Oleg Tcherne. Philosophy of Taiji

太 极 理 学

戒 空

Oleg Tcherne

•

Jie Kong

PHILOSOPHY OF TAIJI

alquimia St Petersburg 

Published by RA llc (Alquimia Press) po box , St. Petersburg  Russia and INBI Matrix Pty Ltd po box , Maroubra  NSW Australia

Copyright ©  by Oleg Tcherne

All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retreival system, without permissing in writing from the Publisher.

First edition,  Printed in Russia by Fenix LLC  Engelsa Pde, , St Petersburg Russia Order №. 


.

Project design: Roman Mukhortikov Editorial manager: Anna Berlinskaya Translation: Sabina Metcalf

ISBN-: ---- ISBN-: ---

Table of Contents Chapter One: The Philosophy Of Taiji . • Yin and Yang energy development laws ...............................................  . • Development of Yang energy.................................................................. . • Development of Yin energy .................................................................... Chapter Two: Yang Building Conditions . . . . . . . .

• • • • • • • •

Tai Yang and Tai Yin .............................................................................. Controlling a form by physical activity ................................................. Axis building ............................................................................................ Kun cardinal trigram ............................................................................. Qian Cardinal Trigram .......................................................................... Kan cardinal trigram .............................................................................. Li cardinal trigram .................................................................................. Taiji Tu — Figures of the Taiji Form ...................................................

Chapter Three: Thirteen Formulae . • Formula of the One ................................................................................. . • Formula of Duality (Yin and Yang) ...................................................... . • Formula of Three Souls (San Yi) ........................................................... . • Four Gates Formula (si men).................................................................. . • Five Rotations Formula (wu yun) .......................................................... . • Six Rivers Formula (liu pu) .................................................................... . • Seven Stars Formula (qi xing) ................................................................ . • Eight Patterns Formula (Ba Yang Shi) ................................................. . • Nine Heavens Formula (Jiu Chong Tian) ............................................ . • Great Equilibrium Formula (Tai He) ................................................. . • Immortality Flower Formula (Bu Si Shi Zao)................................... . • Incorporeal Immortality Formula (Shi Jie Xian Jen) ....................... . • Thirteen Deities Formula (Shi San shen)...........................................

. • General Description of the Formulae: The Four Laws .................... . • Seven Types of Deepening .................................................................... . • Meaning of the Four Laws .................................................................... Chapter Four: Taiji Tu

太 极 理 学

. . . . . .

• • • • • •

Concept of Effort ..................................................................................... Spatial Effort ........................................................................................... The Three types of Taiji Form Realization ......................................... The Thirteen Aspects of Structure of Movement .............................. The Twenty-four Aspects of Static Structure ..................................... Beyond-heavenly form ............................................................................

Chapter Five: Taiji Tu Structure Realisation . . . . . . .

• • • • • • •

Taiji Quan forms...................................................................................... The Eight Jing Energies .......................................................................... Eight Gathering Conditions .................................................................. Eight Types of Ji Force Realisation .................................................... Understanding Force and the Three Great Equilibrium Laws........ The Sixteen Positions of Prenatal and Postnatal Heaven Efforts . Three Equilibrium Principles ............................................................... 

Chapter Six: Balance . • Shen Balance........................................................................................... . • Jing balance ............................................................................................. . • Qi Balance ..............................................................................................

戒 空 6

Chapter Seven: The FormAnd Yi-Jing . . . . . .

• • • • • •

Eight Positions of Jing Condition ....................................................... Correlation between Axes: Rhythm in Form .................................... The Concepts of Heaven, Earth and Man ......................................... The Eight Efforts.................................................................................... Outline of Sixteen Prenatal Heaven Form Trigrams ......................  Sixteen Positions ...................................................................................

List of figures Chapter One: The Philosophy Of Taiji Fig. . Fig. .

Qian and Kun.....................................................................................  Eight trigrams or efforts in one unit of time: Qian, Kun, Li, Kan, Xun, Zhen, Gen, Dui.............................................................. Fig. . Yin strengthening posture ................................................................ Fig. . Yang axis strengthening in ‘Right Brush Knee and Step’ posture ................................................................................................ Fig. . Yang conditions .................................................................................. Fig. . Yang effort ......................................................................................... Fig. . Yang nutrition .................................................................................... Fig. . Yang transformations........................................................................ Fig. . Yin conditions .................................................................................... Fig. . Yin effort ............................................................................................. Fig. . Yin nutrition ....................................................................................... Fig. . Yin transformation and strengthening ...........................................

太 极 理 学

Chapter Two: Yang Building Conditions Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

Wuji ..................................................................................................... Left Brush Knee and Step ................................................................ ‘Embrace Tiger and Return to Mountain’ posture ....................... ‘Grasping the Sparrow’s Tail’ posture ............................................ Fan Through Back ............................................................................. Step Forward, Deflect, Parry and Punch ....................................... Turn Body and Strike ....................................................................... Kan and Kun Yin and Yang manifestations .................................. ‘Embrace Tiger and Return to Mountain’ posture ....................... Qian and Li Yin and Yang manifestations ..................................... Right Brush Knee and Step ............................................................. Step Forward, Deflect, Parry and Punch .......................................

戒 空 7

Fig. . As Though Sealed and Closed ......................................................... Fig. . The Thirteen Figures......................................................................... Chapter Three: Thirteen Formulae

太 极 理 学

戒 空 8

Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

The Formula of the One ................................................................... The Infinite (Wu-ji) ........................................................................... The Great Limit (Taiji) ..................................................................... The Great Limit (Taiji) and the five elements ............................... The Formula of Duality .................................................................... Formula of Three Souls (San Yi)..................................................... Four Gates Formula .......................................................................... Five Rotations Formula .................................................................... The Qi Matrix in the He Tu Diagram .......................................... Six Rivers Formula ............................................................................ Seven Stars Formula ......................................................................... Rhythm of the Qi Form ................................................................... The Yang-qi Transformation Figure ............................................... The Development Figure .................................................................. Foundation in Form Development .................................................. Natural State Figure influenced by Yang-qi .................................. Consistency Figure influenced by Yin-qi........................................ Moon Month Crucible ...................................................................... Red Cinnabar Figure ......................................................................... Mysterious Woman Figure .............................................................. Golden Crucible................................................................................. Jade Crucible ...................................................................................... The Moon Crucible ........................................................................... Yellow Woman Figure ...................................................................... Crystallisation .................................................................................... Moon emerges .................................................................................... Moon Crucible ................................................................................... Moon transition essence .................................................................. Completion of the internal and external Moon transition cycle ..................................................................................................... Fig. . Preservation Figure ........................................................................... Fig. . Common Principle Law .................................................................... Fig. . Spiritual Embryo ..............................................................................

Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

Law of Aspiring to Infinity ............................................................... Eight Patterns Formula ................................................................... Prenatal Heaven Bagua (Order of Fuxi)......................................... Postnatal Heaven Bagua (Order of King Wen) ............................ Nine Types of Elixir distillations .................................................... Lo Shu Diagram ................................................................................ Magical Square................................................................................... Nine Heavens Formula .................................................................... Great Equilibrium Formula ............................................................. Immortality Flower Formula........................................................... Incorporeal Immortality Formula .................................................. Thirteen Deities Formula ...............................................................

Chapter Four: Taiji Tu Fig. . Diagram of Yin form effort .............................................................. Fig. . Diagram of Yang form effort ........................................................... Fig. . Spatial effort ....................................................................................... Fig. . Yang Direction ................................................................................... Fig. . Uncoiling of energy ........................................................................... Fig. . The ‘Cloud Hands’ posture .............................................................. Fig. . The Thirteen Aspects of Structure of Movement ........................ Fig. . Prenatal form ..................................................................................... Fig. . Postnatal form.................................................................................... Fig. . The structure of a perfectly wise human being .............................

太 极 理 学

Chapter Five: Taiji Tu Structure Realisation Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

‘Grasp Sparrow’s Tail’ posture .......................................................... Application of Lu force in the ‘Grasp Sparrow’s Tail’ posture...... Lu qi force ............................................................................................. Lu jing force .......................................................................................... Lu force position with respect to Ji force .......................................... Application of Ji force in the ‘Grasp Sparrow’s Tail’ posture ........ Eight Gathering Conditions .............................................................. Eight Gathering Conditions (cont’d)................................................ Kan force.............................................................................................

戒 空 9

太 极 理 学

Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

Shi force ............................................................................................ Jie force .............................................................................................. Wei Ji force ....................................................................................... Meng force ........................................................................................ Huang force ...................................................................................... Song force.......................................................................................... Kun force .......................................................................................... The sixteen positions of Prenatal and Postnatal Heaven efforts ................................................................................................ Spatial description of Prenatal Heaven ....................................... Medial description of Postnatal Heaven ..................................... Application of An force in the ‘Grasp the Swallow’s Tail’ posture’s lifting force ....................................................................... Three Equilibrium Principles ........................................................  The twenty-four types of equilibrium .......................................... 

Chapter Six: Balance Fig. . Fig. . Fig. . Fig. .

Shen balance ....................................................................................... Jing-Yin balance — Prenatal heaven ............................................... Qi balance ........................................................................................... Principle of balance ................................................................ 

Chapter Seven: The FormAnd Yi-Jing

戒 空 10

Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. . Fig. .

Trigram order according to Fu Xi ................................................. Condition of Fu Xi ......................................................................... Condition of King Wen ................................................................. Eight Efforts ..................................................................................... The Eight Positions of jing condition ........................................... The ‘Single Whip’ posture .............................................................. Correlation between Axes .............................................................. Yin and Yang Rhythms................................................................... Example of a Heaven position ........................................................ Example of an Earth position......................................................... Example of a Man position ............................................................. Heaven Zhen Manqin .....................................................................

Fig. . Earth Chen Weimin ........................................................................ Fig. . Man Yang Chengfu ......................................................................... Fig. . The Eight Efforts in accordance with the Laws of Heaven, Earth and Man ................................................................................ Fig. . Outline of Sixteen Prenatal Heaven Form Trigrams .................  Fig. . Sixteen Positions .............................................................................

太 极 理 学

戒 空 11

太 极 理 学

戒 空 12

CHAPTER ONE:

THE PHILOSOPHY OF TAIJI

太 极 理 学

戒 空 13

The philosophy of Taiji was developed in China at the height of the Daoist era between  bc to  ad. This philosophy provides an alternative and deeply sophisticated paradigm of how human beings may be perceived in relation to their position within the cosmos, and offered new ways of understanding humans as a microcosmic blueprint of the Universe.

太 极 理 学

戒 空 14

At its foundation, the philosophy of Taiji attempts to explain the workings of the universe, our world and the human body through the interactions, opposing and complementary, of two fundamental forces: Yin and Yang. According to this philosophy, each action or form occurs as a result of a certain combination of forces which are generated by Heaven, Earth or Humans. While each force has a different impact on actions and forms, all forces are inter-dependent and cannot exist in isolation from others. While developing their inherent energy, humans fulfill the tasks assigned by Heaven and Earth by leaning on two axes: the Axis of Heaven (Yang) and Axis of Earth (Yin). In addition, humans possess a certain internal potential which may be represented by the Human Axis. This axis is developed when different efforts are combined, for example, the Pre-Heavenly (nature) with the Post-Heavenly (nurture). By understanding these efforts, we are capable of focusing on the three main aspects of Taiji philosophy: the mental, the physical and the energetical. From this perspective, it may be said that Taiji philosophy can be understood through three languages — body language, the language concentration and the language of visualisation. Generally speaking, Taiji Philosophy is most easily expressed and understood through the use of body language, that is, through Taiji forms and postures. While the Taiji form has undergone many changes through the ages, culminating in the modern-day Chen, Yang, Sun and Wu Styles, we shall focus on the Yang Style for the purposes of this book as because this style best illustrates the Yin and Yang principles of Taiji philosophy. For this reason, much of the theory in this book is based on the guidelines written by Yang Chengfu, one of the pre-eminent representatives of Yang Taiji family.

. • Yin and Yang energy development laws

In the study and measurement of Yin and Yang energies, the horizontal and vertical axes are typically used to represent their development and change. The Yang and Yin axes are measured by units dependent on the effort of maintaining specific forces within a certain amount of time. Qian

太 极 理 学

Kun

Fig. . Qian and Kun

The unit of time is represented by a circle whose rotational direction is dependent on Wu-Ji. Each unit of time is defined by the phases of the Moon, which are divided into eight stagesof energy transformation. Each lunar phase represents a specific effort within a unit of time, and in Taiji terms, these phases (or efforts) are represented by the eight trigrams: Qian, Kun, Li, Kan, Xun, Zhou, Gen and Dui. The unit of time for Qian is set by will of Nature and expended through exertion of force. This unit of time for Kun is expended by a specific effort which has its own angles of rotation and direction.

戒 空 15

These eight trigrams (or efforts) have a direct influence on the development of the Yin and Yang axes. Each time the amount of properties corresponding to Yin and Yang reaches .

太 极 理 学

Qian

Xun

Kun

Zhen

Li

Kan

Gen

Dui

Fig. . Eight trigrams or efforts in one unit of time: Qian, Kun, Li, Kan, Xun, Zhen, Gen, Dui

戒 空 16

The mastery of Taiji is defined by the ability to express these efforts differently. They can be both visible (by means of form) or invisible (by means of content). As the theory of Taiji developed through the ages, it evolved from the high conceptual (and often ambiguous) to more tangible and visible expressions, culminating in well defined Taijiquan forms and postures. Hence, it can be said that Taijiquan is not an applied science but rather an outward expression of Taiji philosophy. The examples below illustrate how two Taijiquan postures represent the development (in this case, strengthening) of the Yin and Yang energies.

Example : Yin strengthening posture Yang axis

Yin axis

太 极 理 学

Fig. . Yin strengthening posture

The Advance Step, Plant Punch posture provides an example of how Yin axis can dominate the Yang axis while maintaining the centre (shou zhong), that is, gathering energy in the Dantian area. In this position, the horizontal Yin axis becomes the central axis (zhong ding) which facilitates energy gathering for men and energy release (or uncoiling) for women. In this way, Yin is gathered or Yang is developed in certain areas of the body, also known in Taiji as the ‘Five Sides’.

戒 空 17

Example : Yang strengthening posture

太 极 理 学 Fig. . Yang axis strengthening in ‘Right Brush Knee and Step’ posture

In the ‘Right Brush Knee and Step’ posture, energy is uncoiled and the Yang axis is strengthened.

. • Development of Yang energy

戒 空 18

Philosophy of Taiji describes the development of Yang energy as a certain condition required for natural growth.

Qian

Fig. . Yang conditions

Yang conditions define the quality that makes the process of human energy development irreversible. It happens when at least two thirds of Yang energy is fulfilled or engaged.

Li

Fig. . Yang effort

Each movement has its own Yang expression. It is defined primarily by the engagement of Yang energy in the body and its speed of circulation in the Yang meridians. This process is managed by Li (Fire).

太 极 理 学

戒 空 19

太 极 理 学

戒 空 20

Dui

Fig. . Yang nutrition

When Yang meridians function properly, they feed the body regularly with Yang energy. This constant nurturing process is managed by Kan (Lake) and other natural elements.

Xun

Fig. . Yang transformations

Other sources also contribute to the transformation and strengthening of Yang energy and these are managed by Xun (Wind).

. • Development of Yin energy

Kun

Fig. . Yin conditions

太 极 理 学

Yin conditions are also required for human energy development. However, they may contain significant disruptive forces.

Kan

Fig. . Yin effort

戒 空

Yin effort focuses on energy gathering and the process is managed by Water.

21

太 极 理 学

戒 空 22

Gen

Fig. . Yin nutrition

This image represents how the Yin meridians work to feed the body regularly with Yin energy. This constant nurturing process is managed by Gen (Mountain) and other natural elements.

Zhen

Fig. . Yin transformation and strengthening

The sources contributing to the transformation and strengthening of Yin energy are managed by Zhen (Thunder).

CHAPTER TWO:

YANG BUILDING CONDITIONS

太 极 理 学

戒 空 23

. • Tai Yang and Tai Yin

太 极 理 学

The ultimate goal of Taiji philosophy is to reach the condition of Wuji — the static position that is achieved by the release or uncoiling of Yang energy. This is achieved through Taiji forms based on the art of cherishing Yang energy. The conditions for developing Yang energy depend on the vertical (Heaven) axis which create a centrifugal force that uncoils Yang energy in the body. At this point, the development of Yang energy also depends on Yin energy. Yang energy uncoils when at least two thirds of the Yang axis is energized. It means that the Yang axis must be included in two-thirds of any form to allow Yang energy to uncoil. The Yang axis is most activated in the static position (li ding shi) when the vertical axis is  energized and the horizontal axis is  energized. Tai Yang

Tai Yin

戒 空

Tai Yin

Tai Yang

Fig. . Wu-ji

24

Each movement and each position in this form promotes Yang or Yin principles. For example, the ‘pulled-up crown’ posture intensifies energy circulation in the brain. Concentration in the crown area (yi han ding jin) is one of the ways to control the vertical axis. A proper combination of axes allows us to perform this movement naturally (yi ren ziran) without applying any effort (bu ke qian qiang) just by building a proper sequence of positions and transitions. No matter how we develop Yang energies, it cannot be enhanced without Yin as Yin is a means of defining the inner vitality (jingshen nei gu) of Yang nature. Hence, it is impossible to reach the condition that enables us to develop Yang and Yin energies without performing certain movements that define the building of both Yang and Yin. Yang and Yin forms move due to specific efforts which are defined by Nature. These Yin and Yang movements are defined by Li and Kan trigrams.

太 极 理 学

Also, Yang movement depends on Yin movement, just as Yin static properties depend on Yang static properties. The alchemical requirements for building this form are obtained by exerting two main types of efforts (Yin and Yang) and combining them to produce the necessary energy for creating the necessary force (he cheng yi jin). Therefore, Yang development conditions cannot be studied in isolation from Yin’s energy-gathering conditions.

. • Controlling a form by physical activity To define the conditions necessary to fulfill Yin and Yang forces, we need to understand how to control a form. It can be controlled both through energy and consciousness. Energy control depends on the sense of fulfillment attained from a variety of different actions — from reading and contemplating to exercising. As physical activity is by nature visible and relatively easy to grasp, we will use the external Taiji forms as a basis for discovering and understanding Taiji philosophy.

戒 空 25

. • Axis building

太 极 理 学

In Taiji forms, each position or posture can be divided into two main, two cardinal and four diagonal axes. The Yang axis connects the crotch with the crown, with the Gen Axis going through the spine.  control points —  palms and  feet.

Fig. . Left Brush Knee and Step

戒 空 26

In this position, Yang building conditions are controlled by the upward-facing palm (yang shou xin) and the earth-opening right foot, while simultaneously controlling Yin by bringing palms down (chui xia) and holding the earth by the left foot. This position energizes one of the cardinal trigrams managed by back, chest, head and abdomen. The back manages the Li, the chest manages the Kan, the head manages the Qian and the abdomen is energized by Kun. This means that two main axes also act as cardinal trigrams. Therefore, each new position should correspond to the activation of one of the cardinal trigrams. This means that in order to build Yang energy, we have to understand the four cardinal trigrams; and if we speak of form control through consciousness and energy, we also need to take into account the position of the form. In other words, all axes need to be understood in their physical, conscious and energetical dimensions.

. • Kun cardinal trigram Kun can be expressed by both a single position and a combination of positions directed at fulfilling the Yin energy.

太 极 理 学 Fig. .

‘Embrace Tiger and Return to Mountain’ posture

The ‘Embrace Tiger and Return to Mountain’ position is represented by the Kun. It is also an illustration of Lu force, the strongest gathering force. The main features of Kun include: inhaling for men and exhaling for women; rolling back; bending; planting; pressing; gathering energy in abdomen area; and matching to the three other cardinal trigrams. Lu force is an effort that creates the conditions for fulfilling, rather than defining, a force. In terms of posture, Lu force can be expressed as a Kun form that includes the Lu form. However, any other form can also include Lu force, so it can be said that while Lu force may be expressed through postures, its quality mainly depends on the effort that is created by focused energy potential. In other words, Lu force provides the conditions for producing inner gathering efforts.

戒 空 27

. • Qian Cardinal Trigram

太 极 理 学

戒 空 28

Like Kun, the Qian can be expressed by either a single position or a combination of different positions. However, this trigram is related to the developing Yang force and is mainly defined by a combination of positions. As in the case of Kun, the form in Qian is not particularly pronounced because it relates more to the development of the whole Yang form. The ‘Grasping Sparrow’s Tail’ posture provides an example of Qian fulfillment. Unlike Yin positions which focus mainly on releasing energy (chenjin), Yang positions manifest force by expressing both explosive shock force (chong kai) and constant energy rate force (zhi li).

Fig. . ‘Grasping Sparrow’s Tail’ posture

The combination of postures in Fig. . to . provide an example of Qian fulfillment:

Fig. . Fan Through Back

Fig. .

Step Forward, Deflect, Parry and Punch

Fig. . Turn Body and Strike

The main features of Qian include: exhaling for men and inhaling for women; rolling forward; opening movements; way out and up; jumping; uncoiling energy; linking wrist energies and matching to the other three cardinal trigrams.

太 极 理 学

戒 空 29

. • Kan cardinal trigram In the same way as Kun, Kan defines the fulfillment and manifestation of Yin. Even though the Kan looks similar to the Kun, it is different internally in form, purity and speed. In particular, it includes active Yang-Jing energy.

太 极 理 学

戒 空 30

shen — Yin jing — Yang qi — Yin KAN

shen — Yin jing — Yin qi — Yin KUN

Fig. . Kan and Kun Yin and Yang manifestations

In order to achieve the goals set by this trigram, it is necessary to align the efforts of three cinnabar fields. The ‘Embrace Tiger and Return to Mountain’ posture defines this trigram and expresses Ji force.

Fig. . ‘Embrace Tiger and Return to Mountain’ posture

The main features of the Kan include: inhaling for men and exhaling for women; twisting; gathering; absorbing; bending; squeezing; expressing the force applied for gathering the abdomen; matching to the other three cardinal forces.

. • Li cardinal trigram

Li represents a manifestation of effort by gathering jing energy and fulfilling qi and shen. This force emerges from the rhythm and also represents an ability to connect internal links. shen — Yang jing — Yang qi — Yang QIAN

shen — Yang jing — Yin qi — Yang LI

Fig. . Qian and Li Yin and Yang manifestations

In reality this force can only be expressed if the principles and the form are followed. The form constantly controls shen energy and Yang-qi circulation. This cardinal trigram is preceded by an uncoiling of qi energy. The sequence of postures in Fig. . to . provide an example of this.

Fig. . Right Brush Knee and Step

Fig. .

Step Forward, Deflect, Parry and Punch

太 极 理 学

戒 空 31

太 极 理 学

Fig. . As Though Sealed and Closed

This sequence of postures illustrates how to develop the ability to join the energy in one flow. The conditions for expressing the Li trigram require energy to be sealed (feng) and fixed in a closed position (bi). The main difficulty in attaining this form is being able to keep the form energy open (kaijin) so that it becomes impossible to deflect (ban) or counter (lan) in external conditions. Therefore, it makes it impossible to deflect and misses the opportunity of opening the long energy (chongjin). Hence, maintaining this force is key to understanding the form. The main features of the Li cardinal trigram include: inhaling for women and exhaling for men; untwisting; pushing; opening; lifting; opening; expressing the effort by focusing on opening the abdomen; matching to the three other cardinal forces.

戒 空 32

If the positions of the cardinal trigrams are distributed properly, the diagonal trigrams (axes) can then be activated or ‘switched on’. While these trigrams each have their own angles of effort, they can only be activated when the cardinal axes are fulfilled. Assuming that changes in the form depend on ‘diagonal forces’, then in order to maintain the form, we first need to focus on ‘cardinal forces’. From this perspective, each pos-

ture may be said to have its own ‘body’ which has to be understood both externally and internally in order to gather the energies required for creating the force (he cheng yi jin). Only then can we begin to define the forms. Typically, each form is labeled with a poetic moniker highlighting their special features and the type effort required for fulfilling each position and action. Therefore, when analyzing any form or posture, we need to understand both the philosophy of these forms during rest and action. In this way, they are said to fulfill the Formula of the Common.

. • Taiji Tu — Figures of the Taiji Form The Taiji Tu is a chart illustrating the twelve changes or formulae corresponding to the rhythms of Nature. The twelve changes are represented by a spiral as they have neither beginning nor end, but are rather, twelve different phases which combine to form the rhythm of Nature. These twelve changes are defined by formulae (zhu fang) which express their energy state at any point in time. While Taiji philosophy may be understood both through forms practice and theoretical study, the former path yields a deeper appreciation of the art since practice of forms allows the student to discover the twelve changes experientially.

太 极 理 学

What are the twelve changes and how are they defined? Each of the twelve changes is defined by a figure. There are thirteen figure positions and each figure represents a particular change and with its specific transformational rhythm. The thirteen figure positions also focus on the flow of potential energy that allow us to catch a relative body. A relative body is the body we possess at birth, while an absolute body is the body we attain after reaching the highest transformational stage.

戒 空 33

太 极 理 学

戒 空 34

Each figure contains knowledge about all other figures, hence, any study of figures in isolation remains hypothetical. Their practical application is based on the conditions of Pre-Heaven and Post-Heaven, which should also ideally have two corresponding figures. The first figure, known as the ‘Eight Patterns Figure’, focuses on the static laws of Pre-Heaven and the dynamic laws of Post-Heaven. The second figure, known as the ‘Seven Stars Figure’, quantifies and defines the rhythm. This second figure forms the basis of the Taijiquan system, and enables us to discover the meaning of the Taiji Tu (Taiji charts) through the ‘Three Singles Figure’, which in turn forms the foundation of Taiji philosophy. From a historical perspective, it should be noted that the visible forms of the Taijiquan system were in large part created to revive the internal arts of Daoist Alchemy, whose once wide-spread practices were suffering a severe decline perhaps due to the changes in the Earth’s rhythms. As for understanding the philosophies of Taiji, it is not important to determine who created the system, for many Daoist philosophers and alchemists have contributed in myriad ways to the rich store of knowledge. For example, Song Wu-ji, Cheng Boqiao, Chong Shang and Xianmen Kao are some well known adepts who have practiced different magical techniques to attain immortality and interact with the ‘gods and spirits’ (xing jie xiao hua). For the purposes of this book, however, it is useful to make special mention of Master Zuo Yan’s (- bc) contribution to the development of Taiji philosophy, in particular, the area of magical Daoism and ‘the naturalists’. Zuo Yan was one of the first adepts to begin systematizing the vast body of Taiji knowledge and linking its philosophies to Daoist concepts of the Five Elements, that is, Yin-Yang and Wu-xing. Indeed, he was the first person to point out the cyclic recurrences of these Elements, and as a result of his efforts, the above-mentioned adepts were able to develop his theories to the point of practical application, that is, to produce the elusive Elixir of Immortality. This marked the turning point in which Taiji philosophy gradually transformed into the Alchemy of Taiji. In other words, by defining the link between the formula and form-building, Zuo Yan enabled sub-

sequent masters to re-define and further clarify Taiji philosophy through the use of formulae and physical forms. Even though the development of these forms and postures followed an ostensibly non-alchemical path, these forms ultimately became based on a certain order of sequences whose main focus was to produce the ingredients, and hence the elixir, of immortality. In other words, dedicated practitioners could obtain alchemic transformations through serious practice of positions and body movements, while at the same time find their powers of perception sharpened and deepened, leading to improved understanding of the laws of Taiji. It is interesting to note that the original names of various body movements corresponded to combinations of metals and elements, thus belying the fact that inner work was deemed integral to each position. Some examples of these names include: metallic lead (hei jian), lead carbonate (shui fen), sulfur (shi lin huang), blue copper ore (bai jing) and so on. Indeed, until the end of th century, all body movement techniques were deemed to have a purely alchemical purpose — to achieve internal transformation. It was only in the th century that these movements were consolidated and restructured by Zhan Xianfen to form the integrated system that we now know as Taijiquan. As part of this systemization of knowledge, Zhan Xianfen identified twenty four static positions required to produce the Elixir of Immortality. He later combined these positions by inserting transitions between them. Although present-day Taijiquan systems diverge greatly from Zhan Xianfen’s original creations, they still generally retain traces of Zhan’s alchemical legacy, as reflected by concepts such as ‘lead mixing by exercising in eight directions’ and ‘using the five qualities’ which still form the basis of many modern-day Taijiquan practices. The Taiji theory is based on the concepts of the eight movements and the five directions. This theory is most effectively expressed by the  letters (or lines) which symbolize the space in which the transformation process occurs. Each action has its own movement form and is defined by one of the figures.

太 极 理 学

戒 空 35

太 极 理 学

戒 空 Fig. . The Thirteen Figures

36

CHAPTER THREE:

THIRTEEN FORMULAE

太 极 理 学

戒 空 37

. • Formula of the One

太 极 理 学

Fig. . The Formula of the One

The Formula of the One represents the processes of creation (birth) and completion (return to the source or transformation). Both creation and completion are in continual transition from one state to the other and they both originate from the same source, that is, the Spiral.

Fig. . The Infinite (Wu-ji)

The state of rest and emptiness, also known as the Great Infinite (Wu-ji), forms the basis and source of all existence. It also generates the state of the Great Limit (Taiji). The Great Infinite contains the path that leads to everything.

戒 空 Fig. . The Great Limit (Taiji)

38

Water

Fire

Earth

Wood

Fig. .

Metal

太 极 理 学

The Great Limit (Taiji) and the five elements

The Great Limit (Taiji) can be described as a sphere consisting of Yin and Yang energies in equal proportions. The three Yin and Yang circles reflect three energy qualities, that is, three transitions from one state to another. They also represent three spaces of interaction between Yin and Yang: Supreme Yang (Yang-shen) and Supreme Yin (Yin-shen); Major Yang (Yang-jing) and Major Yin (Yin-jing); and Minor Yang (Yang-qi) and Minor Yin (Yin-qi). Through the transformations governed by the Great Limit (Taiji), the Great Infinite (Wu-ji) generates the eight spheres or trigrams (Qian, Kun, Li, Zhen, Kan, Xun, Gen, Dui) and the five elements (metal, wood, water, fire and earth). These elements correspond to the four directions, which are respectively: west, east, north, south and the centre. There are eight movements of Supreme Yang and Yin, eight movements of Major Yang and Yin and eight movements of the Minor Yang and Yin. All these movements exist to fulfil or realise the five shen elements, the five jing elements and the five qi elements. This is the definition of the macro cosmos.

戒 空 39

. • Formula of Duality (Yin and Yang)

太 极 理 学

戒 空 40

Fig. . The Formula of Duality

The Duality figure represents the duality of nature expressed as opposition (one against the other), combination (one inside the other) and consolidation (two becoming one). The Duality figure presents the states of movement and rest, where Yang acts as the active and creative element while Yin as the preserving and nurturing element. Yang moves around the vertical vector while Yin moves horizontally. The interaction between Yin and Yang is symbolically represented by the ‘union of the Dragon and Tiger’. This interaction manifests itself at the mental level through different perceptions of the same phenomena; at the energetical level through different directions of energy circulation; and at the physical level through different expressions of the form or body parts. Proper union and interaction of Yin and Yang prevents loss of the form. At the same time, the form itself facilitates distribution and connection between Yin and Yang through three ‘cauldrons’, known as the lower, middle and upper cauldrons. Daoist works describe the interaction between Yin and Yang in the cauldrons through metaphors such as ‘Dragon and Tiger frisk around in the raging river’, ‘the Sun and Moon reflect each other in the Yellow Palace’, and ‘intercourse between husband and wife in the chambers’. Yang and Yin interaction is also represented by the Golden Raven and the Jade Hare. The Raven is a patron of Heaven and the Hare is a patron of the Earth. Daoist works refer to imagery such as ‘the Golden Raven de-

scends from Heaven and the Jade Hare springs’ to signify that the channels are open and energy can circulate from the crown to the abdomen. This imagery also signifies that the Microcosmic Orbit is open. This process is sometimes also referred to as ‘the Golden Boy meets the Jade Maiden’. Our body can be considered as a structure in which energy moves through two meridians — the middle-back meridian (du) which runs from the point at the base of the spine (wei lu) to the palate, and the middle-front meridian (ren) which connects the same to points through the front of the body, from the palate down the abdomen to acupoint Wei Lu at the base of the spine. The Microcosmic Orbit (also known as Heavenly Wheel) acts as an energy governor of the form.

太 极 理 学

戒 空 41

. • Formula of Three Souls (San Yi)

太 极 理 学

Fig. . Formula of Three Souls (San Yi)

Formula of Three Souls contains knowledge about the Three Alchemical Treasures, qi, jing and shen, the three forms of energy in our body generated from ‘Unified Energy’ (Yuan qi) at the moment of birth. They are considered treasures due to their significance in one’s life – their loss results in death. Three Souls Figure reveals the outline of Taiji Tu. In fact, this figure is defined by the Taiji form and reveals the connection between Heaven, Earth and Human and the three development periods created by them. The Earth period is related to the construction of qi energy; the period of Humans is related to the transformation of jing energy; and the period of Heaven relates to the development of shen spirit. All three periods are connected to the Cosmic Womb (fa yuan tian) that breathes life into all creation.

戒 空 42

The Three Souls Figure is a parameter based on space and time. It has a direct connection with rhythm and is defined by the six directions (liu he): front and back, right and left, up and down. Seen in this light, the Taiji form is in fact the art of realizing force within space. The static position of the form is described by the Prenatal Order (Fu Xi) and the dynamic sequences of the form are described by the Postnatal Order (King Wen). Whether static or dynamic, all parts of the form are based on three axes — vertical, horizontal and tangential. Each axis contains efforts of both Yin and Yang energies.

The form is created in four directions and contained within a sphere filled with the Five Qualities (Wu-xing). The form changes in accordance with the Seven Periods, that is, the time necessary for the sphere to rotate around the Unified Center. Ultimately, a full transformation of the circle is attained based on the Three Souls Formula. If the form is represented by the body, then the main energy areas include the crucibles, kilns and cinnabar fields. Each kiln corresponds to a ‘cinnabar field’ and produces the fire needed for internal work and energy purification. An example of a crucible is the lower part of the abdomen. Each kiln performs its own function. The lower kiln (abdomen level) is responsible for the gathering, preservation, purification and transformation of qi energy. The middle kiln (the heart and solar plexus) is responsible for work with jing energy. The upper kiln (in the center of the head) is the area where work with spiritual energy (shen) takes place, and impacts on rhythm. Despite the obvious correspondence of kilns to various body parts, these kilns only become important for the practitioner after the crucibles are constructed.

太 极 理 学

Each cinnabar field has a so-called gate located along the spine. The lower gates are located between the kidneys (Ming Meng), the middle of the back between the shoulder blades (Jia Zhi) and the upper back at the point where the spine connects with the skull (Feng Fu). If the middle-back channel that runs along the spine is blocked, the ‘gates’ become shut and energy is unable to flow freely. Consequently, internal work becomes impossible. The Golden Pill, also known as the Golden Elixir, represents the product of energy distillation by the three cinnabar fields. It is an essence that connects all the energies in the human body. The process of energy circulation through the Microcosmic Orbit is also known as the Minor Heavenly Wheel (xiao gui tao tian). This energy can circulate in three directions: • Clockwise: energy flows upward through the middle-back meridian and down through the middle-front meridian. Qi ‘matures’ for transformation into jing energies, and jing into shen energies, after which qi returns to the head (Yang circulation)

戒 空 43

•

•

太 极 理 学

Counter-clockwise: energy flows in the reverse direction to produce jing energy nurtured by shen and qi energy nurtured by jing (Yin circulation) In both directions: energy flows in both directions simultaneously (Wu-ji circulation)

If we consider any form as a space in which energy is able to develop in accordance with the laws of Nature, then we can say that the human form may only exist if it contains three spheres represented by the cinnabar fields. Each cinnabar field in turn consists of spheres called ‘palaces’, of which there are three: the Jade Purity Palace (yu jing), the Supreme Purity Palace (tai jing) and the Imperial Purity Palace (shang jing). These palaces correspond to three energy qualities: the Jade Purity Palace corresponds to shen energy; the Supreme Purity Palance corresponds to qi energy; and the Imperial Purity Palace corresponds to jing energy. The palaces are related to three potential levels of immortality and enlightenment, and while these two processes are not identical, they are conceptually connected and should be studied in parallel. The three levels immortality and enlightenment are: Wu-ji (total unity with the source in emptiness); Taiji (unity with the source in the world) and Bagua (harmony of existence in the world). The main task of the Philosophy of Taiji is to describe these processes and the main task of Alchemy is to teach the process of transformation. In this way, we can consider a form anything that has the necessary conditions and potential for change, transformation and growth.

戒 空 44

. • Four Gates Formula (si men)

Fig. . Four Gates Formula

The form cannot exist without a coordinates because duality requires manifestation characterized by the Four Gates Formula. If there is a form, there are conditions in which it is created. These conditions are represented by the directions, which are the key to the opening of the ‘gates’ and to the control of the transformation process. When we understand our direction, we become capable of controlling our effort. Directed effort is true effort.

太 极 理 学

Four Gates Formula describes the natural flow of energy. The development of energy is cyclical in nature and these cyclical recurrences have a direct influence on the form. Hence, by analysing this cyclical process we come to a better understanding of how the form functions in space. Without its connections to the directions, the form becomes lost in space. This means that Yin and Yang cannot attain full realisation and any effort expended on actions, acquired or inborn, is wasted. In Daoist terminology the Four Directions are connected to Four Images: the Red Phoenix is the Guardian of the South (Mo-Li Hong); the Black Tortoise is the Guardian of the North (Mo-Li Shou); the Green Dragon is the Guardian of the East (Mo-Li Jing); and the White Tiger is the Guardian of the West (Mo-Li Hai). Each image acts as a key to understanding the form.

戒 空 45

太 极 理 学

The Dragon (long) represents the specific order of all cosmological processes whereby each form has a beginning. If the form is not sufficiently prepared, the beginning is concealed. The main objective represented by the Green Dragon is to create the force through the form. The formula known as ‘Yi long jiu zi, ge zi bie’ refers to a connection to the Nine Beginnings through the process of growth, which is characteristic for any energy. Ultimately, this process equalises all form-creating energies (qi, jing and shen) by joining them into a connections of qi – qi, qi – jing, qi – shen, jing – qi, jing – jing, jing – shen, shen – qi, shen – jing and shen – shen. In this process, it is each energy’s ability to rejuvenate and transform that is important, rather than their intrinsic meaning or quality. The form then has to undergo the full development process, especially through its initial stage. The White Tiger (hu) is the opposite of the Green Dragon and it symbolises the completion of the form’s transformation process. This completion may be studied within the qi (place), jing (time) and shen (space) processes. The Red Phoenix (feng huang) represents the knowledge that illuminates the path. The Phoenix symbolises the assumption of responsibility for form development and ensuring its compliance with cosmic laws. The Phoenix controls the depth of the process by calibrating the concentration of effort. The Tortoise (gui) symbolises the foundation of the form, its definition and various manifestations. Each manifestation of the form requires certain conditions for development and these are concealed under the tortoise’s shell.

戒 空 46

. • Five Rotations Formula (wu yun)

Fig. . Five Rotations Formula

Five Rotations Formula defines the five types of changes, the Five Transformations, which inform all positions or movements made by the human body. These Five Transformations are related to the five densities of the body — five types of Yin density and five types of Yang density. These densities undergo become transformed either through coiling (if the movement is Yin) or uncoiling (if the movement is Yang). The process of coiling and uncoiling energy results in ten vertical axes: jia, yi, bing, ding, wu, ji, cheng, xin, xen and gui. Correspondingly, the form undergoes five changes of the internal sphere (nei zai ling yu) and five changes of the external sphere (wai zai ling yu). Each change creates an additional energy source, so that when the changes of the internal and external spheres are further analysed, the ten sources (axes) are revealed. These ten sources constitute the qi matrix and they form nine linkages, all of which make up the concept of the Elixir in Daoist Alchemy.

太 极 理 学

戒 空 47

太 极 理 学

戒 空 48

Fig. . The Qi Matrix in the He Tu Diagram

The axis is a pre-requisite for the production of the Elixir. Each axis connects the Unified Center to the efforts exerted in each plane, which are in turn generated by each of the body systems, for example, the skeletal system. This process enables the accumulation of energy in the lower cinnabar field and consequently, production of the Elixir. The Nine Alchemical Axes (liang shu rou) are: . Flower Elixir Axis (dan hua) . Magic Form Axis (shen fu) . Magic Elixir Axis (shen dan) . Recurrent Cyclical Elixir Axis (huan dan) . Edible Elixir Axis (er dan) . Purified Elixir Axis (lian dan) . Soft Elixir Axis (zhou dan) . Hard Elixir Axis (fu dan) . Golden Elixir Axis (han dan)

The process of Elixir production is called ‘gathering the Flower essence through the internal sphere’. In order to gather the Flower Elixir through the external sphere, we need mercury, mercury carbonate, salt, oxidizing agents, clam-shells, red clay, soap stone and other ingredients. Only then can the ‘distillation’ and ‘cooking’ processes begin. The main task of the distillation process is to transform qi energy, which can change a maximum of five times before transmuting into jing energy or else it dies away. This also applies to Elixir production, which requires both correct ingredients and the ability to distil them for success. So far we have briefly touched on the alchemical aspects of Taiji, mainly to define its philosophy, theoretical concepts and to show how these may be applied in forms practice.

太 极 理 学

戒 空 49

. • Six Rivers Formula (liu pu)

太 极 理 学

戒 空 50

Fig. . Six Rivers Formula

Six Rivers Formula defines the contents of the form. It describes the laws that govern the preservation of qi, jing and shen energies, and explains the inter-relation between rest and movement, that is, the interaction between Prenatal and Postnatal Heaven. The interaction between rest and movement is a pre-condition for the realization of the form and is manifested through six rotation degrees. This means that energy can move in the direction set by the form and determined by the horizontal effort which provides the foundation which supports the form. The foundation of the form consists of six horizontal Yang axes and six horizontal Yin axes: zi, chou, yin, mao, zhen, su, wu, wei, sheng, yu, xui and hai. Thus, the Six Rivers Formula characterizes the spiral created by the horizontal effort in one convolution process.

. • Seven Stars Formula (qi xing)

Fig. . Seven Stars Formula

Seven Stars Formula or the Seven Manifestations Figure describes the seven rhythms produced by the frequencies of existing or acquired energy. The Seven Stars Figure provides a practical guide to the alchemical process — it defines the rhythm of development and the ability to form the seven Yin ingredients, which along with the eight Yang ingredients, create the Pill (yao wan) which later serves as the source for developing the Immortal Embryo. The seven Yin and Yang ingredients can catch the difference between Yin-jing and Yang-jing energy movements. In this manner, the Seven Stars Figure regulates the alchemical process and influences the development of the three energy types (qi, jing and shen) in accordance with specific natural rhythms.

太 极 理 学

戒 空 51

太 极 理 学

戒 空 52

Fig. . Rhythm of the Qi Form

The form is created through the interaction between Yin and Yang energies, so from this perspective, adopting the correct attitude toward the initial energy and learning how to return it to the source is of vital importance. The initial energy fuses with the breath to trigger the exchange process, that is, this energy becomes the body of the form by producing breath, which in turn helps to nurture the body. When the form is born, it acquires energy and spirit from without. While this happens, the initial energy prevails, but later merges with the acquired energy to create the One. The search for movement relates to the junctures where form manifests, reaches fulfilment and is released. In the beginning, the form is said to be complete and uninfluenced by external factors. Consciousness is not yet formed. This first stage comes to an end when the Initial enters the sphere of inconsistency. Then consciousness is formed and harmonizes with form. Finally, consciousness and form strengthen the spirit which then becomes independent of form.

Fig. . The Yang-qi Transformation Figure

Once form becomes manifest and absorbs external elements, it acquires direction and becomes controllable. At the end of the first stage, the formation of perception becomes complete. However, until perception is completely formed, the Initial still plays a leading role. The form gradually attains spontaneity in perception. With time, spontaneity replaces awareness.

Fig. . The Development Figure

From birth through the development of conscious energy Yang dominates and Yin preserves. Yin and Yang perform opposite but complementing functions. The completion of the energy formation process is similar to the relation between the beginning and the end of a month which are united under one sign. Yang is in its highest manifestation leading not only to development but to transformation. The same goes for Yin energy which not only preserves but also changes. Hence, we say that the Major Yang in Yang and the Minor Yang in Yin control the process.

太 极 理 学

Fire

Wood

Earth

Metal

Water

Fig. . Foundation in Form Development

When Yin and Yang become separate, the Five Elements (metal, wood, water, fire and earth) also become differentiated. They correspond to the senses, essence, vitality, spirit and energy. In their natural state of equilibrium and harmony, all five qualities are expressed (fluidity, compression, constructiveness, precision, and flammability). In these qualities, Yin and Yang become one.

戒 空 53

太 极 理 学

When there is no form, the Five Elements become chaotic and assume different states expressed as emotions (happiness, anger, sadness, desire and excitement) due to the separation of Yin and Yang. Hence, in order to create the pre-conditions for the activation of the Five Elements, we need to master the form. While the form is being created, the Five Elements manifest naturally and they acquire a new quality once they interact with the outside world. And while they may be described by certain states, they remain essentially in constant flux. The five internal organs that have their own form and substance also contain the states expressed by the Five Elements. The state of each element is self-contained and is sufficient in itself. The form should always preserve its natural state. If the externally acquired energy prevails, Yin and Yang become separated, the Five Elements become chaotic and the form becomes influenced by external factors. The initial energy gradually becomes substituted by the externally acquired energy. If the acquired energy becomes stronger than the existing initial energy, the natural effort of volition is lost and the form becomes replaced. When this happens, the person’s nature becomes subjected to a different rhythm. In order to prevent acquired energy from dominating existing initial energy, we need to choose between two options: either to use the initial energy or to develop it. Either way, the initial energy will gradually fill the form and assume full control over it. Once this process is fulfilled, the formation of the Three Treasures (qi, jing and shen) becomes complete and the form ceases to define development. Instead, development becomes defined and controlled by the content.

戒 空 54

In short, the path of cultivating reality is actually the path of restoring the source, and is controlled by the Seven Stars Figure. By ‘restoration’, we mean returning to the state of natural filling the body with energy (force) to replace externally acquired energy. To advance further in development, we need to create the foundation which emerges when the internal defines the movement of the external. An immortal sage once said: “To produce the Elixir we need one moment, but to form the foundation and to purify we need ten months.” However, formation of the foundation and self-purifica-

tion cannot occur under external pressure, but only when the mind is ready with clearly focussed intention. Only under conditions where the mind is able to precisely define things and prevent distortion of the development process from external energies, can energy begin to work and manifest itself. Under these ideal conditions, we find that less and less effort will be required for development because energy will naturally fill the form. Just as with the moon cycles, growth and decline will no longer be associated with gain and loss, but will instead become part of the natural cycle. In antiquity, it was said that knowledge of cinnabar and mercury meant nothing if the practitioner had no understanding of the smelting process. In modern-day Taiji, all depends on the depth of practice — the biggest obstacle is the non-purified mind, while the smallest error will render Elixir production impossible. To ensure constant development of the form, all elements need to be in harmony. This is achieved by changing their quality, which in turn depends on the quality of energy in their corresponding organs. When we gather the elements, we are in fact unifying the energy structure so that force develops in a common direction. The unified energy structure restores the connection of the Earth with the Four Signs, thus becoming One and indestructible. In this state, Yang balances Yin and Yin restrains Yang; the internal is in development and the external preserves.

Fig. .

Natural State Figure influenced by Yang-qi

Once all elements are gathered, Yin reunites with Yang energy. This leads to the formation of the Elixir where the pre-conditions for the form’s return to the initial state are created. The Elixir is formed through crystallisa-

太 极 理 学

戒 空 55

tion of the energies of the Prenatal and Postnatal Heavens while physical changes have no visible effect on the transformation process.

太 极 理 学

If Yin and Yang are in harmony, the form becomes natural and the energy replaces everything that has been externally acquired. At this stage, the form integrates into one whole and fills with a unified energy which cannot be divided. This is how the Alchemical Embryo is formed, and once formed, it requires cultivation and nurturing. This is the final stage during which the form attains completion and gains its natural quality. The body, mind and spirit unite into the One. The Golden Elixir Pill is so named to highlight its qualities of constancy and incorruptibility, qualities embodied by the metal gold. Hence, the ancient practices for achieving immortality were variously known as ‘making the Golden Elixir’ or ‘smelting the Golden Immortality Pill’, depending on the school, and centered on producing and transforming alchemical ingredients.

Fig. . Consistency Figure influenced by Yin-qi

戒 空 56

The first important step of transformation is to achieve harmony between Heaven and Earth. Heaven is related to Yang and Earth to Yin. Harmony between Heaven and Earth requires balance between Yin and Yang. The consciousness or mind bases its construction on this foundation. If consciousness is not properly directed or defined, it still becomes filled, gaining both volume and direction by default. The direction of consciousness is directly influenced by rhythm and when this the transformation process becomes activated, it is irreversible.

Fig. . Moon Month Crucible

The commencement of the month is marked by the growth or waxing of the moon. Once the moon emerges, it continues to grow and fill. The Moon Month Crucible describes this ‘filling’ stage, whereby all things redundant are ‘pushed out’ and removed, so that only essential ‘ingredients’ remain to ‘get smelt in the crucible’ and form the true foundation. Once the sphere is formed, the process gradually progresses to the next stage.

太 极 理 学

All of this happens in accordance with nature and perfection may in fact be reached merely by following the natural way of the Moon Month Crucible. However, the true path is concealed in the Red Cinnabar, which is why dedicated practitioners continue to devote effort in mixing elements in pursuit of the Elixir.

戒 空 57

太 极 理 学

Fig. . Red Cinnabar Figure

The Red Cinnabar can be likened to fire — it cleanses and frees us from all that is unnatural. Like fire, the Cinnabar crucible destroys and transforms all developed elements while preserving only the truly valuable and genuine. Practice of the art of transformation requires energy that is similar to the initial energy and can be produced only by transformation. The art of transformation requires pure consciousness, otherwise known as the ‘Mysterious Woman Consciousness‘.

Fig. . Mysterious Woman Figure

To know the Mysterious Woman Figure means to understand the correlation between Yin and Yang or the key to action and creation. Here, ‘mystery’ relates to Yang and symbolises force and action, while ‘woman’ corresponds to Yin and symbolises rest. This figure has neither form nor direction but requires effort.

戒 空 58

Practice demands that the practitioner maintain an open mind to perceive ongoing processes clearly. A fully opened mind requires an openness of spirit and the discovery of the path of the Mysterious Woman. It is important not to overdo this process, taking care that effort corresponds to realization. Realization needs to be linked to the Heavenly Path, which is represented by the crown in the body and by the top level in the form. Once our actions are connected to the Heavenly Path, the Gold Crucible may be formed.

Fig. . Golden Crucible

The Golden Crucible symbolises constancy and unity, and is formed through concentration. In ancient times, the Golden Crucible was a symbol of Heaven and the form was conceived through concentration of mind. Later, humans learned to transform the elements through the body and this method eventually prevailed, which led to the creation of a new form called the ‘Jade Form’. This form represents the ability to crystallise the structure of energy.

太 极 理 学

Fig. . Jade Crucible

Jade Crucible originates from the Jade Form. It interacts with processed or distilled cinnabar and corresponds to the beginning of the path. In addition to perseverance and concentration, development of the Jade Crucible requires actions expressed through listening and rest. During alchemical reactions in the Jade Crucible, the elements undergo through several stages of transformation, each of them defined by certain efforts. In terms of sequence, the practitioner first forms the crucible, followed by the Gold Crucible, then finally the Jade Crucible. Each crucible has three kilns: the Moon Kiln, the Golden Kiln and the Jade Kiln. The Moon Kiln corresponds to natural existence; the Golden Kiln corresponds to qi energy and is processed six times; and the Jade Kiln corresponds to qi energy and is processed nine times. In order to work with kilns we need forms. The first kiln forms included the Golden Raven and the Jade Hare, and both correspond to the Moon Crucible or the Natural Transformation Crucible. The Golden Raven is said to control the Xun

戒 空 59

太 极 理 学

戒 空 60

and the union of these two powerful forces is believed to prolong life and regenerate body tissues. In Taijiquan, the positions of the forms are controlled by the Golden Raven, while the transitions between forms are controlled by the Jade Hare. In sum, the Golden Raven and the Jade Hare represent conditions and their realisation is controlled by two other kilns — the Dragon Kiln and the Tiger Kiln.

Fig. . The Moon Crucible

The Dragon and Tiger kilns are related to the time of transformation and the properties of Yang and Yin movements, that is, speed, frequency and density. The Dragon corresponds to listening and the Wood element, and is represented by the Thunder trigram which symbolizes the mobility of human nature. The Tiger is characterized by its strong nature and its deadliness to living beings. Hence, it corresponds to the Metal element and is represented by the Lake trigram, which though ostensibly based on Yin energy, conceals an explosive Yang force ready to burst out. By uniting the Dragon with the Tiger we connect form and content, thus achieving transformation. However, though their union represents circulation of energy, the processes for the production of the Elixir — cooking, burning and purification — are different in nature. To understand how kilns operate one first needs to grasp the workings of the Moon Crucible, otherwise the paths of development remain invisible. To avoid such impediments, we need to follow the Yellow Woman.

Fig. . Yellow Woman Figure

The Yellow Woman Figure symbolises the quality of Earth that balances Yin and Yang by gathering the Four Conditions. The imagery of the Yellow Woman is used to describe the specific kind of intention which makes find a balance between consciousness and sensations possible. The Yellow Woman also embodies the qualities of nurturing vitality and energy. Each body position, concentration and energy circulation has to be balanced. The nature of the Yellow Woman embodies the part of Taiji philosophy which studies the concepts and creates the conditions necessary for form realisation. Construction of the form requires time and we need the form for crystallisation.

太 极 理 学

Fig. . Crystallisation

When the Moon reaches south-east, darkness reaches its climax, light begins emerge and energy accumulates in the lower cinnabar field.

戒 空 61

太 极 理 学

Fig. . Moon emerges

The process of gathering energy in the lower part of the body is initiated by Thunder and Earth and corresponds to the realisation of the Return Hexagram. This process also marks the start of the formation of the Moon Month Crucible.

Fig. . Moon Crucible

The Moon Crucible formation is characterized by energy growth toward the north-east, at the point where the Yang Moon almost disappears and energy reaches the ‘Brain Palace’ (ni wan-gong). The north-east corresponds to the Mountain where Yin is ready to fully replace Yang, and the realisation of the Departure Hexagram begins (represented by Mountain on top and Earth below). This stage — the end of displacement — can be understood as the opposite of the previous stage, the beginning of growth.

戒 空 Fig. . Moon transition essence

62

Fig. .

Completion of the internal and external Moon transition cycle

Essence and vitality should be cultivated gradually. This process consists of two stages: action that leads to self-realization and non-action (emptiness). Essence is realized when the state of emptiness is attained. Hence the saying: when action starts, consciousness disappears; when emptiness comes, everything becomes clear.

太 极 理 学

Fig. . Preservation Figure

The development of the Moon Crucible depends on the connection between the spheres of the external and the internal world. External conditions should only serve to complement the internal world and should not be allowed to exert any influence on it. Achieving this balance will not only preserve the internal unity but also make management of all external processes easier. This process is known as the Common Principle Law whereby ‘one holds all’.

戒 空

Fig. . Common Principle Law

63

The Earth, being the center and root source of all forces. nourishes and nurtures. If the center is under control, Yin and Yang remain balanced, the Five Elements remain gathered and the embryo is complete. If control is lost, chaotic reigns and the embryo may be damaged. The work of the Moon Crucible can form the Spiritual Embryo.

太 极 理 学

Fig. . Spiritual Embryo

Creating the Spiritual Embryo is a significant achievement comparable to that of giving birth to a new-born. In this process, objects remain undifferentiated and become one with the spirit, while emptiness is perfect in its manifestation. All resources consolidate into one and there is no loss or lack of anything. Gestation of the Spiritual Embryo is said to take about ten alchemical months (not lunar), with the Embryo reaching full development once the it passes through all ten stages (symbolised by months). At birth, the fully formed Embryo is finally transformed and released to aspire towards infinity. Its trajectory transcends the structures set by the laws of Heaven and Earth and the conditions of the Five Elements, and can only be described using the Law of Unity. The achievement of this depends on the Gold and Jade Crucibles.

戒 空 Fig. . Law of Aspiring to Infinity

64

The cycle becomes complete once we reach the supreme stage. The only thing that matters at this stage is the spiritual body. All properties of the form at different stages lose their meaning and disappear, leaving only emptiness behind. In this manner, the Seven Stars Formula describes our current understanding of how the rhythm of one’s nature is preserved in accordance with Taiji philosophy, that is, where a complete One generates Two; a complete Two produces Three; and a complete Three generates ten thousand things. This formula describes the formation of the Moon Crucible and also manages the work of the Gold and Jade Crucibles.

太 极 理 学

戒 空 65

. • Eight Patterns Formula (Ba Yang Shi)

太 极 理 学

戒 空 66

Fig. . Eight Patterns Formula

Eight Patterns Formula represents conditions for the development of the form: the Qian condition concealing Peng force in a lotus; the Kun condition concealing Liu force in a knot; the Li condition concealing An force in a wheel; the Kan condition concealing Ji force in a fish; the Xun condition concealing Cai force in a fan; the Gen condition concealing Kao force in an umbrella; the Dui condition concealing Zhou force in a pattern; and the Zhen condition concealing Lie force in a vase. Eight Patterns Formula also represents conditions for the Eight Transformations. At the initial stages of our development, we may understand the Eight Forces as externally set conditions, but after grasping the nature of rhythm our mind acquires the ability to perceive the Eight Forces as real efforts capable of capturing and transforming the process. Hence, external combination of the form is replaced by the internal. This is how complete transformation of the form and its meanings is achieved, that is, through the creation of conditions allowing such combinations. Each of the Eight Patterns generates energy which enables the form to change its quality. In alchemy this is described as producing the Immortal Elixir (xian ren bu si shi yao) or the Magical Elixir (shen dan), which is the real objective of internal transformations. Each pattern is capable of producing the Elixir, which later gets distilled from Red Cinnabar into Gold

Cinnabar (huang ya bian hua), otherwise known as the Pill. This process is also known as the ‘House of Eight Winds’ (ba feng dai). Each pattern is concealed in a certain ‘palace’ where the ‘cooking’ takes place. The type of Elixir produced depends on the pattern that has the most influence on the process. Daoists have assigned different names for these elixirs, while each elixir may have different titles. Thirteen stages of transformation occur in each of the eight Taiji bodies. These bodies form one common body. If we do not develop these bodies in accordance with the rhythm, one of these bodies will generally begin to dominate. Most importantly, we need to prevent the Dui, Gen, Zhen and Xun bodies from dominating the Qian, Kun, Li and Kan. To do this, the Dui, Gen, Zhen and Xun bodies have to be subdued by central forces, which are cardinal and originate from Qian, Kun, Li and Kan. The Eight Patterns Formula is a spatial parameter operating in three dimensions, and these are in turn determined by the Eight Trigrams (Ba Gua). These Eight Trigrams can also be divided into eight parts which create the sixty-four hexagrams. The interaction between trigrams expressed in hexagrams is described in the Book of Changes (Yi jing). LI

QIAN DUI

LI E Fire

S Heaven

NE Thunder

ZHEN

N Earth

XUN

XUN SW Wind

SE Lake

KAN

ZHEN

W NW Mountain Water

E Thunder

GEN

KUN

Fig. .

太 极 理 学

Prenatal Heaven Bagua (Order of Fuxi)

S Fire

KUN

SE Wind

SW Earth

DUI

NE Mountain

NW Heaven

W Lake

GEN

N Water

QIAN

KAN

戒 空

Fig. . Postnatal Heaven Bagua (Order of King Wen)

67

Bagua is presented in two forms, Prenatal Heaven and Postnatal Heaven, with the former describing the nature of things and the latter the nature of transformation. The location of the trigrams in the two forms is changes in sequence. Each position symbolises a ‘palace’, with nine in total.

太 极 理 学

The Nine Palaces represent eight directions linked through the center. Each palace corresponds to a certain number and colour:  – white,  – black,  – jade,  – green,  – yellow,  – white,  – red,  – white,  – purple. The colours symbolises the form of the elixir produced by a certain force. Single phase distillation Double distillation Triple distillation Quadriple distillation Fivefold distillation Sixfold distillation Sevenfold distillation Eightfold distillation Ninefold distillation

戒 空 68

Fig. . Nine Types of Elixir distillations

The numbers relating to the trigrams are presented as a Magic Square, which also defines the Postnatal Heaven in Lo Shu diagram.

Fig. . Lo Shu Diagram

This diagram focuses on preserving the quality of energy under Postnatal Heaven conditions. These conditions are set by nature and define the moment of creation of the Nine Forces, and so allow the realisation of the Nine Heavens Formula. 4

9

2

3

5

7

8

1

6

太 极 理 学

Fig. . Magical Square

The Nine Palaces demonstrate the energy matrix that facilitates the interaction between different energy qualities. The Magic Square symbolises the sequence that has to be applied during the movement of the form when it enters its own rhythm. However, we need to take into account the fact that the sequence is defined by a plane. There are three planes hence three combinations of sequences are possible.

戒 空 69

. • Nine Heavens Formula (Jiu Chong Tian)

太 极 理 学

Fig. . Nine Heavens Formula

Nine Heavens Formula represents an axis that connects the microcosm to the macrocosm. The most significant transformations that our body is capable of occur in this cycle. The Nine Heavens Formula describes the process from the perspective of alchemical time. This process changes the quality of existence. The concept of ‘alchemical time’, that is, the time required to complete one full cycle of alchemical transformation, originates from the period described by the Nine Heavens Formula. This means that alchemical time is a spatial parameter, not temporal. Prior to completion each process undergoes stages of transformation, which are subject to macrocosmic laws described by this formula. It is important to understand that this formula not only measures time but also sets the sequence of transformations. This sequence contains the form described by the Lo Shu Diagram.

戒 空 70

. • Great Equilibrium Formula (Tai He)

Fig. . Great Equilibrium Formula

Great Equilibrium Formula represents perfection. It corresponds to the concept of the Golden Flower when the form is governed by shen energy and cannot be determined by at the physical level. The essence of the form corresponds to Heaven and light, and provides perfect opportunity for realisation of the knowledge of the Great Limit.

太 极 理 学

The form is free and has countless opportunities; its condition being selfdetermined, it is free from the conditions of Prenatal Heaven. All actions become one and the one becomes everything. All is controlled by the Unified Center (zhong xin), which both generates the energy and controls it. No knowledge can help with understanding this formula — its reality can only be discovered only after achieving the inner light that is concealed by the Great Equilibrium Formula.

戒 空 71

. • Immortality Flower Formula (Bu Si Shi Zao)

太 极 理 学

戒 空 72

Fig. . Immortality Flower Formula

Immortality Flower Formula or Radiant Light Figure demonstrates that effort in the form is already directed towards both the content and the transformation. The status of Yin-Yang have also changed, hence the understanding of this formula is beyond linear thinking. Yin-Yang parameters have a completely different meaning here — there is no division since there is no dependence on the physical body.

. • Incorporeal Immortality Formula (Shi Jie Xian Jen)

Fig. . Incorporeal Immortality Formula

Incorporeal Immortality Formula cannot be described but only theoretically defined as it is related to the highest quality of transformation achievable on the physical plane. Although this formula is beyond linear understanding, it is possible to analyse this formula from an alchemical perspective through deciphering symbols and talismans (fu zu bu). This formula played a crucial role in the development of Taiji philosophy.

太 极 理 学

戒 空 73

. • Thirteen Deities Formula (Shi San shen)

太 极 理 学

戒 空 74

Fig. . Thirteen Deities Formula

Thirteen Deities Formula does not correspond to the level of which can be comprehended by human consciousness. It symbolizes the interaction between the twenty-four body forces or energy structures describing the nature of the macrocosm. Each body represents a ‘container’ which fills during the transformation process.

. • General Description of the Formulae: The Four Laws

In order to understand formulae the Four Laws need to be realised: • • • •

The First Law is the law of Great Equilibrium Figure and the law of attaining naturalness; The Second Law is the law of the Unified and Nine Heavens Figures, both of which enhance human nature; The Third law is the law of Three Souls, Five Rotations and Seven Stars, all of which teach transformation and change; The Fourth law is the law of Duality, Four Gates, Six Rivers and Eight Patterns, all of which help to combine the forces of order.

太 极 理 学

Unified Law and Nine Heavens Figure are creative, and they bearing and represent the laws of Prenatal and Postnatal Heavens, that is, the qualities given by birth and to those transformed by practice. Great Equilibrium Figure represents perfection. It is also an intermediary figure but in the heavenly sequence it includes all the previous changes that form this order. The Great Equilibrium Figure within the form suggests a gathered physical and energy body. This is a sphere with eight conditions of existence, whereby the body is considered as a spatial structure (that is, a volume) and not linear. The figures become manifest in our body at the Seventh Stage of Deepening. At this point the Unified Center is already formed. If it is not gathered, the figure order is distorted and the Seventh Deepening cannot be achieved. In this condition neither filling nor circulation of energy should prevent concentration — on the contrary, they should reinforce it.

戒 空 75

. • Seven Types of Deepening

太 极 理 学

戒 空 76

. . . . . . .

Deepening through action; Deepening through non-action; Deepening through form; Deepening through content; Deepening through volume; Deepening through combination; Deepening through concentration.

The first four forms of deepening do not require the presence of contructed Unified Center since the Unified Sphere is sufficient. In contrast, the following three forms need the Unified Center for support. Once the Unified Center is built, the adept enters a heavenly order, whereby the Unified Figure defines the Unified One and the Center as well as the Duality Figure, that is, its realisation and development. Three Souls Figure assigns direction and fills the Sun, the Moon and stars with breath. Four Gates Figure assigns movement and Five Rotations Figure fill with/through the Earth. Six Rivers Figure determines the filling with/through Heaven and the six pneumas (liu qi). Seven Stars Figure symbolises liberation from the influence of Earth energies since at this level there is more interaction with the Heavenly energies than with the Earthly, due to the sufficient content of jing energy and its management. Eight Patterns Figure provides an opportunity to control the vertical axis held by the eight Moon trees (jian). Nine Heavens Figure suggests that the body of the practitioner becomes a sphere and she is capable of interacting with Heaven and Earth, with Yin and Yang forces, with the Moon and Sun, and with the four seasons while remaining complete and whole. Great Equilibrium Figure represents indissoluble conception of the physical, energy and spiritual bodies. Immortality Flower, Incorporeal Immortality and Thirteen Deities figures express human ability to transform and represent Figures of Supreme Purity.

. • Meaning of the Four Laws

All Taijiqian practitioners undergo through four stages relating to the Four Laws. What do the first four figures mean and what do they mean to someone practicing internal techniques? They demonstrate the conditions that facilitate flow of energy. Once a practitioner has her centers and channels open, qi energy flows freely in accordance with its initial laws. The movement of this energy is defined by the Duality Figure. In order to preserve the functions of the energy centers and their connections, the practitioner of internal alchemy should control energy circulation in the body at each stage. In this state the energy preserves the natural balance of physiological functions. Four Directions Figure focuses on the Four Vectors of change that impact on an energy channel. Energies start to intersect in the body, creating certain spirals in the crossing points that are required for alchemical transformations. The more diligently we work with the energy directions, the stronger the spirals become.

太 极 理 学

If we practice Bagua-zhang or Taijiquan forms several times a day and manage to constantly maintain development of the spirals, they start to act as energy centers which process and accumulate jing energy which gives an additional source of energy. Six Rivers Figure is the law of interaction with jing energy because it is impossible to work with jing energy until work with all six forces is achieved. By ‘work’ we mean alchemical smelting that can be performed in the vessels and the cinnabar fields of the body. It is impossible to work with shen energy without this condition as we will only be able to nurture the spiritual body but not transform it. There is a big difference between these two conditions: in the former the practitioner is expecting the result while in the latter he achieves it. In order to remain gathered, this stage requires great concentration.

戒 空 77

To avoid useless changes and energy losses once all the body ‘doors’ and ‘gates’ are opened, these need to be interconnected and put in a specific order. Eight Patterns Figure symbolises the development of this ability to control the Eight Forces, which enables us to manage our internal development.

太 极 理 学

The law of the Eight Patterns Figure is a constantly applied effort. A practitioner understands this law when she progresses up the various stages through consistent work. We should not try to first open and then gather the energy, instead, everything should happen simultaneously. If we simply release the energy, then ‘the river will overflow’ and this will lead to uncontrolled filling and an inability to control the practice. The law of the Eight Patterns Figure is based on the fact that the practitioner has already acquired a center upon which all further work is being built. All static positions in Taijiquan, Bagua-zhang and Xinyi-quan are built in accordance with the laws of Duality, the Four Gates, the Six Rivers and the Eight Patterns figures. All transitional positions or movements are built in accordance with the laws of the Three Souls, the Five Rotations and the Seven Stars figures. By the number of figures participating in the process of energy structure building we can judge the power of the forces in static positions, which contain more laws. In addition, energy is better preserved in a static position than in movement. The Duality, Four Gates, Six Rivers and Eight Patterns figures have a limit set by our personal qualities, place, time and other factors.

戒 空

Usually practitioners are unable to create the conditions necessary for practice or to enter them. This is when an additional incentivizing movement is required both for growth and for searching for a way out. This process is managed by the Three Souls, the Five Rotations and the Seven Stars figures as they set the development rhythm. Why should the practitioner know about the figures and understand them? In order to deepen their perception of the form movements beyond

78

the external form, and also to focus on the process. This is not limited by physical activity but rather related to energy circulation and concentrated effort. By performing these techniques and using the guidelines the system of principles as their starting point, practitioners attain significant results. By opening the force of energy inside, we gain internal support for continuation of any developmental work we undertake. All of this can often lead to a break of the link between concentration and energy filling. Once the right cerebral hemisphere is overfilled, the functions of the left cerebral hemisphere are disabled. And although this leads to less energy loss, it disables a whole structure of links developing in our brain. Once the left cerebral hemisphere is disabled, the practitioner can no longer influence the process — he can only follow it. Three Souls, Five Rotations and Seven Stars figures focus on movement and it is not possible to give them fixed definitions since the moment they are cease movement, they transform into other figures. The law of Three Souls Figure represents the conditions of our body. Whatever movements we perform, we are in a three-dimensional space. All techniques are built in relation to this space, and if we fail to pay attention to the building techniques, the energy body will become overactive in one dimension and insufficient in another, which will interrupt the process of energy building. By realising the work of this figure, the practitioner uses the concepts ‘up and down’, ‘right and left’, ‘forward and backward’, ‘empty and full’. Therefore, the Three Souls Figure is realization of the figure, which we are more accustomed to perceive in the form of Yin-Yang flow. However, this symbol is not very appropriate for work. It is more theoretical and if we apply it in practice, we need to realize the three-dimensional parameters (volume) set by nature. All principles of technique-building in Taijiquan represent the knowledge of Duality and the Three Souls figures. Having realized the Five Rotations Formula at the limit of the fifth figure, the practitioner begins to control the Four Directions. The level of the Seven Stars Figure represents the

太 极 理 学

戒 空 79

highest point of movement that may be practically achieved, that is, what the practitioner may perform within the law of movement and its expression. In this state the abilities of our body are limitless and there is nothing that may stand in our way to obstruct our movement.

太 极 理 学

The next stage transcends all thinkable and unthinkable laws of movement. The practitioner acquires the form of the Nine Heavens Figure and becomes close to the perfection created by her, that is, the level of the Great Equilibrium Figure is reached. Similar to the Figure of the Unified, Great Equilibrium Figure becomes the beginning of something new in its natural perfection with the only difference being its poles — positive and negative. Immortality Flower, Incorporeal Immortality and Thirteen Deities figures represent a superhuman path. The practitioner who has reached the level of the Great Equilibrium Figure, has attained the highest level of existence. The practitioner who has mastered the laws of Duality and Three Souls through Taijiquan practice can be considered to have understood the meaning of Taiji and all of her subsequent actions will no longer be connected to the parameters of linear principles. If we fail to focus our consciousness on the laws and knowledge when practicing internal techniques, once we enter the non-linear condition, we will have to remain within the laws of unintelligible connections.

戒 空 80

It is important for Taijiquan practitioners to develop their inner self at every stage so they do not ‘get stuck’ in the law of the formless. All forms of Taiji and other modern practices are limited by the same movements. Failure to understand or accept them can make us dependent on these techniques.

CHAPTER FOUR:

太 极 理 学

TAIJI TU

戒 空 81

. • Concept of Effort

太 极 理 学

We can reach realisation of the Taiji Tu concept through proper understanding of effort. Taiji Tu creates two efforts: effort of the Yin form — focused on gathering and lowering the body; and effort of the Yang form — focused on the opening and lifting of the body. While the Yin form gathers our forces, the Yang form opens them. By studying the nature of figures, we shall touch upon the elements that lead to further understanding. Understanding the figures lies in the principle of effort. Qian

Dui

Xun Kan

Li

Zhen

Gen

Kun

Fig. . Diagram of Yin form effort Xun

Dui Qian

戒 空

Li

Kan

Kun Zhen

Gen

Fig. . Diagram of Yang form effort

82

By understanding the Unified Effort we can come to a realization of spatial effort. The Unified Effort is also known as the ‘circle in a square’ (Yin form) and the ‘square in a circle’ (Yang form). The Yin form contains the Unified principle of gathering and the Yang form contains the Unified principle of opening. Having realised that, we can orient the practice towards the content without being dependent on the form. The content is a gathering principle upon which the realisation of mental, energy and physical aspects depends. Understanding of spatial effort is the basic step towards comprehending the Taiji Tu. This requires good knowledge of theory prior to practicing or activating the effort.

. • Spatial Effort

Qian

Xun

Dui

Li

Zhen

Kan

Gen

Kun

Fig. . Spatial effort

Spatial effort is defined by direction that has four sides. It also includes upward or downward movement, that is, direction that can be represented by either Yin or Yang.

太 极 理 学

戒 空 83

South

太 极 理 学

戒 空 84

East West North

Fig. .

Yang Direction

Fig. . Uncoiling of energy

By studying this concept we can approach the nature of Yang and Yin effort. Here is an example:

Fig. . The ‘Cloud Hands’ posture

An example of Yang effort direction is the ‘Cloud Hands’ position with its westward movement. By performing a position, we show that no effort is possible without a form since all forms are generated by physical or mental effort. Although Taiji philosophy is the foundation of the mental form,

it is more convenient and appropriate to study the effort involved from a physical level. This form has five directions — west, east, south, north and up-down, which all work to provide the conditions for uncoiling Yang energy. By assigning a direction to the movement we can strengthen either Yin nature or Yang nature. This is due to the twisting or uncoiling of the energy. Each direction has its own energy spiral which defines the twisting process. This represents the so-called step of effort or Moon step. The way energy uncoils depends on three main effort conditions: qi, jing and shen. •

Qi effort This effort is set by nature. It has no form and can be manifested in many different combinations depending on conditions. This effort is a flow.

•

Jing effort This effort has an assigned direction and is defined by different combinations, for example, combinations of the Five Elements or the Eight Forces.

•

Shen effort This effort is hidden. It has its own nature which cannot be expressed without proper understanding of jing effort. Shen effort is responsible for the personal rhythm of humans and represents their code.

The attempt to understand Taiji philosophy requires understanding of the symbol, which contains the knowledge of Taiji. The nature of Yang movement is defined by upward and right movements in men and downward and left movements in women. This means that in Taiji philosophy the same movement forms different efforts for men and women.

太 极 理 学

戒 空 85

Now we return to the concept of thirteen internal forms movements, which require only internal movement and no external movement. They define the laws of the thirteen figures and are externally complete.

太 极 理 学

The thirteen forms are depict thirteen form positions which fulfil the tasks of thirteen different efforts. These thirteen efforts have their corresponding concepts and can be defined from the position of qi, jing and shen efforts. It would be easier to study these efforts from the viewpoint of qi effort since, in order to understand them from the viewpoint of jing or shen, we need considerable amount of internal work (described later in the book). At this point we will discuss the thirteen efforts from the viewpoint of qi energy. The thirteen efforts of qi are: left foot/leg effort; right foot/leg effort; left hand/arm effort; right hand/arm effort; lower body effort; middle body effort; upper body effort; back effort; front effort; right side effort; left side effort; perineum effort; crown effort. Qi efforts cannot be understood independently of jing and shen efforts. In order to achieve this we need to remain within the three types of form realisation.

. • The Three types of Taiji Form Realization Realisation of Taiji can take place through consciousness/mind, through the energy and through the body.

戒 空 86

Naturally, it would be incorrect to assume that perfect physical form represents the achievement of Taiji. The form consists of a vessel defined by a law where the inner nature becomes manifest. According to Daoist theory, there exists thirteen or twenty-four forms. Can all of them be expressed physically? It all depends on how one is able to achieve integration of the body, energy and mind. To achieve this, one should always keep in mind the three types of sequences of form realization. The form must be perceived physically, mentally and through energy. Only then we can understand the thirteen aspects of movement structure.

. • The Thirteen Aspects of Structure of Movement

left

up down

backward

forward

Fig. .

太 极 理 学

right

The Thirteen Aspects of Structure of Movement

The whole structure of the movements of the thirteen aspects is oriented towards the four cardinal trigrams (Qian, Kun, Kan and Li). This structure is based on the spatial parameters (volume) controlled by Wu-ji. The twenty-four aspects of rest structure is formed by the conditions of threedimensional space.

戒 空 87

. • The Twenty-four Aspects of Static Structure

太 极 理 学

Parameters defining the  aspects of static structure: • Prenatal form • Postnatal form • Beyond-heavenly form

Fig. . Prenatal form

戒 空 Fig. . Postnatal form

88

. • Beyond-heavenly form The last parameter defining the twenty-four aspects of static structure is also determined by the thirteen aspects of structure and can include thirteen variations. The Beyond-Heavenly form depends on human nature, circumstances, time and personal volition. This means that humans may be categorized into thirteen types, each type manifesting this structure differently. The structure of a perfectly wise human being is presented on Fig. ..

Fig. . The structure of a perfectly wise human being

太 极 理 学

戒 空 89

太 极 理 学

戒 空 90

This structure manifests in a person who lives according to the laws of the Mean. This structure not only expresses the principles, it also exerts an influence on them. Each structure has its own nature of manifestation which is understood through the process of alchemical transformation. This provides further proof that real knowledge lies in the understanding of alchemical processes.

CHAPTER FIVE:

TAIJI TU STRUCTURE REALISATION

太 极 理 学

戒 空 91

. • Taiji Quan forms

太 极 理 学

In order to understand the Taiji Tu structure, we need to refer to Taijiquan forms. To being, let us examine the ‘Grasp the Swallow’s Tail’ posture (Lan Que Wei).

Fig. . ‘Grasp Sparrow’s Tail’ posture

戒 空 92

As with other postures, the ‘Grasp Sparrow’s Tail’ posture works with the main movement principles (nian). They include connection (lian), development of sticking force (tie) and the condition for preservation of the following force (xui). Preservation of the following force takes place in the forward and backward movements (wangfu) without breaking the connections (bu li bu duan). In this position the ‘tail of the sparrow’ is formed by the arm and the forearm. The position uses Peng (manifestation), Lu (contents), Ji (deepening) and An (transformation) forces. All movements are built by taking into account the horizontal energies (heng jin), which allows for the realisation of the eight jing energies, that is, the work of the Eight Miraculous Meridians. Hence, if energy is not gathered, it cannot be interconnected.

Fig. . Application of Lu force in the ‘Grasp Sparrow’s Tail’ posture

Let us now study the application of Lu force in the ‘Grasp Sparrow’s Tail’ posture. The position of the force changes in correspondence with the external Lu, whereby the nature of qi effort lies within the position, the nature of shen effort lies in concentration and the nature of jing effort lies in interconnection. Lu force is not simply a backward movement but also a condition for the realization of Lu-qi, Lu-jing and Lu-shen laws in the backward pull. Most importantly, we need the eight conditions for the manifestation of jing energy which allows us to reach a conscious result.

太 极 理 学

戒 空 93

. • The Eight Jing Energies

太 极 理 学

The Eight jing Energies represent the realisation the of the Eight Forces (Peng, An, Ji, Lu, Zhou, Kao, Cai and Lie). It is important to understand the difference between qi and jing forces, for example, the difference between Peng qi and Peng jing or Lu qi and Lu jing forces. While Lu qi and An qi express external correlation, Lu jing and An jing represent internal realisation.

Fig. . Lu qi force

戒 空 94

Lu qi represents the resultant state when the nature of qi is realised through Lu effort. Lu jing is the realisation of qi and production of jing through Lu effort. Lu qi represents a certain flow with set speed, and Lu jing is a rotation set by the speed.

太 极 理 学 Fig. . Lu jing force

While Lu qi is an independent force, Lu jing is a force transformed by all eight efforts. This means that Lu jing contains Lu-Lu, Lu-Peng, Lu-Ji, LuAn, Lu-Cai, Lu-Lie, Lu-Zhou and Lu-Cao. In order to realise all eight efforts we need to properly prepare the body and the mind. The jing body should absorb the energy, without which there would be no realisation of force. Energy absorption depends on internal rotation and is based on the law of the Unified Center. A complete realisation of Lu or Lu-shen is possible only through the Unified Center. In all other cases Lu will be manifested only partially. There are eight characteristics of realisation in each force. Proper understanding of this leads to realization of the thirteen and twenty-four aspects of the structure, otherwise known as the structure of movement and the static structure.

戒 空 95

太 极 理 学

戒 空 96

Fig. . Lu force position with respect to Ji force

Fig. . Application of Ji force in the ‘Grasp Sparrow’s Tail’ posture

The Jin force in the Grasp Sparrow’s Tail posture is also applied in accordance with the eight relations. Each force position forms conditions for the eight ways of realisation. If we are studying one of the forces in a position, this does not mean that the position cannot represent other forces. In order to understand how to follow a force, we need to understand the Eight Gathering conditions which form the basis of each force. The combination of the Eight Gathering conditions leads to a true understanding of the force.

. • Eight Gathering Conditions Eight Gathering conditions represent a requirement for the realisation of mental, energy and physical tasks. Although it is more convenient to describe this condition through body positions, we need to point out that the realisation of gatherings and correspondences represents a law controlled by part of the energy structure. If we study the gathering from the perspective of the physical body, we will return to the condition of qi nature. Eight Gathering conditions lead to the understanding of the thirteen qi energy efforts.

太 极 理 学

戒 空 97

太 极 理 学

left leg JI

left arm CAI

戒 空 98

right leg LIE

right arm AN

Fig. . Eight Gathering Conditions

front of the body ZHOU

the back KAO

stomach LI

head PENG

Fig. . Eight Gathering Conditions (cont’d)

太 极 理 学

戒 空 99

太 极 理 学

戒 空 100

Eight Gathering conditions (Lu Yin, Peng Yin, Kao Yin, Zhou Yin, An Yin, Cai Yin, Lie Yin and Ji Yin) represent the basis for understanding the jing force. Later on, we will discuss the Lu Yang, Peng Yang, Kao Yang, Zhou Yang, An Yang, Cai Yang, Lie Yang, and Ji Yang forces leading to the eight types of Ji force realisation. In fact, the Eight Gathering conditions define eight types of Ji realisation, in other words, they generate eight openings which represent conditions for transformations. Through these, we move toward the principle of force realisation.

. • Eight Types of Ji Force Realisation Each force has eight types of realisation based on the Eight Gathering conditions and the Eight Openings. Let us now study these concepts with respect to Ji force.

.. Kan force

KAN The Abyss

Fig. . Kan force

Kan force is the realisation of two Ji forces. Here the external force corresponds to the internal, while the gathering and opening correspond to the effort.

太 极 理 学

戒 空 101

..

Shi Force

太 极 理 学

SHI Military leadership

Fig. . Shi force

戒 空 102

Shi force produces a maximum gathering. An example of the realisation of this force are the Advance Step, Plant Punch posture whereby the gathering dominates over the opening.

.. Jie Force

太 极 理 学

JIE Liberation

Fig. . Jie force

Jie force includes a concealed form of change. In this position Yin energy remains dominant, leaving the impression of docility. The ‘Advance Towards the Seven Stars’ posture is an example of this force. Here the gathering leads to external cohesion of energy.

戒 空 103

..

Wei Ji Force

太 极 理 学

WEIJI Towards the balance

Fig. . Wei Ji force

戒 空 104

Wei Ji force is strongly influenced by fire and controlled by water. The ‘Wild Horse Parts Mane’ posture is an example of this force. Here the gathering is concealed in listening.

.. Meng Force

太 极 理 学

MENG Incompleteness

Fig. . Meng force

Yin energy also dominates in the Meng force where concentration is primary. A good example of this force is the ‘Needle at Sea Bottom’ posture. Here the gathering produces consistency which sustains concentration.

戒 空 105

..

Huang Force

太 极 理 学

HUAN Openness

Fig. . Huang force

戒 空 106

Huan force is determined by the extent of internal effort directed at forming the Yang effort. The ‘Step Back, Dispatch Monkey’ posture provides a good example of this force. The gathering is subject to change through external influence.

.. Song Force

太 极 理 学

SONG Dispute

Fig. . Song force

Song force is characterised by maximum activation of Yang effort, which introduces a state of conflict in this position. The ‘Hands Strum Pipa’ posture provides an example of this force. Here the gathering is similar to the Wei Ji position. This force dominates our ability to control while remaining distant.

戒 空 107

..

Kun Force

太 极 理 学

KUN Detachment

Fig. . Kun force

戒 空 108

Kun force is one which restrains and gathers while containing maximum realisation of Ji force quality. It is represented by the ‘Squatting Single Whip’ posture.

. • Understanding Force and the Three Great Equilibrium Laws

In order to understand force, we need to comprehend the Three Great Laws of Equilibrium. Without them the force cannot be realised in its complete form. To achieve this we need full concentration of qi, full realisation of jing and full connection with shen — only then can we describe force. For example, the An force in the ‘Grasp Sparrow’s Tail’ posture is defined by a lifting force. In other words, the realisation of the force in its pure form requires unified regulation of the Three Great Laws of Equilibrium: qi, jing and shen. Consequently, we can make a connection between force and form on one hand and an integrated system, such as the Yi-jing, on the other. In fact, the An and Ji forces define the construction of all forces. Ultimately, sixteen basic efforts (or types of circulation) are produced and these define the influences of Prenatal and Postnatal Heavens.

太 极 理 学

It is important to understand that postures are just the realisation of certain efforts. By studying them, we can analyse the matrix of Ji force. The Ji matrix defines true control over form. In fact, the Ji matrix represents a structure for realising the process of producing eight efforts ( Ji-Kao). When we reach an understanding of the eight efforts, we start to understand the sixteen positions of the Prenatal and Postnatal Heavens.

戒 空 109

. • The Sixteen Positions of Prenatal and Postnatal Heaven Efforts Postnatal Heaven

太 极 理 学

戒 空

Prenatal Heaven

Fig. . The sixteen positions of Prenatal and Postnatal Heaven efforts

110

The sixteen positions of Prenatal and Postnatal Heaven efforts represent a combination of efforts set by nature. Their development depends on the conditions called the ‘Beyond Heavenly’. Progress in development requires a consistent pattern, for example: +, +, +, and +. The starting point is relative.

Fig. . Spatial description of Prenatal Heaven

There are six types of rotation, eight forces, ten heavenly principles (pillars) and twelve earthly principles (earthly axes). This means that the nine vessels need to be connected together. Duality is distributed in eight directions, rhythm is generated through volume and rotations need to be enclosed in a form. In order to achieve all this, we need to understand the Mean.

太 极 理 学

Fig. . Medial description of Postnatal Heaven

The position of each form represents a structure either given or acquired, along with the qualities formed independently from the will of Heaven and Earth. Although this indication is only relative, it still exists. Therefore, shen spirit has its own spatial characteristics independent from the Initial. We also need to understand the connections per unit of time because the ways of realisation are assigned by these links.

戒 空 111

太 极 理 学 Fig. . Application of An force in the ‘Grasp the Swallow’s Tail’ posture’s lifting force

戒 空 112

Was there ever a form related to the Yi-jing system? This is the crucial question of Taiji philosophy. The answer is simple. The form is practice which generates effort. This cannot limit the mind with either physical or even energetical actions. Therefore, the relation must exist. Nevertheless, while it is important to understand that the energy has to exist, it still depends on a larger force, for example, a vacuum. The first step towards understanding this is related to concentration, which depends on the rhythm. Therefore, both the construction of the form and its performance should correspond to the assigned requirements. This takes us to Three Equilibrium Principles.

. • Three Equilibrium Principles

Qi

Jing

Shen

Fig. . Three Equilibrium Principles

The first type of equilibrium defines the internal balance and is described by the twenty-four trigrams, that is, by the eight trigrams in three dimensions or planes.

太 极 理 学

戒 空 Fig. . The twenty-four types of equilibrium

113

It is impossible to realise a form in the qi Equilibrium, even if it is understood it from the perspective of transformation. The jing equilibrium suggests equalisation of the efforts. This is why we need to understand the eight efforts: Peng, An, Ji, Li, Kao, Zhou, Cai, and Lie, and also the conditions for preserving them in the five directions.

太 极 理 学

戒 空 114

The jing equilibrium represents the thirteen conditions. For this we need to understand the eight efforts in five Yin and Yang transitions forming eighty movements, in addition to the entry and exit movements. In this case the form is sufficient for the attainment of depth. In order to transform one of the Eight Forces into internal effort, we need to set a direction. This means the practitioners needs to fulfil the task of eighty-one changes that is completed in the form, or one hundred and eight changes if we take into consideration strong human willpower. Only by using shen equilibrium can we achieve absolute connectedness. Since each posture accomplishes a necessary task (or has the potential to do so), we need to understand each posture to understand the whole form. Each posture fulfils the task of the internal and external circle, which leads to the understanding of the rhythm of the sixty-four changes.

CHAPTER SIX:

太 极 理 学

BALANCE

戒 空 115

. • Shen Balance

太 极 理 学

Qi, jing and shen balance focus on preserving the form and are based on the present, transformed and extra-heavenly nature. Shen balance is the highest of balances and is also known as the Supreme Principle. It defines how a structure corresponds to itself inside an absolute sphere and is the realization of all thirteen development laws and all the thirteen figure tasks. While this level is beyond any rational understanding and cannot be explained by logic, it should be mentioned.

Fig. . Shen balance

戒 空 116

. • Jing balance

.. Jing-Yin balance — Prenatal Heaven Jing balance is defined by two conditions: jing-Yin and jing-Yang. Jing-Yin balance results from the control of both sides. The more sides under control, the stronger the balance.

太 极 理 学

戒 空 117

太 极 理 学

Fig. . Jing-Yin balance — Prenatal heaven

.. Jing-Yin balance — Postnatal Heaven The thirteen jing structures are thirteen types of forms based on the correlation between  efforts and  directions. Jing-Yang balance is achieved by the number of combinations maintained. Transitional structure

1 Solid structure

戒 空 118

2

3

4

8

9

10

5

6

7

11

12

13

.

Uncontrolled structure

.

Structure controlled The structure maintained by the sides is determined by two efforts by the external or acquired effort

.

Chaotically gathered In the chaotically gathered structure the form can structure preserve the conditions, which maintain each other

.

Gathered structure

The gathered structure is determined by potentially gathering a structure with no initial form.

.

Filled structure

The filling structure is determined by the ability to fill a given space

.

Structure built from within

The structure built from within is defined by an effort which creates the speed necessary for preserving the form.

.

Structure built from without

The structure maintaining the various forms defines control of the life time and energy preservation

.

Combined structure

The combined structure depends on the presence of forces and whether it is possible for them to influence the internal and external transformation process

.

Self-sufficient structure

The self-sufficient structure is capable of producing other structures. It is almost perfect

.

Potential structure

The potential structure is in the state of constant creation

.

Ripening structure

The ripening structure ends up either destroying itself or creating new life forms

.

New limit structure

The new limit structure develops through its own rhythm

.

Limitless structure

The limitless structure is beyond the laws of earthly existence

The transitional structure shows incompleteness of the structure. It is defined by the effort that maintains plurality

太 极 理 学

戒 空 119

. • Qi Balance

太 极 理 学

Fig. . Qi balance

Qi balance provides conditions for achieving energy coordination. Although this balance is worth mentioning, it has no purpose for Postnatal Heaven.

Tai Earth

戒 空

Fire Heaven Water

Earth Fire Heaven Water Earth

Fig. . Principle of balance

120

Earth

CHAPTER SEVEN:

THE FORM AND YIJING

太 极 理 学

戒 空 121

太 极 理 学

The form presents realisation through De (virtue) whereby each position is represented by a certain pattern. The same pattern can be manifested differently depending on the time of the year, the season and its correlation with the body, its energy and the consciousness. In order to ensure that the form corresponds to the laws described by the Yi-jing, we need shen balance, that is, the ability to hold or maintain. This condition is called Fu Xi and it empowers our spirit to be independent from external factors.

Fig. . Trigram order according to Fu Xi

Under the condition of Fu Xi, energy development depends on its internal manifestation in humans, which in turn directly corresponds to the generation of effort. In other words, Fu Xi is the condition required for internal growth. It is a necessary but insufficient process because it only controls the condition of Prenatal Heaven. In order to ensure that this process is constantly developed, it needs to be managed or controlled. This task fulfilled by the King Wen condition.

戒 空 Fig. . Condition of Fu Xi

122

If the condition of Fu Xi expresses a form of constant maintenance of the Yin and Yang axes, the condition of King Wen expresses the control of its growth. Li

Kun

Xun Dui

Zhen

Qian

Gen

Kan

太 极 理 学

Fig. . Condition of King Wen

Fig. . illustrates the state of constant growth whereby the Eight Efforts

generate a common meaning.

Peng

Dui

Li

Kan

Zhou

Gen

Lie

Qian

戒 空

Fig. . Eight Efforts

123

The Eight Efforts represent the eight changes in the space occupied by humans. Change here refers to the King Wen condition, that is, the correlation between the internal and the external realised through the balance of the jing condition.

太 极 理 学

戒 空 124

. • Eight Positions of Jing Condition The jing condition is the state whereby the eight positions are interconnected. In order to understand how these eight positions work, we need to understand the two types of ‘appropriateness’ in our body — the appropriateness of the Yang axis and the appropriateness of the Yin axis.

Fig. . The Eight Positions of jing condition

If we study the form, the ‘Single Whip’ posture is the main position of appropriateness. Here, the Yin axis is harmonious with the Yang axis. Depending on the effort expended in this position, for example, whether the stance taken is high or low, we have a correlation between the internal and the external circles. What makes this position interesting is the fact that it links the correlation between axes with the realisation of two main efforts: absorption and circulation (jin le).

太 极 理 学

Fig. . The ‘Single Whip’ posture

戒 空 125

. • Correlation between Axes: Rhythm in Form

太 极 理 学

Fig. . Correlation between Axes

The correlation between the axes is the key to understanding Taiji philosophy through form. It is determined by the condition of axes and mainly depends on the conditions, that is, the four rhythms of Prenatal Heaven, that is, whether there is Yin or Yang.

Yin Rhythms

戒 空 126

Yang Rhythms

Fig. . Yin and Yang Rhythms

The level of rhythm is determined by the degree of concentration, the orbit and speed. Concentration is created by the mind; orbit is determined by energy; and speed depends on the body. We also need to understand that each element will tend to compensate for any deficiencies displayed by other elements, as naturally happens in any harmonious process. Should this natural equilibrium not occur, over-development of one element, be it physical or mental, over another will inevitably result. The concept of rhythm in form is manifest in its position and speed of performance. If we focus on position, the rhythm of the form is set by energy gathering; if we focus on speed of performance, the rhythm is set by energy unwinding.

. • The Concepts of Heaven, Earth and Man

太 极 理 学

At this point in the book, we now have a better understanding of the concept of ‘Heaven, Earth and Man’. At a microcosmic level, they correspond to the mind, the body and the energy. Each of these areas may be subdivided into three more levels, bringing us to the important concepts of the ‘enlivened mind’ and the ‘conscious body’. The ‘enlivened mind’ describes a mode of thinking, a the state of ‘fifth degree’ vision where the mind processes information based not on desires, compulsions or the senses but rather on the principle of assimilated knowledge that prevents energy loss and waste. This level of consciousness is the highest point of vision attainable by humans. There are nine levels of vision in total. The ‘conscious body’ is capable of absorbing, analysing, accumulating and transmitting knowledge to the brain. The ‘Heaven, Earth and Man’ concept is based on different forms of correlation. It is easier to study them based on the level of form effort in relation to one position or a combination of actions. The former presents the Fu Xi condition or effort and the latter, the King Wen condition.

戒 空 127

太 极 理 学

Fig. . Example of a Heaven position

Fig. . Example of an Earth position

戒 空 Fig. . Example of a Man position

128

The correlation between physical, energetical and mental efforts leads to the understanding of the ‘Heaven, Earth and Man’ positions. This three level concept can be considered both as different form-creating patterns (positions) or as a single pattern divided into three efforts. If we study the different efforts based on the examples provided by Zhen Manqin, Zhen Weimin and Yang Chengfu, we can see that each effort has one dominating element: consciousness/mind (Heaven), energy (Man) or body (Earth). The energy circulates properly only when there are two correlating sources — Heaven and Earth. We should also take care not to confuse the concepts of physical and energy efforts.

Fig. . Heaven Zhen Manqin

Fig. . Earth Chen Weimin

太 极 理 学

Fig. . Man Yang Chengfu

We conclude this chapter by providing a chart of the Eight Efforts based on the concept of Three Distributions. This enables us to understand how the -level matrix works in practice.

戒 空 129

. • The Eight Efforts

太 极 理 学

戒 空 Fig. . The Eight Efforts in accordance with the Laws of Heaven, Earth and Man

130

. • Outline of Sixteen Prenatal Heaven Form Trigrams

太 极 理 学

戒 空 Fig. . Outline of Sixteen Prenatal Heaven Form Trigrams

131

. • Sixteen Positions

太 极 理 学

戒 空 Fig. . Sixteen Positions

132

太 极 理 学

戒 空 133

Other books by Alquimia Publishing:

CHEN XIN:

The Illustrated Canon of Chen Family Taijiquan Chinese-English bilingual limited edition

OLEG TCHERNE

Mythology of Taiji

Chen Changxing Chen Village Restoration Project

• Q. Who was Chen Changxing? A. Chen Changxing was the fourteenth generation Master of Chen family Taijiquan who taught Yang Lu Chan, founder of the Yang style.

Q. What is the Chen Changxing - Chen Village Restoration Project? A. An effort to preserve the heritage of Taijiquan by restoring Chen Changxing’s home in Chen Village, Wenxian, Henan Province, China.

Q. How is the project being funded? A. By proceeds from the purchase of Master Chen Xiaowang’s calligraphy or through direct contributions.

Q. How do I purchase calligraphy or make a contribution A. Through the website below and in person at Master Chen Xiaowang’s seminars worldwide. All people who buy calligraphy or make a direct contribution will have their name and the amount carved into a stone tablet to be displayed in Chen village.

•

www.chenxiaowang.com

www.inbiworld.com

www.wctag.de

www.chenxiaowang.com