Today, those learning Tai Chi often start with the Thirteen Postures (Tai Chi, commonly referred to as “pan jia zi” or “long fist”). After practicing for 3 to 4 months, they may claim to have grasped the basics. However, it is important to note that predecessors typically began with foundational practices such as Ma Bu (Horse Stance) and Chuan Bu (Walking Stance), which they practiced for a long time before moving on to the Thirteen Postures. The practice should start with one posture at a time, undergoing months of diligent training until each posture is fully mastered and can be applied. There are often practitioners who have trained for several years without completing a full set of postures, let alone mastering push hands, Da Liao (Big Roll), Dao (Sword), Gun (Staff), and San Shou (Free Fighting), which cannot be achieved in a short time.
In terms of the Yang style Tai Chi framework, most people only know one set (one type), but within that, there are three variations: high, flat, and low. Beginners practice the high frame first, then the flat frame (also known as the Si Ping Jia, which means eye level, hand level, foot level, and groin level), and finally the low frame. Among these three frames, there are also large, medium, and small variations: the large frame emphasizes expansive postures, suitable for health cultivation, taught by Yang Chengfu. The medium frame focuses on the movements of each posture, adhering to the doctrine of moderation, ensuring internal strength does not become excessive, and maintaining a continuous flow, taught by Yang Jianhou. The small frame seeks compactness in each posture, with agile and rapid movements, taught by Yang Shaohou. Among these, the small frame is the most challenging, as each posture requires subtle strength, resulting in minimal steps, necessitating harmony between hands and waist.
Learning these three frames takes a considerable amount of time and cannot be achieved in just a year or two. As a beginner, one should only practice one or two postures each day, avoiding excessive practice. Overdoing it can lead to inaccurate postures and a slippery approach, losing the true essence of Tai Chi. In addition to avoiding the desire for quick success, one must also refrain from using excessive force. The saying goes, “Seeking quick results harms Qi, and excessive effort harms blood; if both Qi and blood are harmed, it becomes dangerous!” Practicing incorrectly means that even if one practices the entire set of postures repeatedly each day, it will yield no results. Conversely, if practiced correctly, even one posture can bring benefits.
During practice, one must keep the tongue against the palate, lips and teeth together, breathe through the nose, maintain an upright body, chest relaxed, back straight, shoulders dropped, elbows hanging, head upright, and tailbone tucked. The steps should distinguish between empty and full, seeking perfection in every aspect, with the body light and agile, eyes focused ahead, breathing naturally, and the upper and lower body connected, with clear distinctions between Yin and Yang, hardness and softness, calming the mind and gathering the spirit, free from distractions, allowing Qi to sink and strength to relax. This is essential because when Qi sinks, breathing harmonizes, and when strength relaxes, clumsy strength is eliminated. Each posture should seek external form to be smooth and internal comfort, without any stiffness, thus allowing the chest to expand and blood and Qi to harmonize, greatly benefiting both body and mind. Otherwise, if Qi is blocked in the chest, it becomes erratic and unstable, not only failing to provide benefits but potentially leading to illness. Therefore, regardless of the practitioner’s intelligence, a complete set of Tai Chi postures must be learned for at least six months. After six months, further detailed corrections from a teacher are necessary, which cannot be completed in just one year. Each time practicing the postures (pan jia zi), at least three repetitions are required. The first repetition is merely to stretch the muscles and bones; only after two or more repetitions can one enhance their skills (for health practitioners, the number of repetitions can be flexible, with half a set being acceptable each time).
The practice of Tai Chi should be conducted in a place with fresh air. When first learning, the practice area should be spacious; if the space is too small, it becomes difficult to maintain continuous postures and may lead to posture defects, preventing correctness. However, as one’s skill deepens, practice can be done regardless of the size of the space; even a space the size of four bricks can suffice. One can even practice while sitting or lying down, focusing on intention rather than external form.
Practice should occur at least twice a day, once half an hour after waking up in the morning and once an hour before sleeping, with each session lasting about 20 to 25 minutes. During practice, from the first posture to the last, one must strive for uniformity, avoiding starting fast and then slow, or vice versa, and ensuring there are no defects or interruptions. Each posture should connect seamlessly, the application should be understood, breathing should be natural, and internal and external should unify, emphasizing that no conscious thought is needed for continuous practice. Once fully proficient, the entire set can be practiced in the left style (reverse style). If one can practice the entire left style continuously as smoothly as the right style, their skills will advance further. Mastery of both left and right styles prevents bias.
Once both the right and left styles are mastered, one can begin learning fixed-step push hands, moving-step push hands, Da Liao, Dao, Gun, and San Shou, which also require several years, or even longer, to master. In summary, practicing Tai Chi requires a gradual approach to achieve true skill; otherwise, genuine mastery is difficult to attain.
In the initial stages of practicing Tai Chi, one may experience discomfort, such as overall weakness or soreness in the hands and feet. This is a physiological response and does not hinder practice. Even after 3 to 4 months, such phenomena may occur due to the body’s metabolic changes, which are not a cause for concern. One should simply rest an additional 2 to 3 hours each day, and after a few days, these symptoms will disappear, and energy levels will be even higher than before. Additionally, other phenomena may occur, such as an increased appetite, due to the increased internal consumption from practice, necessitating replenishment of past deficiencies. However, once the internal Qi is sufficiently nourished, the deficiencies will be replenished, and blood and Qi will harmonize, eliminating the aforementioned phenomena. The appetite will return to normal, as the saying goes, “When Qi is sufficient, one does not crave food.”
Excessive sleepiness is also a response to practice. Beginners often desire more sleep, requiring 8 to 9 hours daily, due to rapid internal blood circulation and physical fatigue. A longer rest period is necessary to restore overall energy. After prolonged practice, this phenomenon will naturally disappear, returning to normal. When one reaches a deep level of skill, long sleep is no longer needed; 4 to 5 hours of sleep will suffice, known as “When the spirit is sufficient, one does not crave sleep.”
Regarding sexual activity, the principle is similar. When one’s essence, Qi, and spirit are abundant, they may not think about sexual activity, or only have slight urges, known as “When essence is sufficient, one does not crave lust.” Some may ask whether practitioners of Tai Chi can engage in sexual activity. The answer is: it is not prohibited. Since we are not free from desires, it is natural. However, strong and healthy individuals should exercise moderation, while the elderly and weak should abstain. Strong individuals, during periods of excessive fatigue from practice, should refrain from sexual activity. Sexual activity should also be avoided within 24 hours after practice. Conversely, it should not be practiced within two days after sexual activity, as it can harm Qi and blood (practitioners of Shaolin Kung Fu often follow a pattern of three days before and four days after).
As for smoking and drinking, generally speaking, it is permissible, but alcohol should be consumed in moderation, and smoking should be minimized. It is advisable to avoid smoking and drinking half an hour before or after practice, as it can harm internal health due to breathing issues. Of course, smoking is harmful to health, and excessive drinking is also detrimental, so practitioners should avoid both for better cultivation of skills.
In the initial months of practicing Tai Chi, if one experiences swelling or numbness in the fingers, arms, or legs after completing the postures, there is no need for alarm; this is caused by excessive force. When this occurs, simply shake the arms and legs for 2 to 3 minutes to relieve the swelling and numbness.
In the beginning, breathing must also be particularly noted, ensuring it is natural and smooth (breathing through the nose), and one should not focus too much on the use of Qi. If one concentrates too much on internal Qi, they may forget the external form. Therefore, beginners should not rush and should not overly focus on sinking Qi to the Dantian. Sinking at the wrong time can lead to illness. If a beginner feels discomfort in a posture, they should consult a teacher for correction, aiming for comfort in posture.
Before practicing Tai Chi, the author had four misconceptions about it while practicing Shaolin Kung Fu: 1. How can such slow movements exert force on the body and provide benefits? 2. How can such slow movements be effective in combat? 3. Does arching the chest harm chest development? 4. What is the Dantian? Is it the large intestine?
Only after practicing Tai Chi did I realize the errors in my previous thoughts: 1. Practicing Tai Chi does not require much effort, which is correct for internal Qi; however, the effort required for the limbs is actually greater than that of the rapid movements in Shaolin Kung Fu. The comfort of the postures and natural breathing lead to a smoother flow of Qi and blood, providing even greater benefits. 2. The slow movements are due to the pursuit of stillness during practice, but when applied, speed is also necessary, and one must embody hardness within softness and quickness within slowness, which is a characteristic of Tai Chi. The speed of Tai Chi can surpass that of Shaolin Kung Fu because it involves listening and understanding the energy. Moreover, the control of movements in Tai Chi relies on the waist, not on the hands and feet; when the limbs move slowly, the waist moves smoothly and extensively, like a large axle turning, causing the smaller axles (wrists, elbows, shoulders, hips, knees, and ankles) to turn simultaneously, resulting in rapid movements. 3. Arching the chest and straightening the back should not be separated from dropping the shoulders and hanging the elbows, as this can harm the lungs. However, if the chest is arched while the shoulders are dropped, breathing remains natural. Therefore, actions such as arching the chest, straightening the back, dropping the shoulders, and hanging the elbows must be coordinated. 4. Whether the Dantian is the large intestine, I also felt a void below the navel when I first practiced Tai Chi, not knowing what the Dantian was. It was only after three years that I began to feel it. The so-called Dantian is the center of Qi storage, Qi emission, and Qi nourishment, truly the central mechanism of Qi in the human body. When Qi is sufficient, the Dantian feels full, like a drum. Those skilled in the art breathe using the Dantian as the exchange point for Qi, which is fundamentally different from ordinary breathing. We can observe children; when they lie on their backs, their abdomens rise and fall with each breath. As they age, their breathing moves further away from the Dantian, and by old age, it is often confined to the throat and chest. This illustrates the importance of the Dantian in relation to life.
When practicing the Thirteen Postures (pan jia zi) to proficiency, distractions may arise, which is due to an unsettled mind. To avoid this, one should focus their gaze ahead as if there is an opponent in front or behind, or maintain awareness; whenever thoughts arise, one should awaken their consciousness, allowing the mind to settle and benefit greatly. When reaching a certain level, after 4 or 5 postures, saliva will naturally flow from the mouth, referred to as the “water of the flower pool,” a sweet dew for health, swallowed into the abdomen, creating a profound sense of comfort within the body. This state requires that each posture is comfortable, breathing is natural, and anyone can achieve this. The application of internal Qi leads to a state of tranquility throughout the body, which is the essence of martial arts cultivation, harmonizing oneself for combat, or the method of using Yin to supplement Yang, distinct from the erroneous path of seeking external gains through sexual means.
When initially learning fixed-step push hands, the four techniques of peng (ward off), lu (roll back), ji (press), and an (push) often cannot be executed smoothly. This requires following a teacher or a skilled practitioner to practice in circles until proficiency is achieved, after which the teacher can verbally instruct on the four techniques. Each technique must be clearly distinguished, practiced until they flow seamlessly, with the waist and legs rotating freely, and the sticking and neutralizing techniques becoming instinctive. One should find a partner to serve as a target for practicing either the grabbing or issuing techniques, ensuring not to practice another technique before mastering the first, and never practice multiple techniques simultaneously. It is essential to understand that mastering one technique allows for the use of any technique; if one technique is not well-practiced, others will also suffer. Before practicing grabbing and issuing techniques, one should serve as a target for the teacher or a skilled practitioner, observing how they grab, how they issue, where the grabbing and issuing occur, the timing of the actions, and the direction of the movements, all of which should be experienced firsthand. This is the path to understanding; one must not rush, as haste makes waste.
From my experience, the fundamental skills of Tai Chi lie in fixed-step push hands, and practitioners should not overlook this. After reaching a certain level in push hands, one should not only practice with one partner; regardless of their strength or skill level, one should practice with everyone. Otherwise, the skilled will be able to issue, while the unskilled will not, leading to a lack of universality. In moving-step push hands, one should seek harmony between the hands, waist, and legs, advancing and retreating without allowing the sticking force to break. The same applies to Da Liao, Zha Gan (staff), and San Shou. At least one part of the hand or staff must stick to the opponent; otherwise, the listening energy will break, making it easy for the opponent to exploit openings. Whether in barehanded or weapon encounters, one should strike with precision and decisiveness, avoiding hesitation or fear. Fear leads to weak strikes and inaccurate techniques, even if there are openings, they will be ineffective, especially regarding the Yin and Yang of strikes, which should be unpredictable to the opponent.
As for San Shou, it must be practiced separately; otherwise, it cannot be applied at any time. Additionally, attention must be paid to hand techniques, footwork, and body movements. When executing a technique, the footwork should advance or retreat, the hand techniques should vary in height, and the body should be upright or sideways, all of which must first seek to ensure that one’s posture is correct and not contrary. The release and reception of the hands should incorporate circular movements, with back and forth motions requiring folding. The landing of the feet, whether forward or backward, straight or diagonal, should maintain an upright body and have the intention of closing off the opponent. Furthermore, one’s movements should exhibit rising and falling dynamics. In addition to these three methods, one should also seek correct posture, refined techniques, clear distinctions between Yin and Yang, and flexible internal strength that can both supplement and drain (supplementing and releasing energy). If one only seeks to understand techniques and focuses solely on irregular push hands, even after years of practice, they will remain weak and ineffective. This is because it is easier to learn external forms than to master internal strength.
Moreover, practitioners should also be aware of changes in body weight and shape after practicing Tai Chi. Generally, those who are thin and weak can gain weight and become stronger after a year, transitioning from emptiness to fullness. Conversely, those who are overweight must first lose weight and become leaner before eventually becoming stronger, transitioning from false fullness to solidity. The benefits of Tai Chi can truly lead to internal and external improvements in the body.
During practice, one should also pay attention to hygiene habits, such as not practicing immediately after eating and not eating immediately after practice; a half-hour interval is necessary. One should not practice when fatigued, nor should they engage in mental work immediately after practice, as this can harm the spirit. After practice, one should avoid overeating and especially avoid consuming raw or cold foods immediately. After practice, one should not expose themselves to the wind or take cold showers; if one is sweaty, they should change clothes. Before the pulse returns to normal, one should not sit or lie down immediately but should walk a few laps; otherwise, blood circulation may rise, leading to dizziness. Adequate rest is also necessary after practice to restore consumed energy, and one should avoid staying up late. Staying up late leads to insufficient rest, resulting in fatigue, making it easy to give up, which is not a trivial matter.
If those learning Tai Chi wish to achieve success in their practice, they should adhere to the following points:
1. Have perseverance
Because the fundamental point of practicing Tai Chi is perseverance; without this indomitable spirit, it is better not to learn, to avoid wasting spirit and time. Tai Chi is not as engaging as Shaolin Kung Fu in the beginning, so those with a hot temper should not pursue it. Conversely, if learners can persist, they will find that the days add up, and after a year, they can shed stiffness, relax internal strength, and reach a good state. After five years, they may achieve minor success, and after twenty years, perhaps great success (this is for those who truly practice). Practicing Tai Chi often leads to three situations where one may become complacent: 1. In the first one or two months of learning. 2. During the honeymoon period after marriage. 3. When faced with important matters. A little exposure followed by a long period of cold is truly regrettable. If one can maintain perseverance through any setbacks and continue to practice without losing motivation, there will surely be hope for success in the future.
2. Have focus
With this spirit, one can achieve twice the result with half the effort, leading to rapid success and deep cultivation.
3. Do not neglect learning
Even in extreme cold or heat, one should persist in practice without interruption.
4. Do not diverge
Do not be greedy for too much variety; instead, seek simplicity and refinement.
5. Do not skip levels
Practice should follow a gradual progression; do not rush for speed and skip levels. If one has not mastered the upper postures, they should not hastily practice the lower postures; if the postures are not accurate, they should not seek to apply them; if push hands are not fully learned, they should not engage in Da Liao; if the sword techniques are not refined, they should not rush to learn the staff techniques, and so on, leading to errors and ultimately achieving nothing. One must understand that to ascend high, one must start low; to travel far, one must begin close. Haste makes waste; this is true for everything, and Tai Chi is no exception.
In addition to the above points, finding a teacher is also very important. Before seeking guidance, one should understand whether the teacher is skilled and virtuous, capable of imparting true teachings. As the saying goes, “One should take the higher path to surpass the blue.” Otherwise, it would be a waste of spirit, time, and money, leading to a lifetime of fruitless effort. At the same time, once one has found a renowned teacher, they should humbly seek advice and serve sincerely; otherwise, even with the intention to learn, it may be difficult to receive true teachings. After reaching a certain level, one should also diligently study the two skills of nurturing Qi and concealing it. The essence of Tai Chi lies in cultivating the heart and solidifying the spirit, returning to nurturing Qi, and one must not be overly competitive or aggressive, nor should they act with bloodthirsty courage. One should also cultivate a sense of having nothing while possessing something, being real while appearing empty, and cherish the skills one practices, keeping them hidden. One must not be arrogant, as there are always stronger individuals. The saying goes, “Killing the boxing teacher leads to drowning the good swimmer.” Many failures arise from carelessness, and practitioners should strive for deep understanding.