The “Tai Chi Chuan Classics” states: “If one does not understand the principles of Yin and Yang in practicing Tai Chi, all efforts will be in vain.” This highlights the deep understanding ancient martial artists had regarding the importance of Yin and Yang in Tai Chi practice. It is often said that the concept of Yin and Yang in Tai Chi is simply a representation of emptiness and fullness; however, I believe this perspective is incomplete. Yin and Yang manifest in Tai Chi as various forms such as hardness and softness, speed and slowness, concealment and emergence, and advancing and retreating. Through this definition, we can gain a basic understanding of the concept of Yin and Yang in Tai Chi. To practice Tai Chi well, one must first overcome the challenge of understanding Yin and Yang. Without this understanding, discussions of Tai Chi’s true essence become meaningless.
How does one overcome the challenge of Yin and Yang in Tai Chi? The ancients have said: “In every situation, there exists a form of Yin and Yang; everywhere, there is this one Yin and Yang.” First, one must understand the appearance of Yin and Yang in Tai Chi, which refers to the state one is in while practicing the form.
1. Emptiness must be completely empty, and fullness must be completely full.
Master Zhu Datong often emphasizes: “Emptiness must be completely empty, and fullness must be completely full.” I present this statement here as a definition of the state of Yin and Yang. Emptiness must be entirely devoid of weight, while fullness must be at its maximum. Here, I use the numbers 0 through 10 to represent the states of Yin and Yang and their transitions. What is the number for emptiness? It is 0; what is the number for fullness? It is 10. Of course, nothing is absolute; for instance, in the Single Whip posture, both feet bear equal weight. Aside from these specific postures, emptiness is represented by 0, and fullness by 10. Additionally, during the transition in the form, there will be a transformation of numbers, gradually changing from 0 to 10 and vice versa. Specifically, the changes in the state of the feet are as follows: when a solid foot transitions to an empty foot, the solid foot’s state of 10 gradually decreases through relaxation to 9, 8, 7… until it reaches 0; the state of 0 indicates that the empty foot is entirely weightless. Conversely, when an empty foot transitions to a solid foot, it is a gradual process from 0 to 10, and at 10, the center of gravity is fully on that foot, resting on the ball of the foot. If the feet exhibit states such as 2, 8, 3, 7, 4, 6, etc., it indicates a mistake. I can assert that practicing incorrectly in this manner will not allow one to grasp the essence of Yin and Yang in Tai Chi.
2. Strictly adhere to the theory of the Three Points of Reference.
The “Three Points of Reference” is an important part of the systematic principles inherited by Master Zhu Datong from his teacher Yang Yuting. The three points refer to the tip of the nose, the tip of the knee, and the tip of the big toe. In the Tai Chi form, the tip of the nose, the knee of the solid leg, and the tip of the big toe of the solid foot must be aligned; this represents the body’s center of gravity line. The “Three Points of Reference” is a manifestation of the upright posture and a fundamental requirement to achieve it; it is the basis for embodying the Yin and Yang of Tai Chi; it is the foundation of stability. If one cannot follow the basic principle of the “Three Points of Reference” while practicing Tai Chi (whether Wu-style or Natural Tai Chi), the overall form and movement will not meet the requirements of Tai Chi, making it difficult to progress, let alone master the art. Achieving the “Three Points of Reference” allows one to truly embody the states of “fullness” and “emptiness” in the feet, enabling one to experience the feeling of Yin and Yang in future practice. When the “Three Points of Reference” is fully realized, the body remains stable regardless of which Tai Chi movement is performed, maintaining a straight line from top to bottom, ensuring stability of the center of gravity on whichever leg it shifts to.
3. Strictly adhere to the principle of relaxation and softness.
Relaxation and softness are fundamental to Tai Chi. Merely having the states of Yin and Yang in the feet without the relaxation and softness in the legs does not constitute true Tai Chi; it is merely the physical manifestation of emptiness and fullness, which lacks the lightness and agility of true Tai Chi. At best, it can be considered a form of slackness rather than true softness. Therefore, when discussing Yin and Yang, it is essential to emphasize relaxation and softness, from the feet to the top. If the feet cannot relax, the empty foot will drag and fail to move in a graceful arc. Relaxation and softness are the essence of Tai Chi. However, I still emphasize that strict adherence to relaxation and softness is fundamental. When practicing the basic arc step of Natural Tai Chi, every movement must embody relaxation from the feet to the top, from the little toe to the top. There is no other method. Each movement must ensure that all nine major joints are relaxed and interconnected, with every part of the body and every hair relaxed before proceeding to the next movement. Many people advocate for tightening first and relaxing later, or a balance of hardness and softness. My advice is that relaxation and softness must permeate the entire process of practicing the form to truly achieve the essence of Yin and Yang in Tai Chi!
The concept of Yin and Yang in Tai Chi is a profound topic that cannot be fully explained in just a few words. I humbly present these viewpoints for the reference of Tai Chi practitioners.
Mu Keli
March 2016