As to practice Taiji well, one must fully understand the theory behind Wuji/Taiji, and move his body, arms and legs under the guidance of its principles. Following a long and dedicated practice the practitioner will reach accomplishment.
Taiji is born in Wuji, it is the mother of Yin and Yang. The concept of
Wuji entails paradigm as; �no form or image, no sound nor smell, completely
void in chaotic mix, one thing does not exist yet contains the myriad things�.
From Wuji then appears embodiment; it follows the Taiji thus being created. Wuji
begins moving and immediately it is Taiji. As Taiji forms it has already divided
into Yin and Yang. Movement and Stillness is Yin and Yang, Yin and Yang is Taiji.
When explaining the concept of Taiji, it extends to all things. In
broader perspective it encompasses the entire universe with its numerous
principles, in a narrow one it reflects in the human body.
Ancient
philosophers explained the insubstantial form of Taiji as a huge round ball,
inside which Yin and Yang are in constant rotation, mutually harmonizing and
checking each other, giving birth to the myriad things. The ancient sages thus
put down this concept into a picture, which was transmitted all through modern
times. It is know as the Taiji Tu (the Yin and Yang symbol- one white and one
black fish).
Drawing
analogy from the Wuji/Taiji theory to describe the human body brings forth the
human body as a miniature Taiji. In this miniature Taiji the representation of
Yin and Yang are the Kidneys and the Heart respectively. The Heart who
corresponds to Fire and locates in the upper body is Yang, the Kidneys
corresponds to water and locates in the lower body are Yin. While practicing
Taijiquan one escalates the descend of Heart�s fire and the ascend of
Kidney�s water. Thus the Heart and Kidneys interact, water and fire are being
regulated, the Yin and Yang are in harmony and no disease can invade the body.
In the universe Yin and Yang create each other endlessly. Yin and Yang in
their relationship give birth to the three treasures. The three treasures are
heaven, earth and man. Heaven above, Earth below and the Man reside in between.
Borrowing the three treasures concept illustrates the incorporation of the three
in the human body: Essence, Qi (energy) and spirit. When the Essence is ample,
the Qi is supple, and the spirit gathered it is a state of health.
The
Essence, Qi and Spirit reside in the three Dan Tian (energy centers).
Upper
Dan Tian is the heavenly gate (at the crown of the head), lower Dan Tian is the
earthly door (between the genitals and anus), and middle Dan Tian is the sea of
Qi (right below the navel). The heavenly gate rules the spirit, the earthly door
stores the essence, and the sea of Qi accommodates the Qi. Essence, Qi and
Spirit are the root of life and the origin of all creation.
In the practice of Taijiquan, at a level where the movements are round
and full, the practitioner leads his spirit to the heavenly gate and makes his
body light as a feather. He condenses his spirit to the earthly door and becomes
heavy as a mountain. He fixes his spirit on the sea of Qi, there upon reaching
its core and uniting with its Dao (of being smooth and without obstructions).
Practicing Taijiquan one must first seek Wuji. This is fundamental for
training inner power and skill.
One
Taijiquan poem states, �Practicing a form must first start with Wuji. Yin and
Yang, Opening and Closing must be looked for in earnest.�
Prior to practicing a form one must stand in a Wuji stance for a while.
Wuji stance will calm the heart and the spirit, a feeling of emptiness
will gradually surround the practitioner, until his legs will reach a state as
if they weren�t there. Following
this empty and quiet phase, a spark is initiated in the sea of Qi (middle Dan
Tian), the Qi moves and gives birth to Taiji.
At this stage the practitioner must pacify the Qi and soothe the spirit,
recognize its harmonious way and lead it as if its existence is non- existent,
as if it is full and empty at the same time, as if forgetting and helping it
simultaneously. In formless shape
one must gradually feel and follow it, which with time will increase the inner
power and the Qi. The intentions
and feelings all penetrate as one Qi, gradually entering the supreme level of
skill.
The benefits of practicing Wuji stance are first in quietness nourishing
the root and nurturing the origin, second supplementing the Qi and the spirit
where the Qi is ample and Dan Tian is full, third uniting in and out which in
turn gives birth to a solid mighty power, and fourth both heart and body are
calm, the body is in a spiritual state, where Peng force is initiated naturally.
First
stand in a Wuji stance and only there after practice Taijiquan is the meaning of
�first seek Wuji, then create Taiji�.
Practicing Taijiquan, one must pay attention to the following:
1)
When
practicing a form, the heart leads the Qi, the Qi moves the body.
Step by step reaching the statehood of making the Essence transform into
Qi, practicing the Qi to change into Spirit and having the Spirit return into
Emptiness. The Emptiness thus reaches the spiritual world.
When one is able to examine carefully its mysteriousness, one has
accomplished a supreme skill.
2)
While
using force (Jin), hard and soft must complement each other, Yin and Yang each
half. The use of force in Taijiquan must follow its principles of inner power.
One must not become too soft nor excessively hard.
Too soft there is no power and the skill will not grow.
Excessively hard one cannot nurture the Qi and blood.
So to say one must follow
the harmony of Yin and Yang, hard and soft each half- accomplishing the �Taiji
power�.
3)
The practitioner must not use � Rough Force�.
�Rough Force� means body muscles are being used tightly and tensely
against opponent�s incoming force in a blind way, without
adding to it or subtracting from it, for the sole
purpose of resisting it. Practicing
Taijiquan one must avoid using �Rough Force�.
When using �Rough Force� the blood doesn�t circulate in the blood
vessels, bones and tendons cannot relax and extend, to the extent where the
whole body is stiff and the limbs lose agility. �Rough Force� and �Rough Qi� cause stagnation, and
stagnation causes illness, even if it is not noticed immediately.
As a rule, stagnation first occurs, and only after a while disease
arises. As for pushing hands, when
A uses �Rough Force� and B uses
�Taiji Force�, B will always win. If both use �Rough Force�, the problem of �resistance�(Ding
Jin) arises, and Taijiquan�s sticking,
adhering and following characteristics will not be displayed.
4)
The practitioner must not practice in anger.
Anger will make the power hard and breakable. Qi will obstruct the chest and the lungs will be oppressed.
Over time this will give birth to chest and lungs problems.
5)
Practicing Taijiquan one must avoid expanding the chest, contracting the
abdomen and sticking out the behind. Otherwise
Qi will adversely rush upwards and will not return to Dan Tian.
When Qi and blood rush upwards it resembles grass bed without roots, the
heart and kidneys will not interact, fire and water will not be regulated, and
Yin and Yang will not harmonize. Overtime
this condition will affect one�s health.
6)
While practicing a form, the practitioner must not visualize fighting
with an opponent, aiming at achieving quick success in his practice.
Visualizing this will cause one�s spirit and Qi to divert, emotions of
bravery and hatred will obstruct the heart from peace.
Further it might get to the extent where by hard training over time, the
invigorating movements will change to exhausting activity, the nurturing and
growing phase will turn into tiring and damaging health. Practicing
long in this manner, where the 5 exhaustions and the 7 injuries are
within the body, as soon as the slightest injury and pain is inflicted, it is
already a magnanimous harm! The
student must remember if the Qi is smooth and the power vivid, the heart is
empty and Dan Tian full, the Dao will be born spontaneously.
Extended time in such the body will be healthy and the skill
accomplished.
7)
Practicing well Taijiquan, one must understand the meridians theory.
The meridians originate in the inner organs and propagate across the
body. When the meridians are
unobstructed there is no disease.
The Qi originates from Dan Tian (Sea of Qi) and
disperses through the meridians, encircling and spiraling the waist and spine,
passing in through the kidneys to disperse all over the body and the
extremities, and eventually returning to Dan Tian. The theories of Yin and Yang, Taiji and the meridians are
complementary and represents both the inner and outer body.
Through
understanding these principles and diligent practice, one can reach a level of
practice, where inside and outside unite, above and below follow, the whole body
is as one.
Using the heart to lead the Qi causes the Qi not to
depart from Dan Tian, flow smoothly and form one great Qi (when opening the Qi
circulate throughout the body, while closing goes in and out of the kidneys. The
Ren and Du meridians interacting).
Taiji Neigong basic
practicing method
Qi is very minute particles of substance.
It is the original building blocks of the world. It is the root of all
creation and transformation in the universe.
The birth, growth, decline and death of all loving things come upon by
the Qi�s decisiveness function.
The famous author of the eastern Han dynasty
(240B.C.�40B.C.)Wang Chong Wrote: � The Qi of heaven and earth unite, and
myriad things naturally exist.� The
meaning is that Qi gives birth to the myriad things.
Everything on earth exists because of its Qi, this is the broad
understanding of Qi.
The ancient Chinese medicine sages wrote in �The
Yellow Emperor Classic of Internal Medicine�(ca.800-200 B.C.): �The upper
heater opens (the chest), and disperses the five flavors of grain, surface to
the skin and fills the entire body, moistens the hair, and like the irrigation
of morning dew, so is the Qi�
In the human body there are 3 main kinds of Qi: one is the pre-heaven
kidney Qi, also called �Original (Yuan) Qi�, second is the post-heaven
essence of �food and water (Gu) Qi�, and third is the air we are breathing
also called �Clear (Qing) Qi�. These
3 kinds of Qi mixed together nourish the body and keep it healthy.
While the locations of the Qi and its origins vary, its names vary as well. The famous physician
Of the
Ming dynasty (1300-1600 AD) Zhang Jing Yue wrote: �Qi at Yang called Yang Qi,
Qi at Yin call Yin Qi, Qi in the stomach is Stomach Qi, Qi in the spleen is the
Spleen Qi, Qi inside the body is Nutrition�s Qi, Qi outside the body is
Protective Qi, in the middle heater it is called Middle (Zhong) Qi, in the upper
heater Ancestral Qi, in the lower heater Original (Yuan) Qi.�
Following
are several kinds of Qi and their close relationship and functions with Taiji
and Qigong.
1) Yuan Qi is the
Original Qi; it is the origin of life. Original Qi includes original Yang Qi and
original Yin Qi. Original Qi acquires these qualities from the pre-heaven phase;
it is born in the essence of pre-heaven Qi transformation.
This essence Qi comes to the fetus in the womb from his parents.
The Original Qi is dependent on the nutritional post heaven Qi to
function. It relies on the 3
heaters and their dispersion function to reach the organs and the entire body.
It is the core support for the birth and growth of the human body.
The internal organs are completely dependent on the Original Qi for their
proper function. If the Original Qi
is ample, the organs will flourish and the body will be healthy.
If Original Qi is deficient, the organs Qi will decline and disease will
incur. The aim of practicing Taiji
and Qigong is to supplement the Original Qi as to strengthen its root.
2) Zhen Qi (True Qi) is
also called Zheng Qi (Upright Qi). The
classic �Miraculous Pivot� states: � True Qi received from heaven and food
Qi and penetrates the entire body�. As
we see True Qi comes from a mixture of pre-heaven and post-heaven Qi, it is
life�s moving force. Pre-heaven
Qi is the substance that support daily life.
Pre and Post-heaven Qi are interdependent and complimentary.
True Qi is also called Upright Qi. Upright
Qi is a summary name for life force; it also denotes the body resistance to
illnesses. As the �Internal Medicine Classic� states: � When Upright Qi is
within, Pathogenic factors can not act.�
3) Ying Qi
(Nutritional Qi) is created from food and drink, originating at the stomach and
spleen, entering the blood vessels. It is an integral part of the blood. It
circulates with the blood through out the body. Besides merging with the blood,
Nutritional Qi has the function of nourishing the entire body hence its name.
4) Wei Qi
(Protective Qi) originates in the lower heater at the kidneys. It is the Yang Qi
in the kidneys that gives birth to it. The functions of Wei Qi are to warm the
muscles, moisten the skin, enrich the flesh and control the sweat pores. It is
regulating sweating and strengthening the exterior. Since it has the function of
protecting the body from external pathogenic factors, so it is called Protective
Qi.
5) Zong Qi
(Ancestral Qi) is the combination of grain�s essence Qi and clear Qi that we
breathe in. Zong Qi has two main functions, one is to regulate breathing and the
voice, the other is to penetrate the heart and vessels regulating blood and Qi
flow. Towards regulating heat and cold, responsiveness and muscle movement it
has major influence. Zong Qi is born in the lungs and stored in the chest. It is
the origin place for the transportation of Qi in the body.
The
above-mentioned Qi sorts are within every person from the day they were born.
The ancient said:
�
Man is amidst Qi and Qi is within Man, there is Qi thus there is Man�.
Zhuang Zi stated:� The birth of Man is the condensation of Qi. Qi condenses and give birth to life, Qi disperses and cause death�. If one is to preserve health, he must put his efforts into the principles of Qi. In the human body � the form of blood is born in the formless Qi. When the form of blood can not be created, the formless Qi must be stabilized�.
The process of practicing Taiji �Qigong is a process of balancing and nourishing. The different kinds of Qi supplement the post heaven Qi and support the pre heaven Qi. Yin and Yang are in harmony, the body and organs are in health naturally.
The practice of Qigong is the foundation for the practice of Taijiquan. To be able to practice Taijiquan well, the practitioner must train his Qigong skills diligently first. When the practitioner�s Qigong skills are vast, his Taijiquan practice will naturally use the vast Upright Qi of the universe.
No matter what exercise is being chosen, before the practitioner begins, he must first clear the seven emotions and the six desires.
The seven emotions happiness, anger, worry, pensiveness, sadness, fear, and shock are closely related to the behavior of Qi.
Happiness slows the Qi; Excessive happiness will slow the Qi causing it to be unlinked and broken. Anger ascends the Qi and hurts the liver; The liver stores the blood and the Qi is its General. When the liver Qi adversely ascends the blood rushes upward and causes blood vomiting. When the liver Qi horizontally attacks the spleen the spleen loses its ability to transport food Qi, which in turn causes food retention and diarrhea.
Worry and pensiveness obstruct the Qi; Worry hurts the spleen pensiveness hurts the stomach. Pensiveness concentrate the spirit which over time will cause Qi stagnation within, the spleen and stomach will lose their functions of digestion.
Sadness the Qi is being consumed; Sadness will hurt the regularity of breathing, the Qi will stagnate and wont flow through the channels, the stagnation will give birth to heat, which in turn will consume the Qi.
Fear causes the Qi to descend; Fear hurts the kidneys and can cause a loss of control over urination and defecation.
Shock brings the Qi into chaos; Shock hurts the heart, the heart stores the spirit. Shock will bring the spirit into disarray, while the heart Qi is scattered and the spirit has no place to dwell.
The above seven emotions all can damage one�s Qi, one must guard against them faithfully. Prior to the practice of Qigong the practitioner must quiet his heart, and let the heart and the spirit unite into one. Upright and not awkward, naturally breathing, the tongue tip touches the upper palate, the lips are lightly closed, listening and looking inwards, containing the light quietly. The mind and breath synchronies with each other and the intention guards the Dan Tian.
Under the following circumstances one should not continue his Qigong practice: While mentally ill, when lightning and thunder strike, under smoke and dusty conditions, constant anger, worry and anxiety, catching a cold and while intoxicated.