Tai Chi Classics

The Theory of Tai Chi (by Zhang San-feng)

The Theory of Tai Chi is probably the most important work in the collection known as the Tai Chi Classics, It is attributed to Zhang San-feng and contains many of the most quoted sections. Zhang San-feng was a 12th Century Taoist monk who is often named as the creator of tai chi.  It is said that he witnessed a fight between a snake and a crane at the Purple Summit Temple on Wudang Mountain and this inspired him to create tai chi chuan. His writings have been passed down through the centuries and key sections are translated below.

In any action, all parts of your whole body should move lightly and agilely.  

They should be functionally and sequentially linked throughout the body.

You should feel that all of your body’s joints are connected with full linkage.

Qi should be active and your spirit of vitality (shen) should be concentrated inwards.

Do not show any deficiency, neither concavity nor convexity in movement. 

Do not show disconnected movement.

The jin is rooted in the feet, bursts out in the legs, and is controlled by the waist, and exhibits in the  fingers of the hand.

From the feet to the legs, and legs to the waist; all should move as a unit  to get their functional integrity.

By moving as a unit, you can advance or retreat with precise timing to catch the optimum moment and advantageous position.

If precise timing and good position are not achieved and the body does not move as a unit, then the cause of this fault must be sought from your waist and legs; they may not be strong or flexible enough. 

This fault often shows when you are moving up or down, backwards or forwards.

Where there is something up, there must be something down.

Where there is something in front, there must be something behind. 

Where there is something left, there must be something right. 

If you intend to move up, you must simultaneously show a contrary tendency below and loosen your opponent’s roots, so that he can be easily pushed off.  Like pulling a tree out of the earth, it will be much easier if the root has been shaken and loosened first.

One must distinguish substantiality from insubstantiality. 

Where there is substantiality, there must be insubstantiality. 

In all ways, one has to distinguish one from the other.

The whole body should be linked together through every joint; do not show any interruptions.

Long Boxing is like the flow of water in the Long River running without end. The thirteen kinetic movements are: peng (warding), lu (diverting), ji (pressing), an (pushing), cai (plucking), lie (splitting), zhou (elbowing) and kao (body bumping) which are connected with the eight trigrams, and jin (stepping forward), tui (stepping backward), gu (look to the left), pan (look to the right), and ding (central equilibrium) which coincide with the five elements.  Peng, lu, ji, an are called the four straight directions toward the south, west, east and north respectively. Cai, lie, zhou, kao are the four diagonal directions toward the four corners of northwest, southeast, northeast and southwest respectively.  Jin, tui, gu, pan, ding are associated with metal, wood, water, fire and earth respectively.  All these together construct the Thirteen Posture Long Boxing.

(Original note: This is the work of Zhang San-feng of Wu-Dang Mountain, who wanted the “heroes” in the world to prolong their life and not solely for martial arts).

Tai Chi Quan Lun (by Wang Zhong-yue)

Wang Zong-yue is well respected as the author of the handwritten Tai Chi Quan Lun which was discovered in 1852.  Although his identity is not fully established, some scholars believe he was a fifth-generation disciple of Zhang San-feng. 

Tai Chi comes from infinity (wuji); from it spring yin and yang. 

In movement the two act independently; in stillness they fuse into one. 

There should be no excess and no insufficiency.

You yield at your opponent’s slightest pressure and adhere to him at his slightest retreat. 

To overcome the strong and hard by the gentle and the soft is termed yield. 

To remain in the most advantageous position and let one’s opponent be at a disadvantage is called adherence.

Respond quickly to fast actions and respond slowly to slow actions. 

Although the changes are numerous, the principle remains the same.

Diligent practice brings the skill of understanding the jin (energy strength). 

Continuous practice will eventually lead you to the ultimate goal of a godlike stage in completing mastery of an opponent without recourse to detecting his energy. 

This, however, requires arduous practice. 

The spirit of vitality reaches to the top of the head and the qi sinks to the navel. 

The body is held erect without leaning in any direction. 

Your opponent should not be able to detect your change from substantial to insubstantial or vice versa, because of your quick sensitivity in affecting this change. 

When your opponent brings pressure on your left side, that side should be empty. 

The same holds for the right side. 

When he pushes upward or downward against you, he feels as if he is encountering nothingness. 

When he advances against you, he feels the distance increasing drastically; when he retreats, he feels it exasperatingly short.

Your entire body is so light that a feather will be felt and so pliable that a fly cannot rest on it without setting it in motion. 

Your opponent cannot detect your moves and intentions but you can anticipate his. 

If you can master all these principles you will become a peerless fighter.

In martial arts there are myriad schools. 

Although they differ in form and scale, they can never go beyond reliance on the strong defeating those who are weaker or the swift conquering those who are slower. 

Yet these are the result of physical endowments and not practical application and experience.

The strong and the quick, however, cannot explain and have no part in the deflection of a thousand pounds of momentum with a trigger force of four ounces or of an old man triumphinging over a great number of men.

Stand like a poised scale and move actively like a cart wheel.

With your center of gravity displaced to one side, you can be fluid. 

If you are weighted on two points, you become stagnant and will be pushed over easily.

Many persons who have studied tai chi for a number of years have not developed properly and continue to be subdued by others because they have not realized the error in double weightedness.

To avoid this fault, you must understand the relationship between yin and yang. Coordinate your stickiness with yielding. Yin cannot be separated from yang nor can yang be separated from yin. 

When yin and yang complement each other, one will interpret the tenacious energy, or understand the jin, correctly.

Once you understand the jin, the more you practice, the more your skill will be. 

After this, by practicing vigorously, studying and remembering, one can reach the stage of total reliance on the mind. 

Forget yourself and yield to others. 

Above all, learn these techniques gradually and correctly, the slightest divergence will take you far off the path.

The Song of Push-Hands (by Wang Zhong-yue)

The Song of Push Hands is written in the form of a traditional poem.  It is one of the earliest documented writings on tai chi and it describes basic push hands principles and skills. 

In ward-off, rollback diverting, press and push (peng, lu, ji, and an), have purpose with every action and always perform with significant caution.

With all parts of your body coordinated, there will be no opening to let your opponent attack you.

If your opponent uses force strike against you, 

You can use four ounces to defeat a thousand pounds of force by diverting the oncoming force into emptiness.

Entice your opponent in and divert him to lose his balance while you assert your jin at the same time.

Sticking, adhering and following; do not lose contact and do not resist your opponent. 

Chant of the Thirteen Kinetic Movements (by Wang Zhong-yue)

Never neglect any of the thirteen kinetic movements.

The waist is the source of your postures’ senses and perception.

Be attentive to the slightest change from full to empty or insubstantial to substantial.

Let the qi spread through your whole body constantly without hindrance.  

Tranquility embodies motion, motion embodies tranquility.

Make your changes according to your opponent and let him wonder.

Study each posture carefully and with deliberation. 

When done correctly all will appear effortless.

At all times pay attention to your waist.

Completely relax your abdomen and the qi will be activated  rising up in full swing.

If your coccyx is centered and erect, your spirit will rise up to the top of your head.

Your pliable body should be light and agile, and the top of the head is suspended as if from a string above.

Carefully study the means of opening and closing; extension and contraction are done with effortlessness and freedom.

Fundamentals and guidance should be made through oral teaching,

while skill is gained through self-study and continuous practicing.

What is the main principle of tai chi ?

Your mind is the primary actor and your body’s bones and flesh are the secondary one.

What is the final purpose of tai chi?

It is rejuvenation and prolonging life beyond the normal span.

This poem consists of 140 characters,

Every word of this song has enormous value and importance.

You will waste away your time if you fail to follow this poem attentively.

An Internal Explanation of the “Chant of the Thirteen Kinetic Movements” (by Wu Yu-xiang)

Wu Yu-xiang (1812–1880) was a tai chi teacher and government official active during the late Qing dynasty.  Wu was a scholar from a wealthy and influential family who became a senior student of Yang Lu-chan.  Wu also studied for a brief time with a teacher from the Chen family, Chen Qing-ping, to whom he was introduced by Yang.  There is a relatively large body of writing attributed to Wu on the subject of tai chi theory, writings that are considered influential by many other schools not directly associated with his style.

Part I:

Use your mind to move the qi and direct the sinking, then your qi can gather in the bones.  This is what is called “The waist is the source of your postures’ senses and perception.”

Your intent and qi should change actively and circle lively.  This is what is called “Be attentive to the slightest change from full to empty or insubstantial to substantial.”

Your upright body is erect, peaceful and comfortable, able to support all around you; your qi is to be directed throughout your body as if a pearl traveling nine zigzagging paths, there is nowhere it does not reach.  This is what is called “Let the qi spread through your whole body constantly without hindrance.”   

When emitting your inner energy power you should be sunk, relaxed and quiet, in one direction only.  This is what is called “Tranquility embodies motion; motion embodies tranquility.” 

In moving back and forth you must add spiral turns, advancing and retreating you must have coiling changes.  This is what is called “Make your changes according to your opponent and make him lost in wonder.”

In curves seek the straight, store up your qi then emit.  This is what is called “Study each posture carefully and with deliberation, and pay attention to your waist at all times.” 

Lift your consciousness, then you can be without worry about being slow or heavy in motion. This is what is called ”Completely relax your abdomen and the qi will be activated in full swing rising up.”

Relax your neck and prop up the head with jin, sink the qi to your abdomen, not slanting, not leaning.  This is what is called “If your coccyx is centered and erect, your spirit will rise up to the top of your head.  Your pliable body should be light and agile, and the top of the head is suspended as if from a string above.”

Moving your body using qi can make all movements smooth according to your mind.  This is what is called “Opening and closing, extension and contraction are done with effortlessness and freedom” 

The mind is the order, the qi the flag; the consciousness spirit is the commander and the body is the servant.  This is what is called “Your mind is the primary actor and your body’s bones and flesh are the secondary one.”

Part II

Your body is moving, but your mind holds precisely to quietness.  You must accumulate your qi while calming your spirit. Your mind is the command, qi is the flag, your spirit is the commander, and your body is the one taking the order.  Always keep this in your mind, and you will gain greatly in your practice.  

First you should understand tai chi in your mind, then your body, acts following your mind.  When your body understands, your hands and feet movements will be automatically synchronized with your mind.  This means your hands and feet in contact with your opponent can act naturally and quickly without needing time to think how to respond.  Therefore, you can act smoothly in abandoning yourself to adapt to your opponent’s moves, not against him but to ride on his energy flow and divert him into emptiness.  It is called using only four ounces to defeat a thousand pounds.  

You must know that in moving, everything moves; when you are quiet everything is quiet. Inside movement there is quiet, and inside quiet there is movement.  The resolute consciousness is inside of you, but the comfortable and relaxed body is your outward appearance. You must react to your opponent’s move, going along with him lively, do not force your opponent by your will.  Do not value your physical breath, it has no strength. Cultivate your inner qi to accumulate the pure power. If your opponent does not move, you do not move; if he moves slightly, then you should be ahead of him.

Practice to know yourself before you can handle smoothly attacking at your will; for yourself to stick to others, you must know others through touching.  This is the only practical method that you can deal with attacking neither too late nor too early.  

You must be able to raise your spirit’s consciousness, then you don’t have to worry about being slow and heavy in motion; sticking with your opponent and following him with agility, you will see the ingeniousness of sending him into emptiness. 

You should balance yin and yang in your movements back and forth, and coordinate your hips opening and closing while you are turning left or right, advancing or retreating.  Remain alert and watch for an opportunity, always seek the moment to borrow strength from your opponent.  You should integrate your whole body’s energy for the strike to make yourself invincible.  You must keep your body upright without leaning and be able to defend yourself all around.  You should be like a mountain when you are stable and quiet; you should be like a turbulent river when you are in motion.  Step forward like you are approaching the edge of a deep pond, and mobilize your energy as if pulling silk threads from a cocoon.  Reserving the potential jin is like drawing a bow; releasing it is like shooting an arrow.   You should be ahead of your opponent.

Your qi is to be directed as if a pearl passing through a zigzag hole reaches any part of your body without hindrance, there is nowhere it does not reach. The mobilizing of qi is like your jin should be mobilized like steel refined a hundred times over, and there is nothing hard that it cannot destroy.  Be like a hawk swooping down upon its prey, and your spirit should be like a cat catching a mouse. Seek the straightness in a curve; reserve jin before releasing it.  To withdraw is also to attack and to attack is also to withdraw; they are joined seamlessly.

Extreme softness leads to extreme hardness.  You should be able to stick to and follow your opponent, then you can be agile.  Cultivate your qi in your practice and store your surplus energy.  Then you are ready to handle a challenge at any moment. 

Four Word Secret Formula  (by Wu Yu-xiang)

Wu Yu-xiang (1812–1880) developed the “Four Secret Word Formula” to teach his students how to listen to another person in push hands and how to combine the internal energy with external movement to form a whole in tai chi practice.  He was a scholar and student of Yang Lu-chan and later briefly of Chen qing-ping. He went on to create the Wu (Hao) tai chi style.

Spread: Cultivate your qi so you are able to spread your energy upon your opponent’s jin so he cannot move freely.

Cover:  Use your energy to cover the point of his attack.

Confront:  Use your energy to match his approach precisely.

Swallow:  Use your energy to swallow and dissolve his power completely.