Category: Tai Chi

The “Practical Method” of Chen-style Taijiquan developed by Hong Junsheng brings the TaiChi principle into spectacular clarity.

While the forms are given evocative and compelling names such as “White Crane Flashes Wings” and “Part the Wild Horse’s Mane”, the actions which are necessary to perform them are quite simple.

The actions of the upper-body can be reduced to, essentially, two forms. Following the general arc of a circle, the arms are either travelling one way or the other! The Practical Method refers to these as the “Positive Circle” and the “Negative Circle”.

Circular actions of the arm imply motion on both the plane of In/Out as well as the plane of Up/Down. Combined with rotation of the central axis of the body and proper action of the lower-body, these two circular paths account for the entire lexicon of arm actions across all the forms of Taijiquan.

More specifically, the Practical Method asserts that inward action is performed by the elbow (represented by the dots in the illustration above). The elbow is either travelling toward the body from a high, or a low, position. Once the elbow arrives at the body the waist turns (signified by the figure-eight shape) and sets a trajectory for the continued motion of the arm, either on its current course around the circle or reversing course to retrace the circle on which the elbow arrived. Lastly, the hand (shown as an X above) is delievered outward along the circular path in accordance with the trajectory set by the turning of the waist.

The two arms, moving in various combinations along the circular paths described by the Practical Method, need not attend to anything else. The names of postures are merely shorthand and fanciful expressions of very simple directions.

Open and Close:

Brush Knee:

Play the Lute:

Deflect Downward:

Parry and Punch:

Embrace the Tiger:

Return to Mountain:

The movement principles of TaiChi, and their expression in the field of Taijiquan (Tai Chi Ch’uan), are far less mysterious than they seem.

For a variety of reasons, Truth can be hard to come by. The biggest impediment, however, is almost always our own refusal to see what is actually quite obvious.

In many cases, a good Teacher will assist us in discovering how to see what we do not see intuitively. In some cases, a good Teacher must further obscure what we do not see intuitively. Yet, in both cases, the task of learning is ultimately up to the student.

The curriculum of Taijiquan has been adapted and even watered-down as it has spread across the globe. As noted above, in some cases this alteration has been intentional and perhaps has been functional or even necessary.

However, as the modified traditions are passed down and further modified with each iteration, the Truth and fullness of the curriculum becomes harder and harder to revive.

While Taijiquan has been adapted to increase accessibility and has helped a massive amount of individuals with countless physical and mental health challenges, there is rarely more than procedural lip-service to the definitively Martial origins and underpinnings of the exercises.

It is undeniably true that Taijiquan is a system of Qigong and has powerful health benefits. It is equally true that Taijiquan is a system of Martial Arts, and the movements and methods of Taijiquan have practical application in combative or self-defense scenarios.

While the reality of this Martial connection is unnerving to some, the underlying principles which make Taijiquan effective for Martial purposes are equally applicable to most (indeed, possibly all) athletic Human endeavors.

The generation, control, and transmission of Power might be the ultimate skill of Taijiquan, which is a useful ability in general. For baseball players, construction workers, and even a little old lady, the ability to mindfully use Power is worth cultivating.

The skill needn’t be Martial in application, but there is no better platform for observing the movement principles of Taijiquan than in the context of Martial Arts. The “Ch’uan (Quan)” in TaichiCh’uan/Taijiquan means “fist” or “boxing” and to see Martial movements is to see the principles of TaiChi in action.

Below you will observe blatantly Martial movements, but if you look beyond the merely Martial you will see the principles of Follow-Step (from Sun-style Taijiquan), Rooting, Zhan Zhuang Posture, etc.

The principles are present, whether the action is obviously Martial or not. Learn to see the principles everywhere and you can begin to use them anywhere.

In Today’s class, we reflected on whether TaiChi is meant to be a solo endeavor, or intended to be a group exercise.

True to the wisdom of TaiChi, the answer is both!

The dynamic of a group depends upon the dynamics of each individual.

A thriving group experience requires the individuals to each bring the best of their skills and knowledge to the collective.

When an orchestra prepares for the big performance, each player spends hours dedicating themselves to their individual task. The entire orchestra doesn’t convene, and nor should it, just because the 5th violin player is struggling with a meticulous passage.

The solitary efforts of the 5th violinist are the ground for breakthroughs which can be made worthwhile when the larger whole comes together. The individual can devote their solo-practice time to whatever they need without hindering the group, yet without the group’s effort, the individual effort may not have a platform for expression or application.

The lone violinist cannot truly play the symphony as an individual, and the orchestra cannot truly play the symphony if any individual is blundering.

The strength of the whole is dependent on the strength of the individuals.

TaiChi, as a Practice, is an opportunity to refine ourselves as individuals so that when we enter into collectives we inherently make them better. The greatest service we can do for the whole is to be a whole-individual. When the whole is optimal and healthy, it can accommodate many individuals.

When practicing solo, it is both for your personal benefit and the benefit of others. You cannot share what you don’t understand nor contribute what you do not have.

When practicing in a group, it is for the benefit of the group and for your own personal benefit. You can bring your enthusiasm and energy, but managing the needs and preferences of Others is an exercise which cannot occur in isolation.

The TaiChi Principle is most blatantly manifest as Self/Other. Without Others, or a collective, our understanding of “Self” or “me” is incomplete. Without a sound sense of “Self”, “me”, or “I”, then we cannot meaningfully relate to a group or a whole.

For TaiChi Practice to be complete, we will invariably need to experience and explore both the social and solitary conditions of our Humanity.