Tai Ji Quan is Zhang San Feng’s masterpiece: the expression through the body of Tai Ji: The Supreme Ultimate. That is, the Daoist conceptualisation of universal forces and structure. The separation and interplay of two essential energies from the void: Yin (dark, soft, earth, yielding, receiving, feminine) and Yang (light, hard, emerging, penetrating, masculine). From the interplay of these two forces emerge more sophisticated levels of organisation: the five elements; the eight gates, end so on. Zhang San Feng comprehended the martial expression of these principles (see diagram below) after witnessing a snake overcome an attacking bird by yielding to each of the bird’s oncoming attacks, then delivering the strike as the bird withdrew from the full extension of its last move.
Tai Ji Quan as Martial Art:
Tai Ji Quan is the deepest combination of mysteries and profound truths within the Wudang syllabus and is revered as such. This martial art is learned and practiced through slow, flowing, circular movements. The movement of every limb is in harmony with the opposite, in terms of spatial position, extension versus contraction, weight distribution and strength versus softness. Zhang San Feng is credited with developing Tai Ji from an originating Long Fist system of martial arts, and true to this Wudang Tai Ji Quan as practiced in Wudang Mountain is expressed through a foundation of strong, deep, long leg stances, while the upper body is light and the back, limbs and joints are aligned.
A perimeter of protection is created through the arms being held the correct distance from the body. In its martial application, strength and power is expressed through optimal structure and form of the body (power generated through the root of the feet and legs, with the waist acting as a gate or sprinkler of the energy that is then radiated to the upper extremities) rather than muscular strength. Rather than drilling specific punctuated techniques (e.g, a particular punch or kick) as in many hard external styles, the learning and practice of Tai Ji Quan is focused on the expression of eight powers, each of which can have various physical manifestations in a bodily shape or action. A martial encounter with another is similarly conceived as an interchange of reciprocal forces that transcend each person, rather than approaching a confrontation from the ego of one individual. Intention is central to Tai Ji and other internal styles. However this is not an over-thinking intellectual set of goals, rather a bodily-based, automatic and emergent expression of consciousness within the sequences of movements.
Tai Ji Quan as Health Cultivation Practice:
Tai Ji has proliferated internationally and is the world’s most popular martial art. It has simultaneously evolved as a system for enhancing physical, mental and spiritual health (commensurate with holistic nature of all Daoist practices). Within its originating Daoist framework Tai Ji is an element (along with Qi Gong and sitting/standing meditation) of Neidan: Inner Alchemy. That is, the transformation of Jing to Qi to Shen energies inside the body and then returning this to the void, as part of a wider universal process). There is great importance of correct posture and bodily alignments (the body is balanced and held in circular shapes, with joint not closed) during the practice. Energy is concentrated in the Dantien (an area below the belly button, above the groin) and encouraged to circulate to the extremities of the body, such as the finger-tips. When achieved, the conscious sensation of this process is palpable. Improvements to physical from regular Tai Ji practice include increased flexibility, core stability, muscle and tendon lengthening and elasticity, increased bone density and improved blood circulation.
The Western scientific literature has documented empirical demonstrations of these factors in samples of regular Tai Ji practitioners, alongside discriminating patterns of brain cortical thickness, cerebral connectivity and markers of superior cognitive functioning (executive control of attention). Furthermore, Tai Ji has been demonstrated to result in gains in physical and emotional health and functioning in a variety of long-term health conditions.
Tai Ji Classes at Daoshu:
Our Tai Ji classes will comprise initial stretching sequences, followed by Qi Gong (Ba Duan Jin and Wuxing Qi Gong) and repetitions of the core Tai Ji movement sequences. A constant focus will be on the expansion of deep bodily, proprioceptive and interoceptive awareness. We will also incorporate ‘pushing hands’ exercises to develop bodily coordination and sensitivity to an opponent. The main part of the lesson will be the learning and practice of the core Wudang Tai Ji forms. We will begin with
San Feng Pai’s characteristic Tai Ji 28. With the foundations established through the practice of this form, students will progress to other forms such as Taiji 13 (the mother form) and Tai Ji Jian (Sword), Liangyi forms (see here), and finally the full 108 form from which the 28 is derived.
Zhang San Feng’s principles of Tai Ji, credited to his own words:
"In motion the whole body should be light and agile,
with all parts of the body linked
as if threaded together.
The chi [vital life energy] should be excited,
The shen [spirit of vitality] should be internally gathered.
The postures should be without defect,
without hollows or projections from the proper alignment;
in motion the Form should be continuous, without stops and starts.
The chin [intrinsic strength] should be
rooted in the feet,
generated from the legs,
controlled by the waist, and
manifested through the fingers.
The feet, legs, and waist should act together
as an integrated whole,
so that while advancing or withdrawing
one can grasp the opportunity of favorable timing
and advantageous position.
If correct timing and position are not achieved,
the body will become disordered
and will not move as an integrated whole;
the correction for this defect
must be sought in the legs and waist.
The principle of adjusting the legs and waist
applies for moving in all directions;
upward or downward,
advancing or withdrawing,
left or right.
All movements are motivated by I [mind-intention],
not external form.
If there is up, there is down;
when advancing, have regard for withdrawing;
when striking left, pay attention to the right.
If the I wants to move upward,
it must simultaneously have intent downward.
Alternating the force of pulling and pushing
severs an opponent's root
so that he can be defeated
quickly and certainly.
Insubstantial and substantial
should be clearly differentiated.
At any place where there is insubstantiality,
there must be substantiality;
Every place has both insubstantiality and substantiality.
The whole body should be threaded together
through every joint
without the slightest break.
Chang Quan [Long Boxing] is like a great river
rolling on unceasingly.
Peng, Lu, Chi, An,
Tsai, Lieh, Chou, and Kao
are equated to the Eight Trigrams.
The first four are the cardinal directions;
Chien [South; Heaven],
Kun [North; Earth],
Kan [West; Water], and
Li [East; Fire].
The second four are the four corners:
Sun [Southwest; Wind],
Chen [Northeast; Thunder],
Tui [Southeast; Lake], and
Ken [Northwest; Mountain].
Advance (Chin), Withdraw (Tui),
Look Left (Tso Ku), Look Right (Yu Pan), and
Central Equilibrium (Chung Ting)
are equated to the five elements:
Metal,
Wood,
Water,
Fire, and
Earth
All together these are termed the Thirteen Postures"
Tai Ji Quan is the deepest combination of mysteries and profound truths within the Wudang syllabus and is revered as such. This martial art is learned and practiced through slow, flowing, circular movements. The movement of every limb is in harmony with the opposite, in terms of spatial position, extension versus contraction, weight distribution and strength versus softness. Zhang San Feng is credited with developing Tai Ji from an originating Long Fist system of martial arts, and true to this Wudang Tai Ji Quan as practiced in Wudang Mountain is expressed through a foundation of strong, deep, long leg stances, while the upper body is light and the back, limbs and joints are aligned.
A perimeter of protection is created through the arms being held the correct distance from the body. In its martial application, strength and power is expressed through optimal structure and form of the body (power generated through the root of the feet and legs, with the waist acting as a gate or sprinkler of the energy that is then radiated to the upper extremities) rather than muscular strength. Rather than drilling specific punctuated techniques (e.g, a particular punch or kick) as in many hard external styles, the learning and practice of Tai Ji Quan is focused on the expression of eight powers, each of which can have various physical manifestations in a bodily shape or action. A martial encounter with another is similarly conceived as an interchange of reciprocal forces that transcend each person, rather than approaching a confrontation from the ego of one individual. Intention is central to Tai Ji and other internal styles. However this is not an over-thinking intellectual set of goals, rather a bodily-based, automatic and emergent expression of consciousness within the sequences of movements.
Tai Ji Quan as Health Cultivation Practice:
Tai Ji has proliferated internationally and is the world’s most popular martial art. It has simultaneously evolved as a system for enhancing physical, mental and spiritual health (commensurate with holistic nature of all Daoist practices). Within its originating Daoist framework Tai Ji is an element (along with Qi Gong and sitting/standing meditation) of Neidan: Inner Alchemy. That is, the transformation of Jing to Qi to Shen energies inside the body and then returning this to the void, as part of a wider universal process). There is great importance of correct posture and bodily alignments (the body is balanced and held in circular shapes, with joint not closed) during the practice. Energy is concentrated in the Dantien (an area below the belly button, above the groin) and encouraged to circulate to the extremities of the body, such as the finger-tips. When achieved, the conscious sensation of this process is palpable. Improvements to physical from regular Tai Ji practice include increased flexibility, core stability, muscle and tendon lengthening and elasticity, increased bone density and improved blood circulation.
The Western scientific literature has documented empirical demonstrations of these factors in samples of regular Tai Ji practitioners, alongside discriminating patterns of brain cortical thickness, cerebral connectivity and markers of superior cognitive functioning (executive control of attention). Furthermore, Tai Ji has been demonstrated to result in gains in physical and emotional health and functioning in a variety of long-term health conditions.
Tai Ji Classes at Daoshu:
Our Tai Ji classes will comprise initial stretching sequences, followed by Qi Gong (Ba Duan Jin and Wuxing Qi Gong) and repetitions of the core Tai Ji movement sequences. A constant focus will be on the expansion of deep bodily, proprioceptive and interoceptive awareness. We will also incorporate ‘pushing hands’ exercises to develop bodily coordination and sensitivity to an opponent. The main part of the lesson will be the learning and practice of the core Wudang Tai Ji forms. We will begin with
San Feng Pai’s characteristic Tai Ji 28. With the foundations established through the practice of this form, students will progress to other forms such as Taiji 13 (the mother form) and Tai Ji Jian (Sword), Liangyi forms (see here), and finally the full 108 form from which the 28 is derived.
Zhang San Feng’s principles of Tai Ji, credited to his own words:
"In motion the whole body should be light and agile,
with all parts of the body linked
as if threaded together.
The chi [vital life energy] should be excited,
The shen [spirit of vitality] should be internally gathered.
The postures should be without defect,
without hollows or projections from the proper alignment;
in motion the Form should be continuous, without stops and starts.
The chin [intrinsic strength] should be
rooted in the feet,
generated from the legs,
controlled by the waist, and
manifested through the fingers.
The feet, legs, and waist should act together
as an integrated whole,
so that while advancing or withdrawing
one can grasp the opportunity of favorable timing
and advantageous position.
If correct timing and position are not achieved,
the body will become disordered
and will not move as an integrated whole;
the correction for this defect
must be sought in the legs and waist.
The principle of adjusting the legs and waist
applies for moving in all directions;
upward or downward,
advancing or withdrawing,
left or right.
All movements are motivated by I [mind-intention],
not external form.
If there is up, there is down;
when advancing, have regard for withdrawing;
when striking left, pay attention to the right.
If the I wants to move upward,
it must simultaneously have intent downward.
Alternating the force of pulling and pushing
severs an opponent's root
so that he can be defeated
quickly and certainly.
Insubstantial and substantial
should be clearly differentiated.
At any place where there is insubstantiality,
there must be substantiality;
Every place has both insubstantiality and substantiality.
The whole body should be threaded together
through every joint
without the slightest break.
Chang Quan [Long Boxing] is like a great river
rolling on unceasingly.
Peng, Lu, Chi, An,
Tsai, Lieh, Chou, and Kao
are equated to the Eight Trigrams.
The first four are the cardinal directions;
Chien [South; Heaven],
Kun [North; Earth],
Kan [West; Water], and
Li [East; Fire].
The second four are the four corners:
Sun [Southwest; Wind],
Chen [Northeast; Thunder],
Tui [Southeast; Lake], and
Ken [Northwest; Mountain].
Advance (Chin), Withdraw (Tui),
Look Left (Tso Ku), Look Right (Yu Pan), and
Central Equilibrium (Chung Ting)
are equated to the five elements:
Metal,
Wood,
Water,
Fire, and
Earth
All together these are termed the Thirteen Postures"
