We represent the execution of some of the movements of the form of 36 movements of taiji quan of the chen style and its link with TCM or energetic development of movement in the human body.
1- QISHI. 太极起式. Initial position.
The energy passes through the Void (Wuji) and connects with the Dantian. The organs and the viscera find their natural and correct position. Then the energy spirals up the path from the kidneys to the heart. The trigrams KAN and LI (Water and Fire) unite. In the Yijing we read: “- From the Taiji arise the 2 Symbols (Yin and Yang); from the 2 Symbols arise the 4 Figures (small Yin and large Yin, small Yang and large Yang): from the 4 figures arise the 8 Trigrams” In the initial position, the moment of meditation with the feet joined represents Taiji: there is no division, there is no discrimination … The 2 Symbols are represented by the separation of the feet, which represent the manifestations of Yin and Yang. The 4 Figures are symbolized by the four points that mark the arms in the spiral at the beginning. The 8 trigrams indicate the mobilization of all body energy, down to the last atom.
2- JINGANG DAO DUI. 金刚捣锤. The Buddha Warrior grinds the cereals.
Jingang (Diamond) is the name of the guardian gods of Heaven in Buddhism, equivalent to Vajra or Tibetan Dorje. Its movement helps to harmonize all the energy of the body. The energetic vitality flows from the four sides, concentrating it inside the belly, filling the Dantian. The Earth Trigram (KUN) is activated, and the 5 Elements find their correct energy. This movement sinks and concentrates energy in a centripetal manner.
Direction of energy in the “Buddha Warrior” movement.
3- LAN ZHA YI. 懒扎衣. Remove the skirt or / the tunic.
The ancient Chinese fighters must have devised a move that would allow them to push the front of their long robes aside before going into combat. Chen-style taiji begins with this movement to pay tribute to the masters of bygone times. In this exercise, the arm is extended languidly to unblock the reflex zone of the liver, thanks to the rotation of the lumbar zone (Water generating Wood). The KAN and ZHEN trigrams are put into joint action, represented respectively by the little finger, which directs “the movement at the beginning and then by the action of vertically straightening the index. This movement has a particularity that makes it special: the YANG (left) side, folds inwards, while the YIN (right) side extends, with which the 2 Poles exchange their positions and circulate the energy in a full.
4- BAIHE LIANGCHI. 白鹤亮翅 . The white crane spreads its wings
The name points to a large wader standing in the middle of the water, opening one of its wings to dry the water deposited in it, or shading the river to better see the fish it wants to catch. The energy – first descends towards the kidney (KAN trigram, Water), and then ascends thanks to the upward impulse of the sternum, which, aided by the relaxed deployment of the arms, accommodates the energy of the heart. The axis of the movement is in the Shanzhong acupoint (Ren-17), with which the spirit concentrates. The union of water and fire is recognized in the Yijing text, with the name of Weiji 511 (“Before the end”, hexagram No. 64) The gesture of the arms should indicate such force as to separate Heaven from Earth. Let us remember, finally, that “fire” movements are characterized by stretching. This exercise massages the heart and benefits the heartbeat, local anatomy, etc.
11- DAO JUAN HONG. 到卷宏. Walk backwards curling your arms
The fluidity and balance of Taijiquan are evident in this exercise. These qualities arise from the good positioning of the head, which must be centered, erect, light and agile like carrying a cup of tea on it. This is the concept Xu ling ding jin (`r J9:),” stay light and agile, and bring energy to the crown. “In opening and closing the arms, simultaneously expand and contract the mind. Loose movement is essential of the cervicals, which help the body’s energy to connect with Nature. The Baihui acu point (Du-20) opens towards the Sky. Those practitioners with balance difficulties must tirelessly perform this exercise. It also benefits the brain and its faculties (intelligence, memory …), thanks to the balance between the two hemispheres, the excellent blood supply and the biochemical reactions that it provides. “Lats cannot be opened easily, practicing this movement ‘will’ be of great help to achieve this. In Qigong it is said that the energy that goes up through Dumai must enter through the Baihui point (Du-20); sometimes, however, it does so at another point, called Naohu (Du-17), and it is poured over the head in a disorderly manner. If we practice this movement correctly, this problem will disappear.
This name arises in the new nomenclature of the XinJia form, but formerly it was called, (Chu shou 初 收) as it was described in the form in Chen Xin’s book.
The Chu Shou posture is used during the second section of the traditional or ancient Laojia form, to express the closing of the movement. The right hand is placed in front while the left rests slightly behind and below. Both hands remain separate but are connected in a certain order to form the gesture of ‘retracting with both hands’ at chest level. Simultaneously, the spirit of the whole body gathers in one place to maintain control over the entire posture. Concentrating spirit and strength and gathering scattered attention refers to ‘withdrawing’, which is used to form a connection between the anterior and posterior postures. Both hands move in sync to grasp and draw the opponent’s right forearm into a vacuum grip. Done correctly, this move could indicate impending victory.
Although the movements of this posture may seem simple and of a modest scale, they require a large amount of qi to accumulate in the chest area, so that the jin force can be pushed up to the crown, in the same way the lungs fill with a large volume of air and can exert upward pressure. The movements also stimulate the cloudy qi to come down and allow the pure Zhong-qi to accumulate in the Danb-tian.
This exercise is especially strengthening, it regenerates the energy of Zhong Qi returning to both kidneys, to mobilize the energy through the 4 extremities. The qi flows into the bones, to fill the muscles and skin. As a result of long practice, agility is gained.
The whole body extends naturally, starting at the navel, both hands are extended out from east to west; simultaneously, the jing essence is rolled up the left arm in direct motion to produce the silk-winding energy effect: Concentrate the energy (jing essence) on the crown and look at the tip of the middle / middle finger of the left hand At the same time, control the situation in front and behind, left and right, up and down the body, paying close attention to every detail of the posture.
The execution of the Simple Whip was done within the structure of the four hexagrams; Kan (29), Li (30), Pi (12) and Tai (11) to manifest their inner meaning through hexagrams.
Yun Shou’s liberation is like a dragon, holding up the eight parts of the body: the head, the crotch, the heart, the eyes, the ears, the arms, the legs and the waist.
In this posture, the jing essence must be accumulated on the crown. Looking at the tip of the middle / middle finger of the right or left hand. The hands move in harmony with the feet, and in coordination with the breath. The shoulders should be relaxed and sunk down.
Bend the knees, during the movement, to discharge the energy in the soles of the feet. Both feet alternate steps without a break: when the left foot is placed on the floor, withdraw the right foot 15-18 cm next to the left, and then place it on the floor in a foot-to-heel position.
Each foot makes three circles, meaning that the left foot is stepped west three times, the right foot retreating along with the left after each step. The third step marks the transition to the next pose. The jing essence flows down from the root of the thigh in a spiral motion towards the toes.
Meanwhile, draw the first half of the circle in direct rotation with the right hand to allow Zhong-qi to flow out from the armpit in slanting spirals towards the fingers. Then as the second half of the circle is drawn, Zhong-qi returns to the armpit in the same slanted spiral, flowing inward from the east. Adding both semicircles rotating up and down, we get a complete circle.
The right hand is related to yin and symbolizes the moon. The left hand is related to yang and symbolizes the sun; Qian is the symbol of the sky, and when the hands pass over the head, it is like the alternation of the sun and the moon in the sky of the Li hexagram (30 double fire), symbol of clarity, sunrise and commitment / attachment.
The Gao Tan Ma posture derives its name from its posture that resembles riding a horse.
Its posture suggests that the body is raised and leaning slightly forward, like a person preparing to ride a horse, one hand holding the reins and one foot on the stirrup.
At the same time, he also directs the left foot, which takes a step back to rest on the ground facing east. Meanwhile, the torso faces south.
The right hand rotates in direct rotation to wind jing essence, while the left hand winds the energy in reverse direction.
Gao Tan Ma is associated with the Shi-he hexagram, since martial arts cannot go without attack and defense to protect themselves. A similar line is drawn with the upper and lower ‘jaws’, whose attacking qualities are imitated by both hands – when high is between the ‘jaws’, the action or chewing is activated.
The great symbolism of the Shi-he hexagram is formed by the trigrams for thunder and fire (with lightning as its extended form). This means that the mind / heart of a noble person is bright like lightning, and the four limbs move vigorously like thunder.
30- SHENGDI LONG. 省地龙. Lying dragon.
The arms are separated from the body opening the rib cage, benefiting the energy of the liver. The low and open posture helps to open the kidneys and sexual organs (Trigrams ZHEN – Thunder, wood -, and KAN – Water, kidneys -). The body compresses the energy in the Dantian, and the Huiyin point (Ren-1), located in the perineum, opens, pushing the Qi through the Renmai Meridian (Channel of Yin energies). The Huiyin point is the first open point in the Cosmic Micro Orbit meditation. Practicing this exercise regularly will help stimulate this Qigong journey.
The more open the movement, the more effective in its ability to push energy from the perineum to the Dantian: It acts on the reproductive organs and the sexual factor, promoting healing in cases of impotence, premature ejaculation, azoospermia, anovulation, amenorrhea, dysmenorrhea , etc
36- SHOUSHI. 收式. Final move.
In this exercise, probably the most important of all, the hands move the energy up to the heart and down to the kidneys. In this way Fire and Water are united (Trigrams KAN and LI in harmony). We feel like floating in the air or at the mercy of the waves. The polar points Baihui (Du-20) above, Yongquan (R-1) below, Shanzhong (Ren-17) in front and Mingmen (Du-1.) Behind are full of energy. The center empties, as in meditation. When all activity has ceased, when duality has disappeared, stillness comes. When the energy returns to its original state, only the Tao remains.
chap. 32 * Illustrated explanations of the primal state of universal qi during the day.
Fig. 0.32.1 The state of qi during the day.
Taijiquan can be compared to the state of universal qi, which manifests itself for one day. Since ancient times, people marked the beginning and end of the day according to the conditions of qi. They observed the duality relationship of day alternating with night, sunrise with sunset, sunrise with twilight, darkness with light, etc., and in this way, they related their notions of sky with the sky. brilliance of the day, and earthy with the darkness of night. Likewise, the act of marriage was considered a union of day and night.
The sky was seen from a higher level, vast as the ocean: their mission was to command the sages to rule everything under heaven, generously and nobly, using the power of spiritual cultivation, fame and wealth in the midst of the mundanity of the underworld. During the ‘heavenly’ time of the day, men’s calamities were few, but at night, calamities abounded. When day and night rotated, so too good fortune and calamity were seen alternately naturally.
The three double-hours or vigils from Zi (1) to Chou (2) and Yin (3) [* 22], can be related to the yin or attraction technique associated with initial growth. The time interval from Mao (4) to Chen (5) and Si (6) [* 23] can be related to Jin techniques or advancement, associated with the fullness that comes from growth that culminates at noon. The interval from Wu (7) to Wei (8) and Shen (9) [* 24] corresponds to rejecting an opponent’s attack. As long as the opponent’s qi has reached its peak, his punch can be rejected and the direction of his aggression changed. Simultaneously, a counter-punch could also be launched. While the target of the blow is blocked and the impulse of its energy is redirected, the path of its descending qi and the diminishing force cannot go any other way than downwards, towards the feet. Therefore, this technique is called Luo or Letting Down. This is related to the time interval from You (10), Xu (11) to Hai (12) [* 25], and is also known as allowing the opponent’s void to fade into Void. Therefore, the Kong [* 26] or dodge technique is widely recognized as being unbeatable. Hence the aforementioned four techniques of Taijiquan – Yin, JIn, Luo, and Kong – correspond to the four periods in the course of a day known as Fullness (you), Emptiness (xu), Decrease (xiao), and Growth ( Zhang).
[*22] 11pm a 5 am.
[*23] 5 am a 11 am.
[*24] 11 am a 5 pm.
[*25] 5 pm a 11 pm.
[*26] Kong comes from the Chinese character for ‘empty’
*** Excerpt from the taiji book of the Chen author Chen Xin.