T’ai Chi Ch’uan (TCC) has been called the perfect example of Taoist principles expressed in the human domain. Taoism holds that, in all aspects of the Universe, nothing is static or fixed, there is only change, only transformation–the transition between yin and yang—hence the title of one of its foundational texts: The I Ching or Book of Changes. Although it is not necessary to know about Taoist cosmogony (a story about the origin of the Universe), it is constructive for practitioners of TCC to ponder its principles, to appreciate that creation is ongoing in every moment, as it is this realm we are exploring when we practice TCC.
The basics of Taoist cosmogony are:
1) In the beginning, there was an endless void, known as Wu Chi, or Tao. The Tao is a universal energy, from which all things emanate.
2) From this vast cosmic universe, from Tao, the One emerges. It is vibrational and magnetic in nature.
3) As the One manifests in the world, it divides in two: the Yin and the Yang, complementary conditions of action (Yang) and inaction (Yin). This stage is called Taiji or T’ai Chi (without the Ch’uan) and represents the emergence of duality/polarity out of the Unity of Tao. The “dance”– the continual transformations of Yin and Yang – fuels the flow of chi (qi). According to Taoist thought, Qi is in constant transformation between its condensed material state (particle) and its dilute energetic state (wave). It is important to note here that the “chi” referred to in T’ai Chi is not the same “chi” referring to “movement energy” or “qi.” This confusion is eliminated when we adopt the modern Pinyin spelling (Taiji and Taijiquan) rather than the older Wade-Giles spellings (T’ai Chi and T’ai Chi Ch’uan) but the latter has become quite entrenched in modern Western usage.
4) From this dance of Yin and Yang emerge the 5 elements: wood, fire, metal, water, and earth. This stage represents the formation, out of the initial Yin/Yang duality, of the elemental constituents of the phenomenal world.
5) From the five constituent elements comes the “world of 10,000 things,” all of manifest existence–all of the objects, inhabitants, and phenomena of the world we experience. Human beings, in the Taoist cosmology, are among the 10,000 things—a variety of combinations of the Five Elements. Spiritual growth and change, for Taoists, is a matter of balancing the Five Elements within the person. Unlike many religious systems, human beings are not regarded as something separate from the natural world, but another manifestation of it.
Another way of describing this process is to say that these stages represent the descent of energetic consciousness into physical form. Taoist mystics, using various Inner Alchemy techniques (primarily meditation), are said to be able to “reverse engineer” this sequence of events and return to the energetic, blissful realm of Tao, or “enlightenment.” The practice of Taoism, in general, is an attempt to perceive the presence and workings of the universal Tao in the 10,000 things and live in balanced accord with it.
Although “T’ai Chi Ch’uan” is often translated as “supreme, ultimate fist,” a more useful translation is: an exercise or movement in “the realm where Yin and Yang play.” Through this practice we learn how to move and interact in the “world of 10,000 things” (including thoughts, emotions, other people, life experiences, etc.–all of manifest existence) without being drawn away from our essential nature. One of the principles of TCC is this separation of Yin and Yang, i.e., staying in the realm of awareness of Taiji, not the realm of 10,000 things, so that we can successfully participate in the realm of “doing” while consciously remaining in the realm of “being.”
Wu wei means non-doing or ‘doing nothing’. This is not an invitation to laziness or apathy. It is key to the noblest kind of action according to the philosophy of Daoism and is at the heart of what it means to follow Dao or The Way. It is what Laozi (Lao Tsu/Lao-Tze – Daoist “Immortal”/“Old Master”/”Enlightened One”) means in the foundational text Dao De Jing by the enigmatic phrase “When nothing is done, nothing is left undone.” This is the paradox of wu wei. It doesn’t mean not acting, it means ‘effortless action’ or ‘actionless action’. It means being at peace and aligned with your center of “being” while engaged in even the most frenetic or challenging tasks so that one can carry these out with maximum skill and efficiency. Something of the meaning of wu wei is captured when we talk of being ‘in the zone’ – at one with what we are doing, in a state of profound concentration and flow. In order to accomplish this, we as practitioners strive to maintain a state of equilibrium (yin/yang), moving and interacting within our physical plane of existence (the world of 10,000 things), without “reacting” or interjecting our own personal agenda or desire but, rather, “responding” in an appropriate manner to external conditions or experiences, without personal attachment to outcome.
How does all this relate to our physical practice of the Form you ask? There are many styles and “Forms” of T’ai Chi and Qigong and each teacher of each Form brings their own personal “flavor” or interpretation or insight into the “how” of transmission––what to say, how to say it, and what is worth the student’s attention are just a few of the considerations. The Form that I practice and teach is one developed by William CC Chen (WCCC) who still lives in New York and teaches internationally and online. His Form is a modification of that taught to him by his teacher, Cheng Man-ch’ing (CMC), considered to be the individual who introduced T’ai Chi to the West (New York, 1964) and the originator of what is known as the Yang Short Form (shortened from the Long Form to make it more accessible, especially to impatient New Yorkers!) “Yang” in this case does not refer to the yang of yin/yang but, rather, the family name of CMC’s teacher Yang Ch’eng-fu (1883-1936). William Chen replaced several of the repetitions in CMC’s Short Form with postures from the Yang Long Form, retaining the same total number (60) of moves or “brain shapes.”
The interplay and relationship of Yin and Yang (in the realm of Taiji – referred to earlier in step #3 in the Taoist cosmogony) is encountered in the 60 postures or shapes and the transition between them so that there is a constant flow between Yin and Yang. “When the extreme of Yang is reached, Yin appears” (and vice-versa). What this statement implies is that the interplay of Yin and Yang is the natural state of the Universe and that we need not (and should not) “do” anything to force or “make it happen” but rather through wu wei and our attention and intention alone, simply manifest the natural “flow” of Nature.
William Chen refers to the separation of Yang and Yin via several metaphors: action/pre-action, wake up/fall asleep, appear/disappear. These occur and repeat in a continuous sinusoidal wave (peaks/yang and valleys/yin). Therefore, in each moment of the Form, we adopt a continuous series of body positions/shapes (external organization) as well as a variety of constantly changing qualities (internal organization). Our task in wu wei is to maintain equilibrium (yin/yang) within our own bodies all while we are moving. We do this through focused awareness of our own physical body (ting) coupled with the release of muscular and mental tension (song). We progress through the shapes of the Form, moving our hands and feet, constantly feeling/sensing where our weight is located on the bottoms of the feet as we shift weight, and the open/neutral/relaxed quality of all our joints (energy gates). This obviously requires a high level of attention and focus and is one of the reasons we do the Form slowly. Although most Forms do not have explicit instructions on when to breath, in our WCCC Form, we inhale on the physical expression of each shape (yang) and exhale during the transition (yin). Breathing at this pace also induces what has been shown to be the rate of inhalation/exhalation for optimal health (5-6 respiratory cycles per minute).
Many writers have attached symbolic, conceptual, healing or historical/mythological significance to each posture and the entire sequence of the Form and that is a valid and interesting study that adds depth to our understanding and knowledge. But they are still ideas/thoughts/concepts and, as such, belong to the realm of 10,000 things. The observable sequence of movements, by themselves, does not appear very physically challenging and, in fact, it isn’t. It offers little in the way of physical exercise in the Western sense; little more than simply taking a walk. Any accomplished dancer could memorize the sequence of movements that comprise the Form within a few hours and make it look beautiful. The physical demands of the Form are subtle and the challenge and reward of practicing the Form is not found in the observable movements. “The purpose of the Form is to perfect you…to train your body, your chi and your mind. It’s not to perfect the Form. Form is just an exercise. It is there to serve you.” (Sifu Adam Mizner) .
How does Form practice do that? TCC uses the body as the gateway to developing this stable equanimity. It addresses the Mind and the Body not as two separate, somehow related, “things,” but as one process operating in time and space, under the influence of gravity. Increasing balance, strength and awareness in the physical body naturally results in concomitant changes in the Mind. The essential purpose and outcome of continued Form practice is the development of a sustained state of mental and physical equilibrium/balance in the face of constant change. This is accomplished through a continual and primary focus on song (pronounced soong) and ting. Song is translated as relaxation, unbinding, loosening; a release of all tension or resistance. Ting is internal awareness (interoception)–bringing focused attention into the physical body at all moments. It is the sustained maintenance of ting and song that challenges the practitioner and transports the practice, through feeling*rather than thought, into the realm of Taiji and generates all of the health and psycho-emotional benefits as well as the martial power. The physical movements, practiced with song and ting, simultaneously “open” and challenge the Mind and Body’s ability to sustain that reduction of physical and mental tension. Deepening and solidifying this state of relaxed awareness while interacting with the world is a result of this repetition and the sustained practice over time (kung fu) of the TCC Form.
When asked about meditation, Cheng Man-ch’ing reportedly responded “Meditation is fine but what do you do when someone tries to push you off your pillow?” This alludes to the fact that the continued practice of TCC can train martial skills to deal physically with ‘someone’ aggressive or hostile but, more importantly, train the stability of mental equanimity to successfully meet challenges from our social environment or internal challenges created by our own mind in the form of regret, fear, or any negative emotion arising from non-present-moment consciousness. This second realm is the most valuable in the life of every practitioner.
* It is important to distinguish feeling from emotion, which is a judgment and thought-reaction to a physical feeling.
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It is important to remember, however, that we do not need to know anything about Taoism or its principles and precepts to practice, enjoy, and benefit from the practice of t’ai chi since our practice is unconcerned with the world of thoughts, concepts, or any other “things,” and what we practice, “The Form,” is an ever-changing, ever-transforming series of movements or shapes without fixity or stasis. Nonetheless, understanding the concept of Yin and Yang can help us understand the Form.