T'ai Chi Ch'uan Classics & Written Reference

T'AI CHI CH'UAN CLASSICS & WRITTEN REFERENCE

 At first I take up T'ai Chi Ch'uan as a hobby,At first I take up T'ai Chi Ch'uan as a hobby,
Gradually I became addicted to it,
Finally I can no longer get rid of it.
I must keep on practicing for my whole life-
    it is the only way to preserve health.
The more I practice, the more I want to learn
    from teachers and books.
The more I learn, the less I feel I know.
The theory and philosophy of T'ai Chi Ch'uan is so
    profound and abstruse!
I must continue studying forever and ever...
It is the only way to improve and better myself. It is the only way to improve and better myself.
-T.T. Liang

THE 10 ESSENTIALS OF T'AI CHI CH'UAN

Narrated by Yang Chengfu
Recorded by Chen Weiming

(1) Straightening the Head
Stand straight and hold the head and neck naturally erect, with mind concentrated on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.

(2) Correct Position of Chest and Back
keep chest slightly inward,, which will enable you to sink your breath to the dantian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy".
Great force can be launched from the spine only when you keep the vital energy in your lower belly.

(3) Relaxation of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist." Inaccurate movements in taijiquan stem from the erroneous actions of the waist.

(4) Solid and Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu" (Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.

(5) Sinking of Shoulders and Elbows
Keep your shoulder in natural, relaxed position. If you lift your shoulders, the qi will rise with them, and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.

(6) Using the Mind Instead of Force
Among people who practice taijiquan, it is quite common to hear this comment: "That is entirely using the mind, not force." In practicing taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to traditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the moody cannot move with case. One should therefore use the mind instead of force, so that vital energy, will follow in the wake of the mind or consciousness and circulate all over the body. Through persistent practice one will be able to have genuine internal force. This is what taijiquan experts call "Lithe in appearance, but powerful in essence."
A master of taijiquan has arms which are as strong as stee1 rods wrapped in cotton, with immense power concealed therein. Boxers of the "Outer School" ( a branch of wushu with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defense) look powerful when they exert force, but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.

(7) Coordination of Upper and Lower Parts
According to the theory of taijiquan, the root is in the feet, the force is launched through the legs, controlled by the waist, and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements. This is meant by coordination of the upper and lower parts. If any one part should cease to move, then the movements will be disconnected and fall into disarray.

(8) Harmony Between the Internal and External Parts
In practicing taijiquan, the focus is on the mind and consciousness. Hence the saying: "The mind is the commander, and the body is subservient  to it." With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, and he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.

(9) Importance of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is stiff and the movements are not continuous, but are sometimes made off and on, which leave openings the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from beginning to end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons."

(10) Tranquility in Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practicing. But in than, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practicing the "frame," the slower the movement, the better the results. This is because when the movements are slow, one can take deep breath and sink it to the dantien. It has a soothing effect on the body and mind.
Learners of taijiquan will get a better understanding of all this through careful study and persistent practice.

T'AI CHI CH'UAN PRINCIPALS

By T.T. Liang

1. No one can be perfect, Take what is good and discard what is bad.
2. If I believe entirely in books, it is better not to read books. If I rely entirely on teachers, it is better not to have teachers.
3. To remove a mountain is easy, but to change a mans temperament is more difficult.
4. If there is anything wrong with me, I do not blame others, I only blame myself.
5. If I want to live longer I must learn Tai Chi and accomplish it both physically and mentally. To accomplish it mentally is much more difficult.
6. 1 must learn how to yield, be tactful, not be aggressive, to lose (small loss, small gain, great loss, great gain) and how not to take advantage of others. I must also learn how to give for the more one gives the more one will have.
7. Life begins at seventy. Everything is beautiful Health is a matter of utmost importance and all of the rest is secondary. Now I must find out how to enjoy excellent health in my whole life and discover the way to immortality.
8. Make one thousand friends but not one enemy.
9. One must practice what one preaches, otherwise, it is empty talk or a bounced check.
10. To conceal the faults of others and praise their good points is the best policy.

T'AI CHI CH'UAN TREATISE

Tai Chi Chuan Lun
Attributed to Ancestor Chang San-feng

With every movement string all the parts together,
keeping the entire body light and nimble.
Calmly stimulate the chi, with the spirit of vitality concentrated internally.
Avoid deficiency and excess; avoid projections and hollows; avoid severance and splice.
The energy is rooted in the feet, issued through the legs, directed by the waist, and appears in the hands and fingers.
The feet, legs and waist must act as one unit so that whether advancing or withdrawing you will be able to. obtain a superior position and create a good opportunity.
Failure to obtain a superior position and create a good opportunity results from the body being in a state of disorder and confusion.
To correct this adjust the waist and legs.
Likewise, upwards and downwards, forwards and backwards, leftwards and rightwards - all these are to be directed by the mind-intent, and not to be expressed externally.
If there is above, there must be below; if there is advance, there
must be withdraw; if there is left, there must be right.
If the initial intent is upwards, you must first have a
downward intent.
If you want to lift something upwards, you must first have the intent of pushing downwards.
Then the root will be severed; it will be immediately and
certainly toppled.
Clearly discriminate the substantial and insubstantial.
There is an aspect of substantial and insubstantial in each part. Considered in their entirety all things have this nature.
Chang Chuan (Long Boxing) is just like a long river or great
ocean rolling on without interruption.
The Thirteen Postures of Ward-Off, Roll-Back, Press, Push, Pull, Split, Elbow-Stroke and Shoulder-Stroke are known as the
Eight Diagrams (Pa Kua).
Advance-Step, Withdraw-Step, Look-Left, Gaze-Right and Central Equilibrium are known as the Five Elements (Wu-Hsing. Ward-Off, Roll-Back, Press and Push are then, Chien, Kun, Kan and Li, the Four Cardinal directions.
Pull, Split, Elbow-Stroke and Shoulder-Stroke are then, Sun, Chen, Tui and Ken, the Four Diagonal directions.
Advance, Withdraw, Look-Left, Gaze-Right and Central
Equilibrium are then, Metal, Wood, Water, Fire and Earth.
Joined together they become the Thirteen Postures.

This treatise has been handed down by Ancestor Chang San-feng of Wu-Tang Mountain so that heroes and worth men everywhere can lengthen their lives and attain longevity, not merely as a means to martial skills.

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T'AI CHI CH'UAN CLASSIC

T'ai Chi Cbuan Ching
Attributed to Immortal Wang Chung-yueh

Tai Chi is born of Wu Chi, the mother of yin and yang.
In motion they separate; in tranquility they unite.
Without excess and without insufficiency, be bent when following, contract when reaching out.
If the opponent is hard, I am soft; this is called "receiving".
If I go with the opponent and cause him to be defective, this is called "adhering".
Respond quickly to quick movements, respond slowly to slow movements.
Even though the changes are of all kinds, the principle remains one in the same.
Through self-mastery you will gradually apprehend "interpreting
energy .
From "interpreting energy" you will reach a state of shen, Ming (spiritual illumination).
But without a long period of arduous practice, you will be unable to suddenly possess a clear understanding.
Retain a light and sensitive energy on top of the head; sink the chi into the dantien.
Do not incline and do not lean.
To suddenly disappear and suddenly appear (means):
If the left is weighted, the right becomes empty.
If the right is weighted, the left becomes empty.
Looking upwards, it seems to become higher and higher;
looking downwards, it seems to become deeper and deeper.
When advancing, it seems to become ever farther away;
when withdrawing, it seems to become closer.
A feather cannot be added, nor can a fly alight.
The opponent does not know me, but I alone know him.
This is to face a matchless hero.
At this point you attain the highest skill.
There are numerous other styles of boxing.
Although there are differences in the postures,
these other styles do not go beyond strength overcoming weakness and speed conquering slowness;
those with strength attacking those without strength;
the quick handed conquering the slow handed.
These are all just the natural abilities of Hsien T'ien (Before Heaven), and do not relate to the strengths acquired through practice and study. In examining the statement of "four ounces removing one thousand carries", it is evident that this is not a matter of superior strength.
If you see a very old man withstanding many opponents, what has this to do with swiftness?
Stand like a balanced scale, move like a cartwheel.
Sinking the weight to one side results in adapting to circumstances. Double-weightedness results in being impeded.
Often we see those who after many years of painstaking effort cannot employ a neutralization and are generally subdued by the opponent.
This is because they have not yet understood the fault of
double-weighting.
In wanting to avoid this fault you must know yin and yang.
To adhere is to receive; to receive is to adhere.
Yin is not separate from yang; yang is not separate from yin.
The mutual coordination of yin and yang is comparable to "interpreting energy
After you acquire "interpreting energy", the more you practice, the
more skill you will obtain, and through silent remembering and
thorough examination, you will gradually arrive at the state of being
able to follow your own mind.
The fundamental here is to forget the self and follow others.
Most make the error of rejecting the near for what is distant.
This is called, "the slightest divergence leads you far astray".
Students must thoroughly distinguish between these aspects.
Every word of this treatise is important.
There is not one extra word or reference.
Without natural intelligence you cannot apprehend these words.
The early masters were unwilling to propagate false teachings and did
not trust just anyone. They were apprehensive about transmitting their kung-fu skills to others without good reason.

This treatise was written by Wang Chung-yueh of the Ming dynasty. In the beginning it says, "Tai Chi (Supreme Ultimate) is
born of Wu Chi (infinity) the mother of yin and yang. In motion they separate; in tranquility, they unite. Without excess and without insufficiency,
be bent when following, contract when reaching out."

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THE MENTAL ELUCIDATION OF THE THIRTEEN KINETIC POSTURES

Sbih San Sbih Hsing Kung Hsin
Attributed to Immortal Wang Chung-yueh

The mind moves the chi.
Direct the chi so that it sinks deeply, then it can be accumulated
and enter the bone.
Circulate the chi throughout the body, and direct it without obstruction, so that it can easily follow the mind.
To begin you must be able to raise the spirit of vitality, to avoid the defects of dullness and clumsiness.
This is called, "suspending the head upwards".
To become nimble the mind-intent and chi must interchangeably respond to each other, then you will achieve the most subtle pliability. This is called, "the fluctuating changes of substantial and insubstantial". When issuing, the energy must be totally relaxed and sunk deeply, and focused totally in one direction.
When standing, the body must be centered, upright and comfortable, and able to sustain an attack from any of the eight directions.
Direct the chi, as if threading the nine crooks of a pearl, penetrating between every minute crevice.
When mobilized the energy is like steel refined one hundred times over; there is no strength which cannot be overcome.
The appearance is just like that of a hawk seizing a rabbit; the shen (spirit) resembles a cat seizing a rat.
Be still like a mountain peak; move like a river current.
Storing the energy is like drawing a bow; issuing the energy is like shooting an arrow.
Seek the straight from the curved; store and then issue.
The energy is issued from the spine.
The stepping must follow the changes of the body.
To gather is to release; to release is to gather.
Severe and then rejoin.
Moving "to and fro" there must be "fold-up" (technique); when advancing or withdrawing there must be turning and changing (techniques).
Through ultimate softness and yielding, you will later acquire ultimate hardness and strength.
Through correct breathing, you will later become supremely alert and active.
Nourish the chi in order to be without disease; only through bending and reserving will there be a surplus of intrinsic energy (chin).
The mind is the commander; the chi is the flag; the waist is the banner. First seek to be open and expansive; after seek to be close and compact. Then you can reach the heights of subtlety and refinement.
It is also said:
If the opponent does not move, you do not move.
At the slightest movement of the opponent, you begin moving.
Appearing relaxed, but not relaxed; prepare to expand, but not yet expanded.
The intrinsic energy (chin) may be severed, but the mind-intent is not severed.

It is also said:
First in the mind, then in the body.
Constantly relax the abdomen; seek to penetrate the chi into the bone.
Quiet the spirit and still the body.
Closely preserve these in the mind.
Always remember that once you move, everything moves; that once you are tranquil, everything is tranquil.
In moving "to and fro" stay connected and adhere the chi to the spine, allowing it to penetrate into the spine and bones.
Internally strengthen the spirit of vitality; externally appear peaceful and at ease.
Stepping, be just like a rat walking; mobilize the intrinsic energy, just like reeling silk.
Your mind-intent must focus on the spirit of vitality, not on the chi (breath).
If your mind-intent is focused on the chi the result will be stagnation; you will have chi, but no strength.
The chi is like a cartwheel; the waist, like an axle.

This treatise is Wang Chung-yueh's, Mental Elucidation of the Thirteen Kinetic Postures. It emphasizes utmost sensitivity and accuracy as the prerequisites of practice. In the beginning this treatise states, 'The mind moves the chi. . . " Mind here refers to mind-intent, which is a human perception. This is the leading principle of the entire treatise. It goes on to say, "The mind is the commander; the chi is the flag; the waist is the banner." Also, "First in the mind, then in the body ... your mind-intent must focus on the spirit of vitality, not on the chi (breath)". These phrases all indicate the importance of mind-intent when practicing Tai Chi.

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