should understand that taijiquan emphasizes meditation both in movement and in stillness. Through this meditation a taiji practitioner, like a Buddhist priest, trains himself to be calm and concentrated. It is possible to achieve a state of peace and centeredness that allows you to judge things and events in a neutral way, without emotional disturbance. When your mind is truly clear and calm, the spiritual side of things starts to open up. You start to see more deeply into things. A skilled practitioner can sense a person’s intentions before they are expressed, and he or she often develops the ability to look more deeply into people and events in nonmartial ways too. Many martial arts masters came to be considered wise men, and were consulted for their insight into the meaning of human life, this world, and the universe. They learned to live in this world without confusion or doubt, and to find peace and happiness. All of this comes through meditation and continuous pondering.
There is a song passed down since ancient times about the real meaning of taiji-quan (see appendix A-8). It says: (1) “No shape, no shadow.” This means that when you have approached the higher levels of taiji meditation, you find your physical body seems not to exist—you feel that you are a ball of energy, part of the natural world and inseparable from it. Your actions and self are part of the natural order of things, fitting in smoothly and unobtrusively, seeming to have no independent shape of their own, casting no shadow; (2) “Entire body transparent and empty.” When you feel you are only a ball of energy, there is nothing in your mind, no desire or intention. Since your mind and ego are not there to interfere, you can see clearly and respond correctly; (3) “Forget your surroundings and be natural.” Once you are transparent, you will easily forget your surroundings and your energy flow will be smooth and natural; (4) “Like a stone chime suspended from West Mountain.” This implies that your mind is wide open, free, and unrestricted. Like a stone chime suspended from the mountain, all things are clear under you, while your mind is still controlled by you just as the thread suspends the stone chime; (5) “Tigers roaring, monkeys screeching.” When you move the energy you have cultivated, it can be as strong as a tiger’s roar and reach as far as a monkey’s screech; (6) “Clear fountain, peaceful water.” Even when your energy is strong, your mind is clear, still, and peaceful; (7) “Turbulent river, stormy ocean.” In taiji, if you have to use your energy, it can be strong and continuous like a turbulent river or the stormy ocean; (8) “With your whole being, develop your life.” During all your practice and meditation, you must concentrate your whole attention in order to develop the highest level of the art.
This dedication and concentration carry over to the rest of your life, and the striving for perfection becomes the real inner meaning of taiji.
Master Cheng's Thirteen Chapters on Tai Chi Chuan, Cheng, Man-Ching, trans. by Douglas Wile. Sweet Chi Press, 1982.
Study of Tai Chi Chuan, J. J. Soong. Taipei, Taiwan, 1970.
Tai Chi Chuan for Health and Self-Defense, T. T. Liang. Vintage Books, 1974.
Tai Chi Chuan Principles and Practice, C. K. Chu. Sunflower Press, 1981.
Taiji Chuan: A Simplified Method of Calisthenics for Health and Self-Defense, Cheng, Man-Ching. North Atlantic Books, 1981.
Taiji Touchstones: Yang Family Secret Transmissions, ed. and trans. by Douglas Wile. Sweet Chi Press, 1983.
Tao of I Ching, Jou, Tsung-Hwa. Taiji Foundation, 1984.
Tao of Meditation, Jou, Tsung-Hwa. Taiji Foundation, 1983.
Tao of Tai Chi Chuan, Jou, Tsung-Hwa. Taiji Foundation, 1981.
Yang Style Tai Chi Chuan, Dr. Yang, Jwing-Ming. Unique Publications, 1981.
太極拳，刀、 劍、 桿、 散手合編[Tai chi chuan: Saber, sword, staff, and sparring] Chen, Yan-Lin (陳炎林). Reprinted in Taipei, Taiwan, 1943.
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