Author: Peter Tong
Translation: Stephen Tang
“太和之謂道，中涵浮沉、升降、動靜相感之性，是生絪縕相蕩勝負屈伸之始”
- 張載《正蒙、太和》
“The Great Harmony is called the Tao. It embraces the nature which underlies all counter processes of floating and sinking, rising and falling, and motion and rest. It is the origin of the process of fusion and intermingling, of overcoming and being overcome, and of expansion and contraction.”
– Zhang Zai (Translation by Chan Wing-tsit)
我們生活的地球，是一個星系的一分子。月球是地球的衛星，月球在圍繞月心自轉的同時，也以地球為中心公轉。地球與及其它行星，在自轉的同時以太陽為中心公轉，組成太陽系。太陽系也在本身自轉的同時圍繞銀河中心公轉。在銀河裏面，與太陽系相似的星系無千上萬，構成銀河系。
「系」是系統的簡稱，系統是由局部合組成一個整體。星系成為一個整體的要點，是星體在自轉的同時，又圍繞系統的中心公轉，這樣就可以將我的核心，成為整體的一部分，整體的核心，又可以成為更大整體的一部分，層層相套。本來各自散開的，借著這種核心自轉、公轉關係，結為一體，而這個一體，既分散又合一，是一也是多，是多的一。
The earth we live on is a member of a galaxy. The moon, as the earth’s satellite, rotates on its axis while revolving around the earth. The earth and other planets, which form the solar system, are also spinning on their axes while revolving around the sun. In the same way, the rotating solar system orbits around the center of the Milky Way galaxy. Within the Milky Way there are tens of thousands of planetary systems similar to our solar system.
Conceptually a galaxy is a system or a set of interconnecting structures organized into a whole. Its importance lies in the fact that the spinning celestial objects revolving around a center not only constitute an important part of their pertaining planetary system but also make the centre of their galaxy as part of the larger whole. They are all inextricably intertwined. The stars and planets could have been left to their own devices, but with the rotating and revolving mechanism, they all become a holistic entity. They are widely dispersed and yet united. They are many of one. The many is the one.
星系如此，地球上的水與風旋渦也是如此。風與水的旋渦比星系略為複雜，星系的自轉、公轉圓周固定，中點實在，而風、水旋渦則不斷擴大縮小，而且旋渦的中心是空的，構成一個外虛實內的整體。
風由空氣分子組成，分子在空中游離，各自分散。但當各分子在自己運轉的同時，與其他分子同繞一個中心旋轉，各游離的分子便結合成一體，成為旋風。
水的旋渦結構也差不多，分散的水分子藉自旋與公旋的關係結合成一個整體，既分散又合一。這個整體碰到物體，接觸物體的，是分散的水分子，柔軟的黏連在物體表面。水分子雖然柔軟，但數量多而且自轉、公轉成旋渦，集中成一體，旋渦整體的重量加上旋轉速度，構成剛強的能量，能把物件拖動、浮起、撕裂。
旋風的結構也差不多，分散的四周圍繞中心旋轉，構成一個整體，而且這個中心的風眼是虛而不實的。
星系與旋風是天文，海河的旋渦是地理，古人上觀天象，下察地理，再觀察自身及人事，發現事物都是遵循同一原理運行。
This is true for galaxies, and so are whirlpools and whirlwinds on Earth, albeit slightly more complicated. The circumference of the rotating and revolving galaxy is relatively fixed with a physical center, whereas the vortices of whirling water and wind are constantly expanding and shrinking with an empty center, forming a structure with a substantial outer perimeter and a virtual core.
Wind is composed of air molecules. The molecules dissociate and disperse in the air. However, when each molecule rotates on its own and spins around the same center together with other molecules, the free molecules are combined into a swirling mass of air known as whirlwind.
The vortex structure of water is also similar. The dispersed water molecules are coalesced through rotation and revolution, forming a swirling mass of water, which is both dispersed and unified. When an obstacle comes into contact with water, the dispersed water molecules will gently stick to its surface. Despite the soft nature of water, the weight and spinning speed of the vortex, formed by the sheer amount of molecules through rotating and revolving, constitutes a powerful energy capable of dragging, uplifting and breaking the obstacle.
In the same way the whirlwind is a united whole with its scattered surroundings revolving around a center. At the core of which lies the eye of the storm filled with emptiness devoid of any solid substance.
Galaxies and storms are to astronomy as vortices of oceans and rivers are to geography. The ancients looked at the celestial phenomena, surveyed the geography, and then observed themselves and other human affairs, and found that all things would follow the same principle.
這個分散、集中的原理，應用到身體武藝上，便是太極拳。
太極拳用意念把身體各部分微細分散，部分各自圍繞部分的中心自轉，自轉的同時又圍繞一個更大的肢體中心公轉，層層自轉、公轉相套，全身的重量中心在丹田，身體四肢在自轉的同時圍繞丹田公轉，構成一個既分散而集中的整體。
我手與人相碰，我的皮膚分子都擴張散開，手也隨人所動而自轉，所以柔軟而能沾黏，手、肘、肩、胸、胯、膝、足，層層自轉、公轉相套。整體以丹田為公轉核心，重量便能層層聚集，整體與局部皆沉重，但這沉重是由層層旋轉相結合，既有向心力，也同時有離心力，像泉水湧出，沉重量既能向中心聚集又可向四周補滿。
這皮膚外面「柔」、骨肉中心「沉」，身體由中心向周「補」的三層結構，是身體模仿水、風的運作方式。以分散的整體對付別人的局部，別人局部肢體的重量當然不及我整體的重量，輕輕鬆鬆的就能把別人制服。這既分散又集中、外柔軟內剛強、外虛內實的模式，是中華文化特有的。
This principle of dispersion and concentration, when applied to the bodily practice of martial arts, is Taichi Chuan.
In Taichi Chuan, we use yi, or intent, to finely disperse every part of the body, with each part rotates around its own respective center. While rotating, it revolves around a larger limb center. Layers of rotation and revolution are interlocked. The center of gravity of the whole body is at the dantian. During rotation, the limbs simultaneously revolve around the dantain, thereby forming a dispersed and concentrated whole.
When my hands touch a push-hand partner, my skin molecules expand and disperse, and my hands rotate with his movements. My hands would be soft and sticky. The hands, elbows, shoulders, chest, hips, knees, and feet all rotate and revolve in layers. The whole set uses dantian as the core of revolution, and the weight can be gathered layer by layer. The whole and the parts are feeling heavy, but the heavy feeling is a result of combining the rotations of layers. And this process involves both centripetal force as well as centrifugal force simultaneously. The phenomena behave much like spring water gushing out, gathering in the center and filling up the surroundings.
Hence, the body displays a three-layer structure, with an outer "soft” (disperse) skin enclosing a “sinking” (heavy) skeleton, and an inner center that is flowing outwards and "refilling” the periphery. It mimics the action of water and wind, i.e. by using a scattered whole to deal with an opponent, whose parts and local limbs would hardly be as heavy as my overall weight, I can overcome the opponent easily. The idea of simultaneous dispersion and concentration, outer softness and inner strength, empty on the outside and full on the inside, is a unique feature of the Chinese culture.
這種模式經過千萬年不斷歸納再歸納，用抽象的圖形及文字記錄，就是古藉上的「陰陽」、「八卦」，「五行」，合稱「太極思維」。自轉、公轉原理祇是「太極思維」中「陰陽」概念的一個層次，「八卦」，「五行」是多層次陰陽的配合，結構比自轉、公轉複雜，所蘊涵的意義也深邃得多。細心研究「八卦」，「五行」及其背後的思維，是走向清楚明白太極拳原理，進而勤練懂勁的快捷方式。
This conceptual model has been developed through thousands of years of continuous inductive reasoning with abstract graphic materials and textual records. It embodies the classical terms such as yinyang, bagua, and five elements, collectively known as the taichi thinking. The principle of rotation and revolution is only one aspect of the taichi yinyang theory. Bagua and five elements bring in additional dimensions to the concept of yinyang, with more complex structures and richer meanings and implications beyond that of rotation and revolution. A thorough study on the ideas of bagua and five elements and their underlining reasoning will lead to a clear understanding of the principles of taichi chuan. This understanding, coupled with diligent practice, provides us with a shortcut to tap into the power of our inner energy.
「中」是整體的濃縮，把整體全方位的簡約，便是中。中可以是空間的，可以是時間的，更可以同時是空間也是時間的。
空間與時間都是「間」，是有間，有間就一定有中。在空間來說，有中就一定有上下、有前後、有左右。如果把上下、左右、前後用陰陽來表示，古人稱為八卦。八卦其實是立體上、下、左、右、前、後六個方向八個方位的代號。
陰陽在太極拳稱為虛實。拳譜說：「虛實宜分清楚，一處有一處虛實﹐處處總此一虛實」。虛實是相對而言，用太極的概念，陰陽是一體的，陰、陽平衡是中，是「和」。人體全身一體，大體上如左、右分虛實，左虛則右實，右虛則左實。這個容易理解，但左、右雖然虛實分開，但虛實仍要合成一體。怎樣才能合成一體呢﹖要點在中。全身要有一個中，以中來控制左、右的虛、實。如果沒有中，只有左、右﹐則左、右是分開了的左、右，不是一體。不成一體，則無論如何虛，如何實，都是「雙重」。
The "center" is the concentration of the whole, or the deduction of the peripheral parts. It can be referenced in terms space, time or both.
Space and time can be measured in terms of distance and duration respectively. In either case, a range is implied. With range, there must be a center. With center, there must be up/down, front/back, and left/right. To the ancients, this directional matrix is called bagua, which is a code name referring to eight ordinal divisions devised from the six directional planes.
In taichi, yin and yang are known as emptiness and fullness. The taichi classics says: “Empty and full must be distinguished clearly. In each part there is a part that is empty and a part that is full. Everywhere it is always like this, an emptiness and a fullness. “Empty and full are relative to each other. From a taichi perspective, yin and yang are one. The balance of yin and yang lies in its center, aka harmony. When applied to the human body as an integrated unit, it is seemingly true to say that the left should be empty when the right is full, and vice versa. But this separation of yin and yang is half of the equation only. The question remains on how to integrate the yin and yang together. The key lies in its center. There must be a center in the whole body. With the center we can regulate the emptiness and fullness of the left and right. If there is no center or the left and right remain separated, then there is no oneness. Without oneness, the problem of “double-weightedness” will persist regardless of how empty or full there is.
所以拳譜說：「立如秤準，活似車輪，偏沉則隨，雙重則滯」。秤準是指天秤的中柱，天秤有中柱，秤臂左、右才能升降轉動；沒有中柱，秤臂兩端著地，一定滯而不活。有中才不會雙重。所以要分清虛實一定要有中才能分清虛實，否則虛實不成一體。
全身是一個大「虛實」，人身體由軀幹四肢組合而成，每一骨節由關節連接，環環相扣。每一骨節有兩端，設想把這骨節分為左、中、右（或前中後，或上中下），則左沉而右浮，右沉而左浮。
把這骨節與另一骨節連接相扣，第一節的右沉，會把第二節的左連帶沉下去，第二節有第二節的中，第二節的左沉會使第二節的右隨之而浮。這一帶動，一節一節的連系此浮彼沉，彼沉此浮，如波浪般起伏。
能把各骨節連結成波浪，是因為每骨節都有自己的左中右，左中右就是虛實，所以說：「一處自有一處虛實」。這一處可以無限細分，全身一個大虛實，一條手臂有虛實，一隻手掌有虛實，一個指頭有虛實，指頭的一點也有虛實。這個虛實是每一細分點都有左中右，前中後，及上中下，依循太極原理，能夠把所有虛實以中連結，所以是「處處總此一虛實」。
So the Treatise of Taichi Chuan says: "Stand like a pivot balance and move like a wheel. If one side sinks, the other side must follow. If one is double-weighted, then one is stagnant." The pivot balance refers to the center column of the balance scale, which acts as a pivot. The arms on both sides can then move up and down freely. Without the supporting center column, the arms will stumble and lose their mobility. Therefore, maintaining the center is the key to avoid double-weightedness. By the same token, you need a center to differentiate between the empty and full. Otherwise, the empty and full are not connected.
The human body is a bag of "emptiness and fullness" composed of the trunk and limbs, with a skeletal system of connected bone segments and interlocking joints. Every bone segment has two ends, which can be further subdivided into left, center, and right (or front/center/back, or top/ center/bottom), then sinking on its left side will be the equivalent of floating on its right side, and vice versa.
Now consider connecting two segments with a common joint. As the first segment sinks on its right side, the the left side of the second segment will also sink naturally. As the second segment has its own center, the sinking of its left side will also cause its right side to lift up. If we propagate this pattern through multiple bone segments, we can see as a series of wave propagation.
Bone segments can be linked into waves because each segment has its own left-center-right, i.e. emptiness and fullness. So the saying goes: "In each part there is a part that is empty and a part that is full." The whole body is a big bag of emptiness and fullness, whose constituent parts can be subdivided infinitely. An arm is made up of empty and full. The same is true for a palm, a finger, or even a tiny part of the finger. With pairs of empty and full everywhere, all parts of our body are in possession of the threefold division of left-center-right, front-center-back, and up-center-down. The taichi theory postulates that we could link up all the points of emptiness and fullness with the center. Hence, the saying of “everywhere it is always like this, an emptiness and a fullness.”
拳譜說：「人剛我柔謂之走，我順人背謂之粘」。又說﹕「粘即是走，走即是粘。陰不離陽，陽不離陰，陰陽相濟，方為懂勁」。走與粘是陰陽關係，人剛我柔是我不與對手頂抗，剛來我柔走。走與粘是同時發生，左退的同時右進，上退同時下進，退多少進多少。我保持我的中，能保持中，則陰陽能相濟，我保持不敗。陰陽相濟，就是「太和至中」。
The Treatise of Taichi Chuan says: “He is hard while I am soft – this is yielding. My energy is smooth while his energy is coarse – this is sticking.” It also says: “To stick is to yield, and to yield is to stick. Yin does not separate from yang, yang does not separate from yin; yin and yang complement each other. Only then has one understood internal power.” Yielding and sticking assume a yinyang relationship. Hard should be countered by soft, meaning not to use direct force to resist brutal strength. Yielding and diverting will do the job. Yielding and sticking occur simultaneously, i.e. receding to the left while advancing from the right, or withdrawing from above while advancing from below. Retreat and advance are always equal in proportion. As long as I uphold my center balance with yin and yang complementing each other, I will be invincible. Yin and yang complement each other is the “supreme harmony”.
太和至中 Supreme Harmony
「八門」「五步」是依陰陽、八卦、五行原則的和諧運動，陰陽、八卦、五行、是中華先祖，經長時間歸納出來的普遍運動原則，這普遍運動原則，《老子》稱為「道」，《易傳》稱為「太極」，張載稱為「太和」，太和是既不會過，也不會不及，是剛剛好，無過無不及的中。八門五步是太和至中。是陰陽中、陰陽相濟的「涵三為一」。
太和至中，是利用陰陽調和而建立的中，同時用中以調和陰陽。能太和至中則能全身一體，以我全體的重量對付你局部肢體的力量，我無力也能打有力。太極拳不用力，只用重量。我無為而無不為，所以太極拳要舍己從人。舍己則人剛我柔，從人則不丟不頂。怎樣才能不丟不頂呢﹖重量上要不多不少；空間上要不前不後、不左不右、不上不下；時間上要不先不後。是重量、空間、時間的太和至中。
"The eight gates" and the "five steps" are harmonious movements based on the principles of yinyang, bagua and five elements, which were recapitulated by Chinese ancestors and passed down through many generations. The principle is known by different names. Laozi named it as "Tao", Yijing (the Book of Changes) referred it as taichi, and Zhang Zai called it the “supreme harmony “. Supreme harmony means neither over nor under, neither too much nor too little. It is just the center. Hence, the eight gates and five steps are the supreme harmony and the ultimate center, or the trinity of yinyang center with yin and yang complementing each other.
Supreme harmony is the realization of a center balance through harmonizing yin and yang. Conversely the center can also manoeuvre the yinyang balance. Our body can achieve oneness through realization of supreme harmony. Thus I can mobilize my total body weight to deal with your limbs which deploy partial body weight only. I can overcome your strength without using physical force. Taichi chuan will always use body weight without resort to brute force. Even though I do nothing, there is nothing I can’t do. That’s why in Taichi chuan we yield oneself to follow others. To yield is to be soft while the other is hard. To follow the other is neither getting away nor jutting out. How is it possible? It is possible through the supreme harmony of weight, space and time: Make sure that the right amount of weight is levied, nothing more and nothing less. Move properly with respect to all directions - forward and back, left and right, as well as up and down. And finally, keep the timing right so that it is neither too slow nor too fast.
八卦是陰陽環繞著中向四方八面開展，由點而線而面而體，是陰陽在立體空間的整體，這整體可合可開。基本上是四周環繞中心的圓轉，這圓轉是立體的，對稱的，均衡的，整體的。可見八卦包含左右、上下、前後、開合共八個概念。這在太極拳稱為八門，是廣義的八門；而狹義的八門則是「掤、捋、擠、按、採、挒、肘、靠」八勁。
五行在太極拳也有兩個概念；廣義的五行是螺旋擴大及螺旋縮小; 是陰陽相開相合的五個步驟。狹義的五行是指太極拳的「前進、後退、左顧、右盼、中定」五個運作或態勢。
八門加五步合稱「十三勢」。十三勢是太極拳的基礎，是總原則，所以稱為十三總勢。十三總勢建基于陰陽相濟，陰陽相濟就是太和至中。
Bagua refers to the expansion of yinyang from around the center, which starts out as a point and turns into a line, a plane and then a solid body, and constitutes a three-dimensional yinyang entity, which can be open or closed. It is essentially a rotating body with its perimeter revolving around the center. The rotation is three-dimensional, symmetrical, balanced and integrated. Hence, the concept of bagua covers the eight directions of left and right, up and down, front and back, and opening and closing. In taichi chuan, this is the meaning of the eight gates in the broad sense. Specifically, the eight gates refer to the eight powers of “warding off, rolling back, pressing, pushing, plucking, rending, elbowing, and bumping”
The term, five elements, also has two levels of meaning. In general terms, it refers to spiral expansion and spiral contraction, or the opening and closing of yinyang through five procedures. In a narrow sense, it refers to the five directional movements or postures of taichi chuan, which are "forward, backward, leftward, rightward, and central equilibrium".
Eight gates and five steps are collectively known as the thirteen postures, which are the foundation and general principle of taichi chuan, so it is also called the thirteen grand postures. It is based on the complementarity yin and yang, aka the supreme harmony and ultimate center.
開合與沉浮 Opening and Closing, Sinking and Floating
開與合是一對陰陽的循環，開由中心向四周開張，合由四周向中心合隴，合完開，開完合，循環不息。合時重量下沉，開時身體飄浮。
沉、浮是一對陰陽關係，沉的基礎是浮，上愈浮則下愈沉，浮、沉相互作用，只沉不浮，是蹲不是沉，是局部的動作，不是整體的動作。浮的基礎是沉，下愈沉則上愈浮，只往上浮而無下沉是頂撐不是浮，也只是局部而不是整體的動作。
一合一開則身體一沉一浮。開合要用八門五步之意去帶領，不能用力，用力則僵，沉不下去，也浮不起來。浮沉的動能源於身體的重量。
Opening and closing are the cyclical movement of yin and yang. Opening is an outward expansion from the center to its perimeter. Closing is the inward contraction from its perimeter to the center. Opening alternates with closing in an uninterrupted cycle. Your body weight sinks while closing, and rises while opening.
Sinking and floating are another pair of yinyang relationship. The root of sinking is floating. The more the floating, the more the sinking. To sink without floating is merely squatting down, i.e. a non-integrated, localized and partial movement. Likewise, the root of floating is sinking. The more the sinking, the more the floating. To float without sinking is merely jutting out. It is also a non-integrated, localized and partial movement.
Closing and opening of the body must pair up with sinking and floating of the body weight. Keeping in mind the principle of eight gates and five steps and let it guide through your movement. Use no muscle strength, otherwise it will cause stiffness of your body and as a result, neither sink nor float is possible. The momentum of sinking and floating must come from your body weight.
意 Yi (Intent)
太極拳講究用意不用力，用意是心有所識，而把所識用在身體上，所識的就是八門五步，所以太極拳的意，是八門五步十三總勢之意。具體的說，用意是把立體四方八面環繞中心螺旋擴大與螺旋縮小放在身體上表現出來，也就是說，用心把八門五步的意象放在身體上。
所謂放在身體上，有大小之分。全身是一個大八門五步，指頭是一個小的八門五步，指頭裏的一點是更小的八門五步。能夠用八門五步的整體螺旋擴大與螺旋縮小去摧動身體活動，而絲毫不用肌肉緊張的伸縮去活動，就是用意不用力。能用八門五步之意，則身體全身既放鬆分散而又合隴團聚，如水如風，飄浮而沉重，又柔軟亦剛強。
Taichi chuan emphasizes the use of intent (yi) rather than exertion. By intent it means you should first have some knowledge in your mind and be able to apply it to your body. This knowledge is the eight gates and five steps. In effect, the intent of taichi chuan is the intent of the thirteen grand postures. Specifically, it is the expression of spiral expansion and spiral contraction through our body movement, i.e. by contemplating the images and meanings of the eight gates and five steps and using them as a guide to our body.
This “body guide”, i.e. the process of eight gates and five steps, functions on many levels, from the whole body to the fingertips as well as a tiny spot on a fingertip. To use intent rather than exertion is to execute physical activity through coordination and integration of spiral expansion and contraction, and getting rid of undesirable stresses associated with muscle force. With the intent of eight gates and five steps, our body is able to loosen up, capable of coalescing and converging. Like water and wind, it takes on a quality of duality - floating and yet sinking, light and yet heavy, soft and yet hard.
氣 Qi (Vital Energy)
一般來說氣有兩種意義，先天氣與後天氣。崔希范《入藥鏡》曰:「先天炁，後天氣，得之者，常似醉」。氣在太極拳古典文獻中，泛指先天一氣，是客觀存在的精微物質。《伍柳仙宗》曰:「先天一氣，自虛無中來」。《老子》說:「虛生氣」。太極拳前賢曰: 「太極拳是内家拳，内練一口氣 」。
那麽，要如何練這先天一氣呢？要虛無，在人體來說，就是要擴充空間。要擴充空間，可以通過鬆來達致。所以說: 「要鬆空」，只要鬆則空，鬆使人體空間增大，「氣」自然充滿。
In general, there are two forms of qi: pre-heaven and post-heaven. Cui Xifan’s "Medicinal Mirror" says: “Those who have got the pre-heaven and post-heaven qi often seem to enjoy it like in a drunken state." In the classical literature of taichi chuan, qi is generally referred to as the pre-heaven qi. It is considered a subtle substance that truly exists. The Taoist qigong masterpiece "Wu Liu Xian Zong (Wuliu Immortal Documentary)” says: "The pre-heaven qi comes from emptiness." Laozi also said: "Emptiness produces qi." Many late taichi chuan grandmasters said: "Taichi chuan is an internal martial art, which is a matter of qi."
So, how do we practice this pre-heaven qi? The answer lies in the practice of emptiness, meaning the expansion of space within our body, which can be achieved by relaxation. Hence, the saying of “becoming relaxed and empty”. With relaxation and emptiness, our body’s internal space will gradually expand for qi to fill up naturally.