nor yang<\/em>. Mystery upon mystery, it is the doorway leading to the refined understanding of all concepts.\u201d<\/p>\n Since Taiji Quan<\/em> is founded on the principle of taiji<\/em>, this principle must infuse your practice at all times. All discussions and expressions of taiji<\/em> should include an understanding of yin<\/em> and yang<\/em>. In Taiji Quan<\/em> practice, yin<\/em> is expressed in responses that are soft, substantial, still, passive, and that yield to the opponent; yang<\/em> is expressed in responses that are hard, insubstantial, moving, active, and that lead or direct the opponent. Defense skills are usually characterized as yin<\/em> because they are receptive or passive; offensive skills are usually characterized as yang<\/em> because they initiate action. It is important to remember that in Taiji Quan<\/em> all action and reaction must be consistent with the yin-yang<\/em> principle as expressed in the Taiji<\/em> circle. Inside this circle, yin<\/em> and yang<\/em> are in a state of continuous change and mutual support.<\/p>\n You must always be aware of the opportunity or potential for either movement or stillness. This requires that you avoid all pre-conceived notions or plans for what to do next. Every action must be based solely on your feeling at the moment. In push hands, for example, when you touch your opponent you should maintain wuji<\/em> by not planning your response. When you receive information from touching your opponent, you enter taiji<\/em> by either attacking (which expresses movement) or defending (which expresses stillness). Your choice should depend only on your feeling. Keep in mind that your attack also encompasses your defense; and your defense contains within it your next attack.<\/p>\n In most martial arts, whether simple or complex, the techniques used in practice and fighting are the same. The purpose of practice is to be able to apply these techniques directly in fighting. Taiji Quan<\/em> practice is different in that it focuses on the expression of the taiji<\/em> principle. The skills practiced are designed to illustrate this principle and to help students develop responses that apply the principle correctly. There is no training of preset sequences of movement that can be repeated directly in fighting situations. Rather, the skills are applied solely in response to the student\u2019s immediate feelings during a fight. This is a specialized ability developed only in Taiji Quan<\/em> training, which is said to have no techniques; movement itself is the method.<\/p>\n Another distinction between Taiji Quan<\/em> and When the taiji<\/em> principle and its related concepts are applied to fighting situations, the basic fighting principle the other martial arts is that in the latter, offensive and defensive skills are practiced and applied separately. Even if they are performed simultaneously, they are experienced internally as separate. This method expresses the liangyi<\/em> state, and the skills developed are liangyi<\/em> skills. In Taiji Quan<\/em> skills, yin<\/em> and yang<\/em> are inextricably bound together, with each one generating the other.<\/p>\n In Taiji Quan<\/em> practice, internal training is emphasized much more than external training. All physical movement should occur naturally without conscious intent or a sense of restriction. It should start from a state of nothingness or insubstantiality that nevertheless has limitless potential. This method proceeds from