Breathing in, I calm my body.
Breathing out, I smile.
Breathing in, I dwell in the present moment.
Breathing out, I know it is a wonderfull moment.
Thich Nhat Hanh The Bloming of a Lotus
Breathing in, I calm my body.
Breathing out, I smile.
Breathing in, I dwell in the present moment.
Breathing out, I know it is a wonderfull moment.
Thich Nhat Hanh The Bloming of a Lotus
NOTE: The following article is based on teachings at a recent Push-hands Seminar conducted by Zhang Yun in Philadelphia. It was edited by Dr. Susan Darley, a student of Zhang Yun for the past five years.
Zhan Zhuang – Pile standing is the most common training method in traditional Chinese martial arts. Almost every style and group has its own version of this useful practice. Whatever the variation, pile standing involves holding a fixed posture for a period of time. Occasionally, the posture may include a few uncomplicated shifts of position, but usually it requires that the practitioner stand still, like a piling or pole. Because the movements of pile standing are easy and simple compared to many other training methods, pile standing allows practitioners to concentrate more fully on the details of internal training.
Taiji Quan is an internal martial art and one of its primary goals is internal training. The first step in such training is to increase one’s control of the internal components Shen (spirit), Yi (mind) and Qi. Pile standing is a particularly effective way to accomplish this control. Increase in control of the internal components gradually creates feelings that cause subtle adjustments in the body. These internal alterations, in turn, increase one’s energy and abilities.
The process of increasing internal control happens slowly, so much time must be allowed for this practice and the training must be careful and regular. For beginners, practice should occur daily and for a period of at least one hundred days. A given pile stance should be held for as many minutes as the correct flow of mind and Qi can be maintained. Holding a pile stance in this way for 15 to 20 minutes will produce significant gains in the development of basic skills.
In traditional Taiji Quan practice, pile standing is a commonly used training method, especially for beginners, and “Qixing Zhuang” or Seven-Star Pile Standing is the most frequently practiced Wu style Taiji Quan training stance. Careful practice of seven-star pile standing can significantly enhance the development of rooting, internal energy, relaxation, sensitivity, body integration, and control of the internal components.
Seven-Star Pile Standing
Although the original meaning of seven-star is “plough,” the phase in traditional Chinese martial arts usually refers to the seven key acupoints on the body. These points are very important for martial arts practice. They are: the “head star” at Baihui point (on the top of the head); the “shoulder star” at Jianjing point (on the Yang-side shoulder); the “elbow star” at Quchi point (on the elbow of the Yang-side arm); the “hand star” at Laogong point (on the Yang-side palm); the “hip star” at Huantiao point (on the Yang-side hip); the “knee star” at Yanglingquan point (on the knee of the Yang-side leg); and the “foot star” at Yongquan point (on the ball of the Yang-side foot).
In Taiji Quan practice, each side of the body is considered separately. The Yang side is the active and insubstantial (unweighted or empty) side; the Yin side is the quiet and substantial (weighted) side. Each side includes one leg and the opposing arm. The Yin and Yang qualities are exchanged whenever movements involve weight shifts. This changing of Yin and Yang sides is the source of all Taiji skills.
The Yin-side leg is the leg that holds most or all of the body’s weight, while the Yang-side or empty leg bears none or only a relatively small amount of weight. The arm on the side of the body opposite from the Yin leg is considered to be the Yin-side arm and, likewise, the Yang-side arm is on the opposite side of the body from the Yang leg. When, for example, the right leg is weighted, this leg is the Yin or Yin-side leg, and the left leg is the Yang leg. The right arm is the Yang arm, and the left arm is the Yin arm.
Because the Yang side is the active side, the focus of the mind during a stationary posture such as seven-star pile standing is always on this side. In seven-star pile standing, six of the seven stars on which the mind will focus are on the Yang side arm and leg. Baihui, the head star, is also called Ding Pan Xin or “criterion” star. It is of primary importance for maintaining Zhong Ding or central equilibrium. Because it never changes, it is not associated with either side of the body. One of the foremost goals of seven-star pile standing is to increase the smooth, free-flowing movement of the internal components along the seven key points.
Seven-Star Pile Standing Movement Description
The basic movement of seven-star pile standing is the same as the Hold Seven-Star posture in the empty-hand form. This posture is one of the most important in the form. In this posture, a sitting stance is used, which keeps one hundred percent of the weight on one leg. When you hold this posture, if your weight is on the right leg and your left arm is extended in front of your body, you are in a “left posture”; otherwise, you are in a “right posture.” Here, we will just describe the left posture. For the right posture, everything is same except the designation of sides, which should be reversed.
Stand facing forward with your feet parallel. There should be a distance of about the width of one fist (about 4 inches) between your feet. Relax your mind and body. Make your breathing slow, deep and smooth.
Slowly rock from side-to-side letting your feet move as necessary to achieve a comfortable stance. The distance between your feet at this point should be wider than one fist, but the maximum distance should not exceed the distance between the left and right shoulders.
Think about a vertical line connecting the Jianjing point on each shoulder to the Yongquan point on the corresponding foot. Keep your breathing smooth and your body relaxed. Feel as though your body is sinking slightly down. This will create a sense of stability and heaviness. Soon you will feel as though you are starting to become sleepy. From this point on, you should not try to control your breathing in any way; just forget about it and let it occur naturally.
As soon as you notice the sleepiness, focus your mind on the Baihui point at the top of your head to bring your Shen (spirit) up. This will create a sense of alertness. Ideally, you can become so alert that it is possible to feel the air moving along your body. Although you are standing still with your eyes looking forward, this alertness will allow you to be aware of whatever may be going on around you. Do not let your gaze fasten on any particular object but remain relaxed and attentive.
(1) Sinking Down of the Body
From Baihui, bring your mind to the left Jianjing point and let your left shoulder fully relax so that your left arm feels as though it could effortlessly be detached from your body.
Next, focus your mind on the left Quchi point on your left elbow and then move it down to the left Laogong point on your left hand. As your mind moves down to your left hand, you will feel like bending your legs. Follow this feeling and let your body sink down. Your body will feel heavy and your stance will become very stable. In spite of the sensation of heaviness, you should feel as though there is a spring inside your leg that balances the downward push of your body. Your left hand should also feel heavy and as though the palm is reaching downward to touch the floor. At this point, the fingers of both hands should point forward and both palms should face down.
(2) Extension of the Left Arm and Weight-Shift to the Right Leg
Keep your mind on your left hand until you feel as though your left arm wants to move up. Then let the arm move forward and up follow this feeling. Remember that it is always important in Taiji Quan practice to concentrate the mind and then wait until the feeling for a movement exists before you actually execute the movement. As expressed in a classic tenet of Taiji practice, movement always occurs: “First in mind, then in body.”
As your mind continues to focus on the left Laogong point of your left hand, your weight should start to shift to your right leg. Then, bring your mind to the left Quchi point on your left elbow and continue shifting your weight to the right leg as your left arm continues to move up and forward on a slight diagonal to the right.
As your mind moves to the Jianjing point on your left shoulder, your weight should shift completely to your right leg, and your left arm should be extended in front of you with the elbow slightly bent and the left thumb opposite your nose. Throughout the movement of your left arm, you should feel as though your shoulder has been chasing your elbow which, in turn, has been chasing your hand.
At the end of this movement, your right leg should be fully weighted and your right toes, right knee, and nose should be aligned in a vertical line. Your left leg should be completely empty.
(3) Extension of the Right Arm
Now, move your mind from the left to the right Jianjing point and feel your right arm become relaxed. Only when you feel as though your right arm wants to move up, should you let this movement occur.
As your mind moves down to the Quchi point on your right elbow and then to the Laogong point on your right hand, your right arm should continue to move up and forward on a slight diagonal toward the center of your body until your right middle finger touches the crook of your left elbow. Your right thumb should point to Tanzhong point (in the middle of your chest and at the level of your nipples).
(4) Extension of the Left Leg and Upward Turn of the Left Palm
Next, let your mind focus first on the Tangzhong point and then down to Dantian (inside the abdomen about three inches behind the navel). Let your mind remain briefly at Dantian before moving it to the Huiyin point (on the perineum midway between the sexual organs and the anus). Focus your mind next on the Huantiao point on your left hip.
When your mind is focused on your left hip, wait until your left leg seems ready to move of its own accord before letting it begin to extend outward in front of your body.
From the left hip, bring your mind respectively to the Yanglingquan point on your left knee and then to the Yongquan point on your left foot. Your left leg should continue to move forward and when it is fully extended, your body will have assumed a sitting stance with your left heel touching the floor and your toes pointing up.
While your left leg moves forward, your left palm, which had been facing to the right side, should turn up in a counterclockwise direction. It is important when you turn your palm that your left thumb does not move but instead remains opposite your nose, having acted as a pivot point for the upturning palm.
(5) Completion of the Opening Circle of the “Hold Seven-Star” Posture
When your mind is focused on the Yongquan point of your left foot, it will have moved through all of the seven “stars,” three of which – the shoulder, elbow and hand – are on the Yang arm and three of which – the hip, knee and foot – are on the Yang leg. The seventh or “criterion” star is Baihui at the top of the head. To complete the opening circle, you should bring your mind from the left foot star back to Baihui. This insures that your Shen will be up, thereby creating a sense of nimbleness along with the stability that has been achieved through taking the stance.
Having assumed the “seven-star” pile standing, you now begin to move your mind and Qi through as many circuits around the seven key points as possible. Typically, you should try to work your way up to holding the stance and maintaining the circling of mind and Qi for increasing periods of time.
(6) Circling of Mind during Seven-Star Pile Standing
Although pile standing is a stationary practice, all the internal components should be in continuous movement inside your body during the maintenance of the stance. It is in this sense that pile standing is an internal practice. The internal movement of Shen, Yi and Qi will always bring some feeling or tendency toward physical movement. It is said that to intend something will lead or direct the mind, that the mind can then be used to lead Qi and that Qi, in turn, can be used to create the urge to move.
To begin the first small circle of seven-star pile standing, bring your mind from the “head star” Baihui to the right “shoulder star” Jianjing and then to the right “elbow star” Quchi and on to the right “hand star” Laogong. From here, your mind should move, with Qi following, through your right thumb to Tanzhong.
To begin the first big circle, bring your mind from Tanzhong to Dantian and then to the left “hip star” Huantiao, onto left “knee star” Yanglingquan and then to the left “foot star” Yongquan. Your mind should then move immediately from the big toe of your left foot in a large imaginary circular path back to Baihui.
At this point, move your mind straight down from Bahui to the Yongquan point on the bottom of your right foot. Your body will feel heavy and there will be a strong sensation of compression in your right leg. Bring your mind to your extended left palm and imagine that your right foot is resting on that palm so that your left hand is holding up your whole body. This will lead you to feel that your body is sinking down more and more onto your right leg. As this occurs, imagine the force increasing on your left hand as it supports your sinking body.
Maintain this thought until you feel as though your right leg is very hot and as though you cannot hold your body up any longer. Then, let your mind return to Baihui. This will cause you feel more relax and your right leg to become more comfortable. Begin another circuit of your mind through the “head star” acupoints (Fig. 5).
Repeat the circling of your mind as many times as your skill and strength allow. Maintain a sense of physical relaxation and stability while at the same time experiencing internal excitement and springiness. Thus, you will be enhancing your capacity for nimbleness of movement as well as increasing your root.
(7) Closing form
When you feel that you can no longer maintain enough focus to move your mind smoothly through the seven-star circles, it is the time to close your pile standing practice.
As your mind returns to Baihui at the end of the last seven-star circuit, withdraw your left foot back toward your body and place it alongside your right foot with both legs bent. Be careful not to raise your body up as you bring your left leg in.
At the same time, bring your arms back toward your body, letting your hands cross in front of your chest, a little bit higher than your nipples. Your gaze will naturally lower (Fig. 6) and you will be ready for the last mind and Qi circle practice, called Xiao Zhoutian or microcosmic orbit.
Xiao Zhoutian – Microcosmic Orbit
Move your mind to Dantian and then to Huiyin. At the same time, separate your hands slightly so that the tips of your middle fingers touch each other and likewise your index fingers and thumbs. Your nose should be directly above your middle fingers. Slowly start to move your hands down along the centerline of your body and simultaneously begin to straighten your legs so that your body gradually rises up.
As your hands move down, bring your mind to the Mingmen point at the center of your lower back. This point is also known as the first of the “three back gates.” Separate your middle fingers as your hands pass Tanzhong and make sure that your nose is directly above your index fingers.
Continue to push your hands slowly down in front of your body and bring your mind to the Jiaji point at the center of your upper back. As your mind moves up through this second “back gate” and your hands move down in front of the Zhongwan point between Tanzhong and your navel, separate the tips of your index fingers. Your nose should now be directly above your thumbs.
Bring your mind up to the third “back gate”, the Yuzhen point on the back of the head where the head joins the neck. Separate the tips of your thumbs as your hands pass the Shenqie point on your navel. Look forward and let your mind move up and return to the head star Baihui.
Let your hands relax alongside your body with each thumb touching the corresponding thigh and your fingers fanned slightly outward. At this point, your legs should be complete straight and your posture should be comfortably erect.
When your movement has finished, you will feel Qi flowing from Baihui down the front of your face like a gentle waterfall. Move your mind, followed by Qi, down to Dantian and then bring your fingers to rest along the sides of your legs.
Check your breathing. It should be smooth and perfectly calm. You should feel very comfortable and relaxed as you complete seven-star pile standing.
Seven-star pile standing can improve your understanding of both Taiji Quan principle and also the internal sensations that underlie the proper execution of many basic skills. These feelings and understanding will then refine your form practice. Pile standing and form practice can supplement each other. A traditional saying in Taiji Quan is: “One step, one pile,” which means that every movement in the Taiji form can be used as a pile standing practice and also that every movement in the form should be practiced as though it were a pile standing. Although pile standing is very important, for advance study, it should be combined in form practice generally. So that form is usually called Dong Zhuang – “Moving Pile Standing”. In fact Taiji Quan is a dynamic rather than a static expression of skills.
Seven Star Pile Standing ycgf with illustrations
Wang Peisheng 7 Stars youtube.com
Its said that when you breathe out you contact the Root of Heaven and experience a sense of openness, and when you breathe in you contact the Root of Earth and experience a sense of solidity. Breathing out is associated with the fluidity of a dragon, breathing in is associated with strength of a tiger. As you go on breathing in this frame of mind, with these associations, alternating between movement and stillness, it is important that the focus of your mind does not shift.
Let the true breath come and go, a subtle continuum on the brink of exisence. Tune the breathing until you get breath without breathing; become one with it, and the spirit can be solidified and the elixir can be made.
A Complete Guide to Chi-gung
by Daniel Reid 2000 (Thomas Cleary Vitality, Energy, Spirit)
by Koichi Tohei Sensei
Replenish Ki when sleeping
Sleeping is important to replenish Ki.
Human beings consume Ki constantly while awake. Everyone sees things, listens, smells, tastes and touches things by using their five senses.
All those actions are actions of Ki. Therefore, we need to replenish Ki which we have consumed. Sleeping and Ki breathing are the best way to replenish Ki efficiently. Sleeping is the action to replenish the Ki of the Universe.
At night, when we are asleep, the mind is calm. At that time, the Ki of the Universe fills our bodies. When we awaken after sleeping soundly, Ki is charged fully and our strength is renewed and we feel great.
However, if our brains are in turmoil rather than at rest, this will block an adequate flow of Ki. When we awaken in the morning, because our supply of Ki is not high, we cannot get up immediately and recover mentally and physically, even with10 hours of sleep.
Sleeping medicine reduces the sensitivity of the brain and makes people sleep. When the brain is calm and you sleep soundly, we can replenish the Ki of the universe. However, if you sleep with your brain in a state of dead calmness, you cannot replenish enough of your Ki.
If you regularly use a sleeping medicine because you can’t sleep, you will become Ki deficient soon. You will feel listless and lose motivation for everything. Furthermore, you will lose your vitality and physical strength and become susceptible to diseases.
Because you extend Ki, Ki will go into your mind and body.
An extremely high number of people disregard the need for sleep as a necessity to replenish the Ki of the Universe. They disregard the importance of their sleep time to work longer hours. They get an insufficient supply of Ki and get sick. They then have to use sleeping medicine or they cannot sleep at night. They are carelessly shortening their own lives.
Because people who learn correct Ki development always maintain the one point in the lower abdomen and keep a calm mind, they have no problems with falling asleep quickly. If you have ten or fifteen free minutes during the day and want to sleep, you should be able to sleep calmly.
Pour some water in a tub and stir it up. Now try to calm the water with your hands. You will succeed only in agitating it further. Let the water stand undisturbed a while, and it will calm down by itself.
The human brain works much the same way. When you think, you create waves in your mind. Trying to calm the waves by thinking is only a waste. People who cannot sleep and lie awake thinking, “Go to sleep, go sleep,” are creating more turbulence in their mind.
It is difficult for them to sleep because, as they try to, they are constantly thinking and upsetting their minds. They trouble themselves with thoughts like, “If I don’t get some sleep, I won’t be able to work tomorrow,” and then move on to even more useless reflections about things that are bothering them, until sleep becomes totally impossible. When your mind is upset, lie completely still, and it will calm down by itself. When your mind has calmed down sleep will come.
The old habit of counting to ten until you fall asleep works on the same principle.
You do not have to think about counting to ten, and while you repeat the series mechanically over and over, your mind calms down and you fall asleep. This could help sometimes.
On the other hand, many people find that this kind of simple trick does not work for them.
People of a nervous temperament cannot even count to ten simply, because they cannot stop thinking about the fact that no matter what they do, they can’t fall asleep.
We have to maintain a firm conviction that if we cannot sleep, we might as well be awake. Humans cannot live without sleep, and sooner or later, it will come naturally.
If you are really sleepy, you cannot stay awake. Suffering to put yourself to sleep is foolish. When you are awake, exercise sufficiently; and when you go to bed, you will be able to sleep. If you cannot sleep, do not feel that you absolutely must.
Often the body’s blood rushes to the head and makes it feel hot, leaving the feet cold resulting in making sleep difficult. From olden times, people have correctly held that the healthy way is to have a cool head and warm feet. If you follow this advice, you will find that you can sleep soundly.
In cases like these, practice shifting your concentration by calming your Ki into the one point in the lower abdomen. By doing this, you will be able to sleep soundly anytime, and replenish your Ki.
First, lie on your back with your hands and feet comfortably outstretched. Then, think with all your mind that the blood is continuously flowing down to the tips of your toes. “Mind moves body”, therefore, it will do so. Your blood circulation will improve and your feet will become warm.
When you feel your feet become warm, you will fall asleep. Even before you feel your feet become warm, you many times will fall asleep.
Some people eat and/or drink just before going to bed. However, the purpose of sleeping is to rest both your mind and body fully. Ki is used to digest foods, therefore, Ki is not replenished fully.
The quality of sleep is decided by how well we can exchange Ki of the Universe. It is important to sleep with oneness of mind and body.
The article is translation of Koichi Tohei sensei’s book, Ki Breathing by curtesy of Shinichi Tohei universalmind.way-nifty.com
Written by Chen Yen Ling
Translated by Tchong Ta-Tchen
Some people call Tai Chi Chuan an “inside family fist”. There are three reasons for doing so. First of all, Confucianism discriminates against foreign influences. Secondly, the Tai Chi Chuan technique concentrates upon grabbing the joints of the opponent;s body so that whatever bodily harm that is inflicted is internal and invisible to the opponent. Third of al, Tai Chi Chuan concentrates upon directing the chi to circulate inside the body (to cultivate vigour, chi and spirit).
The basic breathing of Tai Chi Chuan uses the nose only, not the mouth. This differs from the common people who use the nose to inhale and exhale through the mouth. After mastering Tai Chi Chuan to a higher level, the chi inside the chest can be separate into two levels (usually people call this “pre-birth chi” and “post-birth chi”). When exhaling the upper level chi (post-birth chi) is breathed out from the nose and, at the same time, the lower level chi (pre-birth chi) sinks to the dan tien. When inhaling, the upper level chi is breathed in from the nose and, at the same time, the lower level chi rises from the dan tien, along the spinal cord, to the area between the shoulder blades. When a person can achieve this technique, we call it “unobstructed chi” (the chi is able to circulate through the body freely). Everyone who practises the correct form of Tai Chi Chuan for a certain period of time and to a certain level may achieve this “unobstructed chi”. However, the beginner does not have to concentrate upon this breathing technique, but concentrate instead on the forms for the correct movement and postures. The only requirements for hte beginners are slow moevements, natural breathing, and a relaxation of the entire body. If there is too much pressure to push the chi to sink into the dan tien, it will head in the wrong direction. This may cause interstinal diseases or haemorrhoids may flare up.
After practising to a certain level, we have to know how to breathe. If we do not understand the breathing theory then we cannot strive to attain the highest level of Tai Chi Chuan. The Tai Chi Chuan classic, “Thirteen Postures: Comprehending External and Internal Training”, states:”Able to breathe, one may be agile and alive.” Meaning that the breathing and movements must be coordinated. When one sould exhale, then one must exhale; when one should inhale, on must inhale since inhalation is insubstantial whereas exhalation is substantial. If performed correctly, the body will be agile and alive. Otherwise, one cannot discriminate the substantial and insubstantial, and the meaning of practising Tai Chi Chuan is lost since Tai Chi Chuan emphasizes the substantial and insubstantial.
Usually a teacher teaches the students to learn Tai Chi Chuan in two parts: the internal and the external. The internal is breathing while the external is the forms. If both parts are taught simultaneously and the student is unable to get it right, then there will be difficulties. Therefore, the beginner should let the breathing be natural and not emphasize the breathing technique. In this chapter, we study the breathing knowledge. Therefore we cannot avoid discussing the breathing technique in detail simply due to the above problem.
The details of the method are: when practising the forms, one exhales when extending the arm and inhales when withdrawing the arm; one inhales when rising and exhales when sinking; to lift is to inhale, to lower is to exhale; when opening up, one inhales, when closing, one exhales. When turning the body and in between movements, there should be a “little breathing”. A “little breathing” means taking short breaths quickly and has the quality of relaxation and stoppage. Generally, breathing is used to lead the movement. Themovement must be coordinated with the breathing. The body opens up and the chi closes. The chi opens up and the body closes. In push hands, to push is to exhale; to roll back is to inhale; to ward off is to exhale; to neutralize is to inhale. If one is rolled back by an opponent, there shouldbe a natural “little breathing”. This “little breathing” should direct the mind to calmness. When the mind is calm, then one is able to see and hear the opponent’s movements and void being caught off guard. If one is pressed or pushed by an opponent, one should inhale. However, if one is unable to inhale, then one should exhale because the chi from inhaling circulates to the hands and legs. Therefore when one exhales to the extreme, there should be conversion to inhalation; andwhen one inhales to the extreme, there should be conversion to exhalation. Inhalation and exhalation can be converted alternately.
In big roll back, to strike the face is to exhale; to push is to exhale; to shoulder strike is to exhale; to roll back is to inhale. If one is shoulder struck by an opponent, one should inhale. If one is rolled back by an opponent, there should be “little breathing”. When turning the bodyand just before pushing, a “little breathing” should occur. When performing other footwork and before striking, thre should be a “little breathing” as well so that one is calm and able to see and listen as well as have a sticking power. The method in which the breathing is performed in the use of knives, swords, spears, and sparring is the same as that when practising the forms.
The method to circulate the inner chi is separated into two types: from pre-birth to post-birth and from post-birth to pre-birth. The first is from the front to the back, meaning that the dan tien chi travels down to the hai ti and reverses to the tailbone, travels along the spine to yu zhen up to tian ling, down the forehead and the nose to ren zhong, to the throat, chest, navel and finally back to the dan tien. The second is from the back to the front, meaning that the dan tien chi heads up from the navel to the chest, throat, ren zhong, forehead, reaching tian ling, down to yu zhen and continues along the spine to the tailbone, and finally reaches hai ti and returns to the dan tien. Note, the second is the opposite of the first.
This type of “chi moving method” may seem very vague at the beginning but after a long period of time, one will be able to fully understand and achieve it. These two types of inner chi circulation must be used during solo practice as well as in sparring practice with an opponent and in striking practice. Otherwise, even if the strike is made with much power, it is still not good enough. Tai Chi Chuan masters not only use the inner chi circulation method but can even listen and know the opponent’s inner chi: when it rises or lowers, moves to the front or back, move left, right, up and down. This kind of supreme technique is never achieved until after a few decades of good training. Of course, for the beginner, this is difficult to understand.
Thre are two sounds “Heng” and “Haah” produced when inhaling and exhaling (the great masters can also use mouth or naval to do their inhaling and exhaling). The masters, when they practice, whether in solo or with an opponent, their mouths produce these two sounds naturally for three reasons. Firstly, it makes the internal chi smooth and comfortable; the internal organs will not get hurt by the pressure. Secondly, the internal power can be released completely; none of it remains inside. Thirdly, it scares the opponent (if an opponent experiences fear, their movements become loose or scattered, their mind gets lost, their footwork becomes undisciplined and therefore is unable to defend themselves and one has a chance to win). Therefore, the two sounds of “Heng and Haah” are very useful and the learner must pay close attention to them. One make sthe sond “Heng” when one is neutralizing and the inner chi is inhaled. The sound “Haah” is usually produced when one grabs or strikes and the inner chi is exhaled. The Old Tai Chi Chuan Classic of Ching Chyan Long Dynasty states: “Hold the dan tien to practice internal kung fu. The two chis of Heng Haah are wonderful. Move open, quite close, bend and extend to follow your opponent. Slow or fast, respond, follow the thoery and understand thorughtly.” Another Tai Chi Chuan Classic state: “To apply (push hands) on forth and back earlier or later, to close or to strike is like an arrow. It cultivates a lot. ONe chi “Haah” then push far away. It needs to be taught by mouth and secretly then open the door and see the sky.” From that we can understand the two sounds of “Heng Haah” are marvellous and infinite.
The Annotated Theoretical And Practical Tai Chi Chuan by Tchong Ta- Tchen
The Four Characters: Support, Lead, Relax, and Release
Support the opponent’s power and borrow his force. This involves agility. Lead the opponents power to the front of your body, then begin to store your force. This involves concentration. I relax my force without bending. This involves stillness. I release my force from the waist and feet. This involves completeness.
The important Points in Form, Application, and Power Training
The ancients have said, “If you can entice the opponent to enter and then cause him to fall into emptiness, you may use four ounces to deflect a thousand ponds. If you cannot entice the opponent to enter and then cause him to fall into emptiness, you will not be able to use four ounces to deflect a thousand pounds.” This statement is very deep and has broad applicability; it is beyond the scope of beginners. I will continue with an explanation so that those who have made the decision to study may make progress as they practice. If you want to know your self and know others, you must first give up yourself and follow the opponent. If you want to give up your self and follow the opponent, you must first obtain the opportunity and superior position. If you want to obtain the opportunity and superior position, you must first move the entire body as a coordinated unit. If you want to move your body as a coordinated unit, the whole body must be without misalignment, your spirit and qi must be stimulated. If you want to stimulate your spirit and qi, you must first raise your spirit. If you want to raise your spirit, you must not let your spirit be dispersed externally. If you want to prevent your spirit from being dispersed externally, you must concentrate your spirit and qi in your bones. If you want to concentrate your spirit and qi in your bones, the front of your hips must have power, the shoulders must be relaxed, and the qi sunk downward. The force (jing) must come from the heels, transform in the legs, be stored in the chest, and moved in the shoulders. The leader is the waist. Above, the arms coordinate in attack. Below, the legs follow. The force is changed internally. Withdrawing is closing. Releasing is opening. When still, all is still. Stillness is closing. In the midst of closing is the desire to open. When in motion, everything moves. Movement is opening. Moving through the forms is the gung fu of understanding the self.
Before moving, first check to see if the whole body is conforming to the above described principles. If any part of the body is not in alignment with any of the principles, immediately make corrections. This why the forms must be done slowly and not quickly. Striking Hands (pushing hands) is the gung fu of understanding others, of knowing others in movement and stillness. All this still involves questioning the self. If positioned correctly, as soon as the opponent strikes I do not have to disturb his actions in the slightest but take advantage of his movement and enter. I am assured of borrowing his force. The opponent throws himself. If you are not in a position of power, you still not have remedied the problem of “double-weighting.”1) The answer is found in yin/yang and opening/closing. This is what is meant by “Know yourself and know others, and in a hundred battles you will taste victory a hundred times.”
1) “Double-wieghting” refers to using force directly against the force of the opponent, there by creating two centers or “weights.”
Having the above four, then you can return to concentrated spirit: if the spirit is concentrated, then it is (continuous and) uninterrupted, and the practice of chi (breath) returns to the shen (spirit). The manifestation of chi moves with agility. (When) the spirit is concentrated, opening and closing occur appropriately, and the differentiation of substantial and inubsubstantial is clear. If the left is insubstantial, the right is substantial, and vice-versa. Insubstantial does not mean completely without strength. The manifestation of the chi must be agile. Substantial does not mean completely limited. The spirit must be completely concentrated. It is important to be completely in the mind (heart) and waist, and not outside.
Not being outside or separated, force is borrowed from the opponent, and the chi is relased from the spine. How is the chi released from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is chi’i from the up to down is called “closed”. From the waist the chi mobilizes to the spine, spreads to the two arms and flows to the fingers. This is chi from down to up and is called “opened”. Closed is gathering, and opened is discharging. When you opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and can do as you wish.
Red.: from Li Yi Yu’s Five Character Secret (Calm, Agility, Breath – to gather the chi, The internal force – the complete chin, Spirit – Shen concentrated).
Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
Light, agile, and alive, seek Dong Jin (understanding Jin);
Yin and Yang cooperate mutually without the fault of stagnation;
If (you) acquire (the trick), four ounces neutralizes one thousand pounds;
Expand and close, stimulate the “drum,” the center will be steady.
“Alive” here means alert and active. In practice you must pay close attention to your partner. In time, you can interpret his intentions from the slightest of motions (i.e., understanding Jin). Where your parter is heavy your are light. When one part of you is light, another part of you is heavy. You and your partner continually follow one another, never resisting, never separating. In this way the motion will continue to flow. In time you will acquire the knack of being light enough to avoid your partner’s attack, and substantial and controlled enough to deflect or attack him. Your postures alternatively open and close with the circumstances. The drum is the abdomen, in the area of the Lower Dan Tian. You stimulate the Qi centered there with sound, attention, breathing and movement. This strengthens the Qi and exercises the control of it. When you attention and actions are thus centered on the Lower Dan Tian, your stance will be stable, and your mind calm and clear.
Reference: Tai Chi Secrets of the Ancient Masters Selected Readings with Commentary by Dr. Yang, Jwing-Ming
Let the Void be your cauldron; let Nature be your furnace; for your primary ingredient, take stillness; for your reagent; use quietude; for mercury, take your vital essence; for lead, use your vital energy; for water, use restraint; for fire, take meditation.
[Union of the Triple Equation]
Triple Equation of essence, energy and spirit unites to form the Golden Elixir of immortality during deep meditation. According to Master Chao Pi Chen the generative force changes into vitality when the body is still; vitality changes into spirit when the heart is unstirred; and spirit returns to nothingnessb because of immutable thought. The Elixir Field (Dantien) under the navel is where the genrative force [essence] is sublimated into vitality [energy]; the middle Elixir Field in the solar plexus (Middle Dantien) is where vitality is sublimated into spirit; and the upper Elixir Field in the brain (Upper Dantien) is where spirit is sublimated for its flight into space.
“When the mind is stilled, the spirit radiates a brilliance that illuminates all the great mysteries of the universe”. Chao Pi Chen
Reference: The Tao of Health, Sex & Longevity by Daniel P. Reid
By Master Lu Tzu
1. Heavenly Consciousness of the Heart
Master Lu Tzu said: That which exists through itself is called Meaning. (Tao). Meaning has neither name nor force. It is the one essence, the one primordial spirit. Essence and life cannot be seen. It is contained in the Light of Heaven. The light of Heaven cannot be seen. It is contained in the two eyes. Today I will be your guide and will first reveal to you the secret of the Golden Flower of the Great One, and, starting from that, I will explain the rest in detail.
The Great One is the term given to that which has nothing above it. The secret of the magic of life consists in using action in order to achieve non-action. One must not wish to leave out the steps between and penetrate directly. The maxim handed down to us is to take in hand the work on the essence. In doing this it is important not to follow the wrong road.
The Golden Flower is the Light. What color has the light? One uses the Golden Flower as an image. It is the true power of the transcendent Great One. The phrase, “The lead of the water-region has but one taste,” refers to it. The work on the circulation of the Light depends entirely on the backward-flowing movement, so that the thoughts are gathered together (the place of Heavenly Consciousness, the Heavenly Heart). The Heavenly Heart lies between sun and moon (i.e., the two eyes).
The Book of the Yellow Castle says: In the field of the square inch of the house of the square foot, life can be regulated. The house of the square foot is the face. The field of the square inch in the face: What could that be other than the Heavenly Heart? In the middle of the square inch dwells the splendor. In the purple hall of the city of jade dwells the god of utmost emptiness and life.
The Confucians call it the center of emptiness; the Buddhists, the terrace of life; the Taoists, the ancestral land, or the yellow castle, or the dark pass, or the space of former Heaven. The Heavenly Heart is like the dwelling place, the Light is the master. Therefore when the Light circulates, the powers of the whole body arrange themselves before its throne, just as when a holy king has taken possession of the capital and has laid down the fundamental rules of order, all the states approach with tribute, or, just as when the master is quiet and calm, men-servants and maids obey his orders of their own accord, and each does his work.
Therefore you only have to make the Light circulate: that is the deepest and most wonderful secret. The Light is easy to move, but difficult to fix. If it is allowed to go long enough in a circle, then it crystallizes itself: that is the natural spirit -body. This crystallized spirit is formed beyond the nine Heavens. It is the condition of which it is said in the Book of the Seal of the Heart: Silently in the morning thou fliest upward.
In carrying out this fundamental truth you need to seek for no other methods, but must only concentrate your thoughts on it. The book Leng Yen says: By collecting the thoughts one can fly and will be born in Heaven. Heaven is not the wide blue sky, but the place where the body is made in the house of the creative. If one keeps this up for a long time, there develops quite naturally in addition to the body, yet another spirit-body.
The Golden Flower is the Elixir of Life (literally, golden ball, golden pill). All changes of spiritual consciousness depend upon the Heart. Here is a secret charm, which, although it works very accurately, is yet so fluent that it needs extreme intelligence and clarity, and complete absorption and calm. People without this highest degree of intelligence and understanding do not find the way to apply the charm; People without this utmost capacity for concentration and calm cannot keep fast hold of it.
2. The Primordial Spirit and the Conscious Spirit
Master Lu Tzu said: In comparison with Heaven and earth, man is like a mayfly. But compared to the Great Meaning, Heaven and earth, too, are like a bubble and a shadow. Only the primordial spirit and the true essence overcome time and space.
The power of the seed, like Heaven and earth, is subject to mortality, but the primordial spirit is beyond the polar differences. Here is the place whence Heaven and Earth derive their being. When students understand how to grasp the primordial spirit, they overcome the polar opposites of Light and darkness and tarry no longer in the three worlds. But only he who has looked on essence in its original manifestation is able to do this.
When men are set free from the womb the primordial spirit dwells in the square inch (between the eyes), but the conscious spirit dwells below in the heart. This lower fleshly heart has the shape of a large peach: it is covered by the wings of the lungs, supported by the liver, and served by the bowels. This heart is dependent on the outside world. If a man does not eat for one day even, it feels extremely uncomfortable. If it hears something terrifying it throbs; if it hears something enraging it stops; if its is faced with death it becomes sad; if it sees something beautiful it is dazzled.
But the Heavenly Heart in the head, when would it have been in the leased moved? Dost thou ask: Can the Heavenly Heart not be moved? Then I answer: How could the true thought in the square inch be moved? If it really moves, it is not well. For when ordinary men die, then it moves, but that is not good. It is best indeed if the Light has already fortified itself in a spirit body and its life force gradually penetrated the instincts and movements. But that is a secret which has not been revealed for thousands of years.
The lower heart moves like a strong, powerful commander who despises the Heavenly ruler because of his weakness, and has seized for himself the leadership of the affairs of state. But when the primordial castle can be fortified and defended, then it is as if a strong and wise ruler sat upon the throne. The two eyes start the Light circulating like two ministers at the right and left who support the ruler with all their might. When the ruler in the center is thus in order, all those rebellious heroes will present themselves with lances reversed ready to take orders.
The way to the Elixir of life recognizes as supreme magic, seed-water, spirit-fire, and thought-earth; these three. What is seed-water? It is the true, one power (eros) of former Heaven. Spirit-fire is the Light (logos). Thought-earth is the Heavenly Heart of the middle house (intuition). Spirit-fire is used for effecting, thought-earth for substance, and seed-water for the foundation. Ordinary men make their bodies through thoughts.
The body is not only the 7 ft. tall outer body. In the body is the anima. The anima, having produced consciousness, adheres to it. Consciousness depends for its origin on the anima. The anima is feminine, the substance of consciousness. As long as this consciousness is not interrupted, it continues to beget from generation to generation, and the changes of form of the anima and the transformations of substance are unceasing.
But, besides this, there is the animus in which the spirit shelters. The animus lives in the daytime in the eyes; at night it houses in the liver. When living in the eyes, it sees; when housing itself in the liver, it dreams. Dreams are the wanderings of the spirit through all nine Heavens and all the nine earths. But whoever is dull and moody on waking, and chained to his bodily form, is fettered by the anima.
Therefore the concentration of the animus is effected by the circulation of the Light, and in this way the spirit is protected, the anima subjected, and consciousness is annulled. The method used by the ancients for escaping from the world consisted in burning out completely the slag of darkness in order to return to the purely creative. This is nothing more than a reduction of the anima and a bringing to perfection of the animus. And the circulation of the Light is the magical means of limiting the dark powers and gaining mastery of the anima. Even if the work is not directed toward bringing back the creative, but confines itself to the magical means of the circulation, one returns to the creative, If this method is followed, plenty of seed-water will be present of itself; the spirit-fire will be ignited, and the thought-earth will solidify and crystallize. And thus can the holy fruit mature.
The scarab rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now and embryo can grow in manure, and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it?
The one effective, true essence (logos united with life), when it descends into the house of the creative, divides into animus and anima. The animus is in the Heavenly Heart. It is of the nature of light; it is the power of lightness and purity. It is that which we have received from the great emptiness, that which has form from the very beginning.
The anima partakes of the nature of darkness. It is the power of the heavy and the turbid; it is bound to the bodily, fleshly heart. The animus loves life. The anima seeks death. All sensuous pleasures and impulses to anger are effects of the anima; it is the conscious spirit which after death is nourished on blood, but which, during life, is in direst need. Darkness returns to darkness and like things attract each other. But the pupil understands how to distill the dark anima so that it transforms itself into Light.
3. Circulation of the Light and Protection of the Center
Master Lu Tzu said: Since when has the expression “circulation of the Light” been revealed? It was revealed by the “true men of the beginning of form”. When the Light is allowed to move in a circle, all the powers of Heaven and earth, of the light and the dark, are crystallized. That is what is described as seed-like, or purification of the power, or purification of the concept.
When one begins to apply this magic, it is as if, in the middle of one’s being, there was a non-being. When in the course of time the work is finished, and beyond the body is another body, it is as if, in the middle of the non-being, there were a being. Only after a completed work of a hundred days will the Light be real, then only will it become spirit-fire.
After a hundred days, there develops by itself in the middle of the Light, a point of the true Light-pole. Suddenly there develops a seed pearl. It is as if man and woman embraced and a conception took place. Then one must be quite still in order to await it. The circulation of the Light is the epoch of fire.
In the midst of primal becoming, the radiance of the Light is the determining thing. In the physical world it is the sun; in man the eye. The emanation and dissemination of spiritual consciousness is chiefly brought about by this power when it is directed outward (flown downward). Therefore the meaning of the Golden Flower depends wholly on the backward-flowing method.
Circulation of the Light is not only a circulation of the seed-blossom of the body, but it is, in the first place, a circulation of the true, creative, formative powers. It has to do, not with a momentary fantasy, but with the exhaustion of the circular course (soul wanderings) of all the eons. Therefore a breath-pause means a year – according to human reckoning – and a hundred years measured by the long night of the nine paths (of reincarnation).
After a person has the one tone of individualization behind them, they will be born outward according to the circumstances, and not until he is old will he turn a single time to the backward-flowing way. The force of the Light exhausts itself and trickles away. That brings the nine-fold darkness (of rebirths) into the world.
In the book Leng Yen it is said: By concentrating the thoughts, one can fly; by concentrating the desires, one falls. When a pupil takes little care of his thoughts and much care of his desires, he gets into the path of depravity. Only through contemplation and quietness does true intuition arise; for that, the backward-flowing method is necessary.
In the book of the Secret Correspondences, it is said: Release is in the eye. In the Simple Questions of the Yellow Ruler, it is said: The seed-blossom of the human body must be concentrated upward in the empty space. That refers to it. Immortality is contained in this sentence and also the overcoming of the world is contained in it. That is the common goal of all religions.
The Light is not in the body alone, neither is it only outside the body. Mountains and rivers and the great earth are lit by sun and moon; all that is this Light. Therefore it is not only within the body. Understanding and clarity, knowing and enlightenment, and all motion (of the spirit), are likewise this Light; therefore it is not just something outside the body. The Light-flower of Heaven and earth fills all thousand spaces.
But also the Light-flower of one body passes through Heaven and covers the earth. Therefore, just as the Light is circulating, so Heaven and earth, mountains and rivers, are all rotating with it at the same time. To concentrate the seed-flower of the human body above in the eyes, that is the great key of the human body. Children, take heed! If for a day you do not practice meditation, this Light streams out, who knows whither? If you only meditate for a quarter of an hour, you can set ten thousand eons and a thousand births at rest. All methods take their source in quietness. This marvelous magic cannot be fathomed.
But when the work is started, one must press on from the obvious to the profound, from the course to the fine. Everything depends on there being no interruption. The beginning and the end of the work must be one. In between there are cooler and warmer moments, that goes without saying. But the goal must be to reach the breadth of Heaven and the depths of the sea, so that all methods seem quite easy and taken for granted. Only then do we have it in hand.
All holy men have bequeathed this to one another: nothing is possible without contemplation. When Confucious says: knowing brings one to the goal; or when Buddha calls it: the view of the Heart; or Lao Tzu says: inward vision, it is all the same.
Anyone can talk about reflection, but he cannot master it if he does not know what the word means. What has to be changed by reflection is the self-conscious heart, which has to direct itself toward that point where the formative spirit is not yet manifest. Within our 6 ft. body, we must strive for the form which existed before the laying down of Heaven and earth. If today people sit and meditate only one or two hours, looking only at their own egos, and call it contemplation, how can anything come of it?
The two founders of Buddhism and Taoism have taught that one should look at the end of one’s nose. But they did not mean that one should fasten one’s thoughts to the end of the nose. Neither did they mean that, while the eyes were looking at the end of the nose, the thoughts should be concentrated on the yellow middle. Wherever the eye looks, the heart is directed also. How can the glance be directed at the same time upward (yellow middle), and downward (end of the nose), or alternating, so that it is now up, now down? All that means confusing the finger with which one points to the moon with the moon itself.
What is really meant by this? The expression, “end of the nose,” is very cleverly chosen. The nose must serve the eyes as a guiding line. If one is not guided by the nose, either one opens wide the eyes and looks into the distance, so that the nose is not seen, or the lids shut too much, so that the eyes close, and again the nose is not seen. But when the eyes are opened too wide, one makes the mistake of directing them outward, whereby one is easily distracted. If they are closed too much then one makes the mistake of letting them turn inward, whereby one easily sinks into a dreamy reverie.
Only when the eyelids are sunk properly halfway, is the end of the nose seen in just the right way. Therefore it is taken as a guiding line. The main thing is to lower the eyelids in the right way, and then allow the Light to stream in of itself, without trying to force the Light to stream in by a concentrated effort. Looking at the nose serves only as the beginning of the inner concentration, so that the eyes are brought into the right direction for looking, and then are held to the guiding line; after that, one can let it be. That is the way a mason hangs up a plumb line. As soon as he has hung it up, he guides his work by it without continually bothering himself to look at the plumb line. Fixating contemplation is a Buddhist method which by no means has been handed down as a secret.
On looks with both eyes at the end of the nose, sits upright and in a comfortable position, and holds the heart to the center in the midst of conditions (on the fixed pole in the flight of phenomena). In Taoism it is called the yellow middle, in Buddhism the center in the midst of conditions. The two are the same. It does not necessarily mean the middle of the head. It is only a matter of fixing one’s thinking on the point that lies exactly between the two eyes. Then all is well. The Light is something extremely mobile. When one fixes the thought on the midpoint between the two eyes, the Light streams in of its own accord. It is not necessary to direct the attention especially to the central castle. In these few words the most important thing is contained.
“The center in the midst of conditions,” is a very fine expression. The center is omnipresent; everything is contained in it; it is connected with the release of the release of the whole process of creation. The condition is the portal. The condition, that is the fulfillment of this condition, makes the beginning, but it does not bring about the rest with inevitable necessity. The meaning of these two words is very fluid and subtle.
Fixating contemplation is indispensable, it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out. Nothing is gained by pushing reflection further, One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness), to get behind consciousness with consciousness – that cannot be done.
We want to bring the status of the heart together in rest – that is true contemplation. What contradicts it is false contemplation. This leads to no goal. When the flight of thoughts keeps extending farther, one should stop and begin contemplating. Let one contemplate and then start concentrating again. That is the double method of strengthening the illumination. It means the circular course of the light. The circular course is fixation. The Light is contemplation. Fixation without contemplation is circulation without Light. Contemplation without fixation is Light without circulation.
4. Circulation of the Light and Making the Breathing Rhythmical
Master Lu Tzu said: The decision must be carried out with a whole heart, and, the result no sought for; the result will come of itself. In the first period of release there are chiefly two mistakes: laziness and distraction. But that can be remedied; the heart must not enter into the breathing too completely. Breathing comes from the heart. What comes out of the heart is breath. When the heart stirs, there develops breath-power. Breath-power is originally transformed activity of the heart.
When our hearts go very fast they imperceptibly pass into fantasies which are always accompanied by the drawing of a breath, because this inner and outer breathing hangs together like tone and echo. Daily we draw innumerable breaths and have an equal number of fantasy-representations. And thus the clarity of the spirit is depleted just as wood dries out and ashes die.
Should a man have no images in his mind? One cannot be without images. Should one not breathe? One cannot do without breathing. The best way is to make a cure out of the illness. Since heart and breath are mutually dependent, the circulation of the Light must be united with the rhythm of breathing.
For this, Light of the ear is above all necessary. There is a Light of the eye and a Light of the ear. The Light of the eye is the united Light of the sun and moon outside. The Light of the ear is the united seed of sun and moon within. The seed is also the Light in crystallized form. Both have the same origin and are different only in name. Therefore, understanding (ear) and clarity (eye) are one and the same effective Light.
In sitting down, after dropping the lids, one establishes a plumb-line with the eyes and shifts the Light downward. But if the transposition downward is not successful, then the heart is directed toward listening to the breathing. One should not be able to hear with the ear the outgoing and inhaling of the breath. What one hears is that it has no tone. As soon as it has tone, the breathing is rough and superficial, and does not penetrate into what is fine.
Then the heart must be made quite light and insignificant. The more it is released, the less important it becomes; the less important, the quieter. All at once it becomes so quiet that it stops. Then the true breathing is manifested and the form of the heart can be made conscious. When the heart is light, the breathing is light, for every movement of the heart brings about breathing power. If breathing is light, the heart is light, for every movement of the breath affects the heart. In order to steady the heart, one begins by cultivating the breathing power. The heart cannot be influenced directly. Therefore the breathing power is used as a handle, and this is what is called protecting the collected breathing power.
Children, do you not understand the nature of motion? Motion can be produced by outside means. It is only another name for mastery. One can make the heart move merely by running. Should one not be able to bring it to rest then by concentrated quietness? The great holy ones who knew how the heart and breathing power mutually influence one another, have thought out an easier procedure as a way of helping posterity.
In the Book of the Elixir, it is said: The hen can hatch her eggs because her heart is always listening. That is an important magic spell. The reason the hen can hatch her eggs is because of the power to heat. But the power of the heat can only warm the shells; it cannot penetrate into the interior. Therefore with her heart she conducts this power inward.
This she does with her hearing. In this way ash concentrates her whole heart. When the heart penetrates, the power penetrates, and the chick receives the power of the heart and begins to live. Therefore a hen, even when she has left her eggs, always has the attitude of listening with a bent ear. Thus the concentration of the spirit is not interrupted.
Because the concentration of the spirit suffers no interruption, neither does the power of heat suffer interruption day or night, and the spirit awakes to life. The awakening of the spirit is accomplished because the heart has first died. When a man can let his heart die, then the primordial spirit wakes to life. To kill the heart does not mean to let it dry and wither away, but it means that it is undivided and gathered into one.
Buddha said: When you fix your heart on one point, then nothing is impossible for you. The heart easily runs away, so it is necessary to gather it together by means of breathing power. Breathing power easily becomes coarse, therefore it has to be refined by the heart. When that is done, can it then happen that it is not fixed?
The two mistakes of laziness and distraction must be combated by quiet work that is carried on daily without interruption; then results will certainly be achieved. If one is not seated during meditation, one will often be distracted without noticing it. To become conscious of the inattention is the mechanism by which to do away with inattention.
Laziness of which a man is conscious, and laziness o f which he is unconscious, are many miles apart. Unconscious laziness is real laziness; conscious laziness is not complete laziness, because there is still some clarity in it. Distraction comes from letting the spirit wander about; laziness comes from the spirit not yet being pure. Distraction is much easier to correct than laziness. It is as in sickness if one feels pains and itches, one can help them with remedies, but laziness is like a disease that is attended by loss of feeling. Distraction can be overcome, confusion can be straightened out, but laziness and absent-minded are heavy and dark. Distraction and confusion at least have a place, but in laziness and absent-mindedness the anima alone is active.
In inattention the animus is still present, but in laziness pure darkness rules. If one becomes sleepy during meditation, that is an effect of laziness. Breathing alone serves to remove laziness. Although the breath that flows in and out through the nose is not the true breath, the flowing in and out of the true breath is connected with it.
While sitting, one must, therefore, always keep the heart quiet and the power concentrated. How can the heart be made quiet? By breathing. The heart alone must be conscious of the flowing in and out of the breath; it must not be heard with the ears. If it is not heard, then the breathing is light; if light, it is pure. If it can be heard, then the breathing power is heavy; if heavy, then it is troubled; if it is troubled, then laziness and absent-mindedness develop and one wants to sleep. That is self-evident.
How to use heart correctly during breathing must be understood. It is use without use. One need only let the Light fall quite gently on the hearing. This sentence contains a secret meaning. What does it mean to let the Light fall? It is the radiance of the Light of one’s own eyes. The eye looks inward and not outward. To sense brightness without looking outward means to look inward; it has nothing to do with an actual looking within.
What does hearing mean? It is hearing the Light of one’s own ear. The ear listens only within and does not listen to what is outside. To sense brightness without listening to what is outside, is to listen to what is within; it has nothing to do with actually listening to what is within. In this sort of hearing, one only hears that there is no sound; in this kind of seeing, one only sees that no shape is there. If the eye is not looking outward and the ear is not harkening outward, they close themselves and are inclined to sink inward. Only when one looks and harkens inward does the organ not go outward nor sink inward. In this way laziness and absent-mindedness are done away with. That is the union of the seed and the Light of the sun and moon.
If, as a result of laziness, one becomes sleepy, one should stand up and walk about. When the spirit has become clear one can sit down again. If there is time in the morning, one may sit during the burning of an incense candle, that is the best. In the afternoon, human affairs interfere and one can therefore easily fall into laziness. It is not necessary to have an incense candle. But one must lay aside all complications and sit quite still for a time. In the course of time there will be success without one’s getting lazy and falling asleep.
5. Mistakes During the Circulation of the Light
Master Lu Tzu said: Your work will gradually draw itself together and mature, but before you reach the condition in which you sit like a withered tree before a cliff, there are many other possibilities of error which I would ;like to bring to your special attention.
These conditions are only recognized when they have been personally experienced. I will enumerate them here, My school differs from the Buddhist yoga school, in that it has confirmatory signs for each step of the way. First I would like to speak of the mistakes and then the confirmatory signs.
When one sets out to carry out one’s decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not be demanded of the heart. On must be careful t hat, quite automatically, heart and power correspond to one another. Only then can a state of quietness be attained. During the quiet state the right conditions and the right place must be provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, one must not have any vacuities in the mind. All entanglements must be put aside and one must be supreme and independent. Nor must the thoughts be directed toward the right procedure. If too much trouble is taken there is danger of doing this. I do not mean that no trouble is to be taken, but the right behavior lies in the middle way between being and non-being. If one can attain purposelessness through purpose, then the thing has been grasped. Supreme and without confusion, one goes along in an independent way. Furthermore, one must not fall victim to the ensnaring world. The ensnaring world is where the five kinds of dark demons disport themselves.
This is the case, for example, when, after fixation, one has chiefly thoughts of dry wood and dead ashes, and few thoughts of the resplendent spring on the great earth. In this way one sinks into the world of darkness. The power is cold there, breathing is heavy, and many images of coldness and decay display themselves. If one tarries there long one enters the world of plants and stones.
Nor must a man be led astray by the ten thousand ensnarements. This happens if, after the quiet state has begun, one after another all sorts of ties suddenly appear. One wants to break through them and cannot; one follows them, and feels relieved by this. This means the matter has become a servant. If a man tarries in this state long he enters the world of illusory desires.
At best, one goes to Heaven; at the worst, one goes among the fox-spirits. Such a fox-spirit might also occupy himself in the famous mountains enjoying the wind and the moon, the flowers and fruits, and taking his pleasure in coral trees and jeweled grass. But after he has been occupied thus for three to five hundred years, or at the most, for a couple of thousand years, his reward is over and he is born again into the world of turmoil.
All of these are wrong paths. When a man knows the wrong paths, he can then inquire into the confirmatory signs.
6. Confirmatory Experiences During the Circulation of the Light
Master Lu Tzu said: There are many kinds of confirmatory experiences. One must not content oneself with small demands but must rise to the thought that all living creatures have to be freed. It is not permissible to be trivial and irresponsible in heart. One must strive to make deeds one’s words.
If, when there is quiet, the spirit has continuously and uninterruptedly a sense of great gaiety as if intoxicated or freshly bathed, it is a sign that the Light principle in the whole body is harmonious; then the Golden Flower begins to bud. When, furthermore, all openings are quiet, and the silver moon stands in the middle of Heaven, and one has the feeling that the great earth is a world of light and brilliancy, that is a sign that the body of the heart opens itself to clarity. It is a sign that the Golden Flower is opening.
Furthermore, the whole body feels strong and firm so that it fears neither storm nor frost. Things by which other men are displeased, when I meet them, cannot cloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are white jade. Rotten and stinking things on earth that come in contact with one breath of true power will immediately live again. Red blood becomes milk. The fragile body of the flesh is sheer gold and diamonds. That is a sign that the Golden Flower is crystallized.
The Book of Successful contemplation says: The sun sinks in the Great Water and magic pictures of trees in rows arise. The setting sun means that in Chaos (in the world before phenomena, that is, intelligible world), a foundation is laid: that is the condition free of opposites. Highest good is like water, pure and spotless. It is the ruler of the Great Polarity, the god who is revealed in the sign for that which greatly disturbs, Chen. Chen is also symbolized by wood, wherefore the images of trees in rows appears. A sevenfold row of trees means the light of the seven body-openings (or heart-openings). In the northwest is the direction of the creative. When it moves on one place farther, the abysmal is there. The sun which sinking into the Great Water is the image for the creative and abysmal. The abysmal is the direction of midnight (mouse, north). At the winter solstice the thunder (Chen) is in the middle of the earth quite hidden and covered up. Only when the sign Chen is reached, does the Light-pole come over the earth again. That is the picture representing the row of trees. The rest can be correspondingly inferred.
The second part refers to the building of the foundation on this. The great world is like ice, a glassy world of jewels. The brilliancy of the Light is gradually crystallized. That is why a great terrace arises and upon it, in the course of time, Buddha appears. When the Golden Being appears who should it be but Buddha? For Buddha is the Golden Saint of the Great Enlightenment. This is a great confirmatory experience.
Now there are these confirmatory experiences which can be tested. The first is that, when one has entered the state of meditation, the gods are in the valley. Men are heard talking as though at a distance of several hundred paces, each one quite clear. But the sounds are all like an echo in a valley. One can always hear them, but never oneself. This is called the presence of the gods in the valley.
At times the following can be experienced: as soon as one is quiet, the Light of the eyes begins to blaze up, so that everything before one becomes quite bright as if one were in a cloud. If one opens one’s eyes and seeks the body, it is not to be found any more. This is called: In the empty chamber it grows light. Inside and outside, everything is equally light. That is a very favorable sign. Or, when one sits in meditation, the fleshly body becomes quite shining like silk or jade. It seems difficult to remain sitting; one feels as if drawn upward. This is called: The spirit returns and pushes against Heaven. In time, one can experience it in such a way that one really floats upward.
And now it is possible to leave all three of these experiences. But not everything can be expressed. Different things appear to each person according to his gifts. If one experiences these things, it is a sign of a good aptitude. With these things it is just as it is when one drinks water. One can tell for oneself whether the water is swarm or cold. In the same way a man must convince himself about these experiences, then only are they real.
7. The Living Manner of the Circulation of the Light
Master Lu Tzu said: When there is gradual success in producing the circulation of the Light, a person must not give up their ordinary occupation in doing it. The ancients said: When occupations come to us, we must accept them; when things come to us, we must understand them from the ground up. If the occupations are regulated by correct thoughts, the Light is not scattered by outside things, but circulates according to its own law.
Even the still-invisible circulation of the Light gets started this way, how much more then is it the case with the true circulation of the Light which has already manifested itself clearly. When in ordinary life one has the ability always to react to things by reflexes only, without any admixture of a thought of others or of himself, that is a circulation of the Light arising out of circumstances. It is the first secret.
8. A Magic Spell for the Far Journey
Master Lu Tzu said: Yu Ching has left behind him a magic spell for the Far Journey:
Words crystallize the spirit in the place of power.
The sixth month the white snow is suddenly seen to fly.
The third watch the disk of the sun sends out shining rays.
The water blows the wind of gentleness.
Wandering in Heaven, one eats the spirit-power of the receptive.
The deeper secret within the secret:
land that is nowhere, that is the true home.
These verses are full of mystery. The meaning is: The most important thing in the Great Meaning is the four words: non-action in action. Non-action prevents a person from becoming entangled in form and image (substantiality). Action in non-action prevents a person from sinking into numbing emptiness and a dead nothingness. The effect is in the two eyes. The two eyes are like the pole of the Great Wain which turns the whole of creation; the cause the poles of Light and darkness to rotate. The Elixir depends from beginning to end on the One; the metal in the middle of the water, that is, the lead in the water-region. Heretofore we have spoken of the circulation of the Light, indicating thereby the initial release which works from without upon what lies within. This is to aid one in obtaining the Master. It is for the pupils in the beginning stages. They go through the two lower transitions in order to gain the upper one. After the sequence of events is clear and the nature of the release is known, Heaven no longer withholds the Meaning, but reveals the ultimate truth. Disciples keep it secret and hold to it strictly!
The circulation of the Light is the inclusive term. The further the work advances, the more can the Golden Flower bloom. But there is a still more marvelous kind of circulation. Til now we have worked from the outside on what is within; now we tarry in the center and rule what is external. Hitherto, it was a service in aid of the Master; now it is a dissemination of the commands of this Master. The whole relationship is now reversed. If one wants to penetrate the more delicate regions by this method, one must first see to it that the body and heart are completely controlled, that one is quite free and at peace, letting go of all entanglements, untroubled by the slightest excitement, with the Heavenly Heart exactly in the middle. Then let one lower the lids of the two eyes as if one received a holy edict, a summons to the minister. Who would dare disobey? Then one illumines the house of the abysmal (water) with both eyes. Wherever the Golden Flower appears, the true Light of polarity goes out to meet it. The principle of that which adheres to (lightness), is light outside and dark within; it is the body of the creative. Darkness enters and becomes master. The results is that the heart (consciousness), becomes dependent on things, is directed outward, and is tossed about on the stream. When the rotating Light shines within the heart, it does not become dependent on things, the power of the dark is limited, and the Golden Flower shines with concentration. It is then the collected Light of polarity. Things that are related attract each other. Thus does the polarity Light-line of the abysmal press upward. It is not only the Light in the abyss, but it is creative Light meeting creative Light. As soon as these two substances meet each other, they unite inseparably, and unceasing life begins; it comes and goes, and rises and falls of itself, in the house of primordial power. One is aware of effulgence and infinity. The whole body feels lighter and would like to fly. This is the state of which it is said: Clouds fill the thousand mountains. Gradually it (life) goes here and there quite quietly; it rises and falls imperceptibly. The pulse stands still and breathing stops. This is the moment of true creative unity, the state of which it is said: The moon gathers up the ten thousand waters. In the midst of this darkness, the Heavenly Heart suddenly begins a movement. This is the return of the one Light, the time when the child comes to life.
But the details of this must be carefully explained. When a person looks at something, listens to something, eyes and ears move and follow the things until they have passed. These movements are all underlings, and when the Heavenly ruler follows them in their tasks, it means: To live together with demons.
If now, during every movement and every moment of rest, a person lives together with people and not with demons, then the Heavenly ruler is the t rue man. When he moves and we move with him, the movement is the root of Heaven. When he is quiet and we are quiet with him, this quietness is the cave of the moon. When he continues to alternate movement and quietness, one ought to go on with him unceasingly in movement and quietness. If he rises and falls with inhaling and exhaling, we must rise and fall with him. That is what is called going to and fro between the root of Heaven and the cave of the moon.
When the Heavenly Heart still preserves calm, movement before the right time is a fault of softness. When the Heavenly Heart has already moved, the movement that follows afterwards, corresponding with it, is a fault or rigidity. As soon as the Heavenly Heart is stirring, one must immediately mount with all one’s feeling to the house of the creative. Thus the Light of the spirit sees the summit that is the leader. This movement is in accord with the time. The Heavenly Heart rises to the summit of the creative, where it expands in complete freedom. Then suddenly it wants the deepest silence, and one must lead it speedily and with one’s whole being into the yellow castle. Thus the eyes behold the central yellow dwelling place of the spirit.
When the desire for silence comes, not a single thought arises; he who is look ing inward suddenly forgets that he looks. At this time, body and heart must be left completely free. All entanglements disappear without trace. Then I no longer know at what place the house of my spirit and my crucible are. If a man wants to make certain of his body, he cannot get at it. This condition is the penetration of Heaven into earth, the time when all wonders return to their roots.
The One is the circulation of the Light. If one begins, it is at first scattered and one tries to collect it; the six senses are not active. This is the care and nourishment of one’s own origin, the filling up of the oil when one goes to receive life. When one is far enough to have gathered it, one feels light and free and need take no further trouble. This is the quieting of the spirit in the space of the ancestors, the taking possession of former Heaven.
When one is so far advanced that every shadow and every echo has disappeared, so that one is quiet and firm, it is safe within the cave of power, where all that is miraculous returns to its roots. The place is not changed but divides itself. It is incorporeal space where a thousand and ten thousand places are one place. The time is not changed, but divides itself. It is immeasurable time when all the eons are like a moment.
As long as the heart has not attained complete peace, it cannot move itself. One moves the movement and forgets the movement; this is not movement in itself. Therefore it is said: If, when stimulated by external things, one is moved, it is the instinct of the being. If, when not stimulated by external things, one is moved, it is the movement of Heaven. The being that is placed over against Heaven, can fall and come under the domination of the instincts. The instincts are based upon the fact that there are external things. They are thoughts that go on beyond their own position. Then movement leads to movement. But, when no idea arises, the right ideas come. That is the true idea. If things are quiet and one is quite firm, the release of Heaven suddenly moves. Is this not a movement without purpose? Action in inaction has the same meaning.
As to the beginning of the poem, the first two lines refer entirely to the activity of the Golden Flower. The two next lines are concerned with the mutual interpenetration of sun and moon. The sixth month is the adhering fire. The white snow that flies, is the true darkness of polarity in the middle of the fire sign, that is about to turn into the receptive. The third watch is the abysmal water. The sun’s disk is the one polar line in the sign for water, which is about to turn into the creative. In this is contained the way to take the sign for the abysmal and the way to reverse the sign for the adhering fire. The following two lines have to do with the activity of the pole of the Great Wain, the rise and fall of the whole release of polarity. Water is the sign of the abysmal; the eye is the wind of softness. The light of the eyes illumines the house of the abysmal, and controls there the seed of the great Light. “In Heaven” means the house of the creative. “Wandering, in Heaven, one eats the spirit-power of the receptive.” This shows how the spirit penetrates the power, and how Heaven penetrates the earth; this happens so that the fire can be nourished.
Another source of translation of The Golden Flower:
The Secret of the Golden Flower translated by Thomas Cleary
If the chi is dispersed, then it is not stored (accumulated) and is easy to scatter. Let the chi penetrate the spine and the inhalation and exhalation be smooth and unimpeded throughout the entire body. The inhalation closes and gathers, the exhalation opens and discharges. Because the inhalation can naturally raise and also uproot the opponent, the exhalation can naturally sink down and also discharge (fa fang) him. This is by means of the i (mind), not the li (strength) mobilizing the chi (breath).
Red.: from Five Character Secret (Calm, Agility, Breath – to gather the chi, The internal force – the complete chin, Spirit – Shen concentrated).
Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
1. Stand with the feet shoulder-with apart. Bend the knees, pressing the sacrum down.
2. Position the arms as if they are encircling a tree; hold the thumbs up and relax the fingers, barely permitting them to touch. Relax the chest and hold the head erect.
3. Place the tongue on the palette. Practice abdominal breathing 9 or 18 times. Feel the sexual organs move up and down with the breath.
4. Inhale 10 percent to your navel, keeping the abdomen flat and pressing the diaphragm downward as you pull the sex organs up. Inhale and pull up the left and right side of the anus. Pack and wrap the chi at the kidneys, then collect energy at the navel.
5. Breathe into the lower abdomen, without spiraling. Breathe into the perineum and feel it bulge out.
6. Exhale through the back of the legs and the feet. Feel the palms and and soles breathing.
7. Suck energy from the Earth through K1, Bubbling Springs. “Claw” the ground with toes as you inhale and circle the energy 9 times counterclockwise at the Bubbling Springs (Kidney 1). The spirals on the soles of the feet move in the same direction.
8. Inhale, bringing the energy to the knees. Lock the knees; do not spiral at the knees.
9. Inhale up to the perineum; circle the energy there 9 times clockwise and 9 times counterclockwise. Feel the bulge at the perineum.
10. Exhale. Harmonize the breath and be aware of the soles and palms breathing.
11. Inhale and pull up the left and right sides of the anus, packing the back and kidneys.
12. Inhale up to the sacrum. Tilt the sacrum back, packing it. Circle the energy 9 times clockwise and 9 times counterclockwise. This will strengthen and activate the sacral pump.
13. Inhale to T11, inflating the kidney area. Press outward at T11, then spiral 9 times clockwise and 9 times counterclockwise.
14. Inhale to C7, pushing from from the sternum to tilt C7 back, straightening the curve at the neck.
15. Lock the neck by tucking in the chin. Circle the chi 9 times clockwise and 9 times counterclockwise.
16. Inhale to the Jade Pillow (C1), clench the teeth tight, and squeeze the skull and temple bones to strengthen and activate the cranial pump. Circle the energy here 9 times clockwise and 9 times counterclockwise.
17. Inhale to crown (pineal gland) and circle 9 times clockwise and 9 times counterclockwise. If you cannot go all the way up on one breath you can pass over the Jade Pillow, or you can take an extra breath where needed until your capacity increases.
18. Exhale with the tongue up to the palate.
19. Regulate the breath. Concentrate on the third eye until you feel the chi energy build up there. Bring the energy down to solar plexus and circle 9 times clockwise and 9 times counterclockwise. Bring the chi down to the navel. Stand still and maintain the position.
20. Press the soles to the ground. Discipline your mind to move the energy downward.
21. Feel energy flowing up from the ground. Circulate the energy for as long as you wish.
22. Practice Bone Breathing.
23. Practice the Power Exercise.
24. Stand up and bring the energy to the navel, putting your hands over the navel and bringing the feet together. Relax. Collect the energy in the navel area.
25. When you feel calm, walk around and brush the energy downward.
Reference: Iron Shirt Chi Kung by Mantak Chia
Summary: Embracing the Tree with Chi Condensing and Circulating p. 129-132
Based on the exercise from Master Ni Hua Ching:
1. Centre the Mind in the cloud of golden light in the solar plexus. Each out breath, intensify and expand the light taking the Mind deeper until the body and breath are lost in the light.
2. Allow the cloud to drift up to cover the lungs where it becomes white like the clouds. With each out breath, intensify and expand the light as the Mind goes deeper.
3. The cloud moves down to cover the lower abdomen and turns a deep blue like the ocean. With each out breath, intensify and expand the light as the Mind goes deeper.
4. The cloud moves to the region of the liver on the right side of the body and becomes a deep green like the forest. Intensify and expand the light as the Mind goes deeper.
5. Let the cloud float across to surround the heart and turns deep red like a ruby. With each out breath, intensify and expand the light as the Mind goes deeper.
After one or more cycles, return the cloud to the solar plexus and rest in the golden light.
( by courtesy of patrickkellytaiji.com )
8 Paths – by Master Chao Pi Chen: Basic body energy is based in the perineum between the legs, rising during refinement to the abdomen (Lower Dantien). This energy circulates in a network of 8 special channels. Follow the paths with the Mind visualising a stream of golden light, while listening to the resulting body sensations.
1. Inhale; lift energy up the spine from its base to the centre of the head.
2. Exhale; sink energy down the front of the body and return it to its base.
3. Inhale; up the lower-back, dividing at the belt then up to both shoulders.
4. Exhale; down the outer arms, along the middle fingers to the palms.
5. Inhale; lift energy up the inner arms to each side of the chest.
6. Exhale; down across the nipples, join at the waist and return to its base.
7. Inhale; lift energy up in the centre of the trunk to the solar plexus.
8. Exhale; drop it via the base, front of the legs and middle toes, to the soles.
9. Inhale; raise energy via rear of the legs and base to fill the abdomen.
10. Exhale; return the energy to its base, completing one round of 5 breaths.
Sharing the Light
The Personal Energy Field is centred in the area between the solar-plexus and the breastbone (Middle Dantien) rising, during the process of refinement, from the Lower Dantien.
Take 3 deep breaths. Each inhale lift the light from the abdomen to the solar plexus, and each exhale expand and intensify a cloud of golden light around the body. From the cloud of golden light centred on the solar plexus – intensified and harmonised by the 8 Paths – send the light to those you choose to help.
The Energy rises further during the process of refinement, from the solar plexus to the area of the pituitary gland in the centre of the head (Upper Dantien).
Inhale deeply lift the light from the solar plexus to the centre of the head, then exhale to expand and intensify a cloud of golden light around the head. With the intention of contacting your inner teacher (Guide), intensify the light taking the Mind deeper until the body and breath are lost in the light. Visualise a figure within the light and ask any question you may have, then rest quietly and listen for the response. Withdraw with thanks and return to the golden light centred in the head.
Breathe in deeply, then with a long out breath, return the light to its centre in the Middle Dantien.
Lost in the Light
Breathe deeply, each out breathe expand and intensify the cloud of golden light around the body, taking the Mind deeper until the Mind is lost in the light. Then forget the breathing, gradually allowing the Mind to drift deeper while maintaining awareness of the light. Then recapture the sensations of the body within the light: warmth and fullness at every point; the beating heart and resulting pulse that radiates out; the ringing inside the head that is always present when the Mind is silent. Rest in this strongly aware state: I am a field of light, warmth and awareness with a body inside it.
( by courtesy of patrickkellytaiji.com )
– use Deep Mind (Xin) to calm and balance the energy.
2. Suspend the head
– empty the neck, send intention (Yi) to top of head.
3. The gaze is level
– use peripheral vision to be aware of left and right.
4. Loosen and open the chest
– ensure breastbone and upper-spine vertical, supporting the hollow space between them.
5. Sink the shoulders, drop the elbows
– shoulder-blades slide down the back to sink the shoulders, shoulder muscles loosen to droop the elbows.
6. Sacrum central and vertical
– lift the perineum slightly, draw the coccyx down and forward and loosen the lower back.
7. Loosen the waist and inguinal regions (Kua)
– waist controls the upper-body, inguinal regions are the base of the waist.
8. Breathe deeply
– breathe in, ribs expand, diaphragm sinks, abdomen in.
– breathe out, ribs relax, diaphragm rises, abdomen out.
9. Three harmonies, internal and external
– internal: Spirit (Shen) with Intention (Yi), Intention with subtle energy (Qi), subtle energy with body energy (Jing).
– external: shoulders and inguinal regions, elbows and knees, hands and feet.
10. Hands follow the body
– use the trunk to yield and neutralise, the hands to follow to protect the trunk and to prepare to attack.
11. Steps respond to body movements
– change the steps to support body movement.
– hands are like swinging doors; whether you win or loose depends on your steps.
12. Differentiate empty (Yin) and full (Yang)
– meet fullness with emptiness and emptiness with fullness.
13. Smoothness and continuity
– one thing moves, all things move.
– co-ordinate upper-body with lower-body.
– Deep Mind (Xin) and Intention (Yi) determine the speed of the movements.
– use Intention (Yi) to naturally harmonise the breath with the movements.
14. Use Deep Mind Intention (Yi), not insensitive strength
– relax the body, use Deep Mind Intention, then the senses and feelings will be very responsive.
Reference: Relax, Deep Mind Taiji Basics Patrick Kelly 2. ed. New Zealand 2004
Red.: The book is rare to find. Patrik Kelly is a student of the late Master Huang Xingxian a famous student of the renowned Taiji master Zheng Manqing (Cheng Man-Ching).
Master Huang’s 20 Important Points by Wee Kee Jin http://www.taijiquan.co.nz/