Spirituality of Tai Chi ? Self Improvement

Spirituality of Tai Chi

Article by Tom Larson

Instructors are often asked about tai chi chuan?s role in the spiritual development of practitioners. In order to make a thorough examination of this issue we must first consider what is meant here by the term ?spiritual development?.

It cannot be equated with any western sectarian concept of religion. In Chinese society the spiritual often over-spills into every area of life, encompassing moral growth, social behavior, and even legal and governmental affairs.

Chinese masters of the art, however, tend to cause varying degrees of dismay and disillusionment when asked about the role that spirituality plays in tai chi chuan. In essence, their answer is that it is not a form of spiritual development per se it is a martial art. It also has great value as a therapeutic health art, but the original reason for its invention was to create a sophisticated and subtle form of fighting. This does not mean that the art may not be used as a vehicle for spiritual development: it may. It must be pointed out, however, that almost any form of activity might also serve the same purpose.

The next question that might be posed is why, then, are so many of the oriental fighting arts, and specifically tai chi chuan, so inextricably linked with the systems and ideals of spiritual development? The general answer lies in the root purpose of these arts: to meet and fight enemies in battle to the death. The warrior cultures from which they grew were, quite understandably, preoccupied with death as an ever-present possibility. To function effectively as a fighter, the warrior had to come to terms with death, and, in so doing, to transcend his fear of it. The way to do this was through mental and spiritual development which, in turn, lay in single-minded concentration on the physical components.

Even the most superficial examination of Daoist writings (including the Dao De Jing of Laozi, and the work of Chuangzi and Liezi) reveals their close connection with tai chi chuan: the soft is used to overcome the hard, there is emphasis on Yin and Yang, and water imagery is frequently found. This is why tai chi chuan, together with the other two major internal martial arts ? Ba Gua Zhang and Xing Yi Chuan ? is considered a Daoist art.

In terms of Yin-Yang philosophy (the mental and physical spheres), the spiritual and the material realms are inextricably linked and one cannot be developed without the other. In the Shaolin Temple legend, the visiting Indian monk, Da Mo (Bodhidharma), found that under a strict regimen of meditation the monks became physically weak and therefore he devised the series of boxing exercises that became the foundation of the Shaolin martial arts. In this case an over-emphasis on the mental area gave rise to physical weakness, and the balance needed to be redressed. Practitioners who start from a physical basis find that ultimately they became greatly concerned with mental aspects of their martial art.

Development of the mental/ spiritual in tai chi chuan

When the student begins training, all of his attention is focused on the body: he tries to work out whether he is in the right position, whether there is any tension in his body, or how to move from one posture to another.

Once these basic skills have been mastered, the student is faced with a number of visualisations which he must constantly practice. These might include moving as if he were swimming on dry land, keeping the Qi centred in the Dantian, or being still like a mountain and flowing like a river. Any perusal of the classics will provide numerous examples, all of which must become an integral part of practice.

This is the most basic level of mental training in tai chi chuan. As with all martial arts, however, the deepest secrets and the most difficult skills often lie in rudimentary exercises. In tai chi chuan the essence of the art may be found in the process of sinking the Qi to the Dantian. Since the Qi flows where the mind goes, this may be classified as mental training. Masters speak of first placing the Yi (mind-intent) in the Dantian; the Qi will then follow. At first the practitioner strives to do this while practicing certain specific basic exercises. He then attempts the same thing while doing the form. As he becomes more competent, the same procedure is repeated while pushing hands and, finally, during fighting training. However, to reach the highest level, the practitioner must keep the Yi, and thus the Qi, in the Dantian at all times. Thus the art of tai chi chuan becomes the art of living.

Through such single-minded focus the student will achieve a degree of clarity in all areas of his life. By remaining centered, sunk and relaxed, he can make better judgments about people and events, is able to act more decisively, and can make greater use of all of his faculties.

Pushing hands

As with form practice, the initial training must, of necessity, be conducted at a purely physical level. Until the student has learned how to stand properly, and so how to develop a root, and then how to relax when under pressure from an opponent, he cannot even think about the mental aspects of the art.

Unfortunately, far too many tai chi chuan practitioners intellectualize for too long and too loudly, and they neglect to practice the physical skills which are the art?s foundation. However, having mastered these fundamental physical skills, learning in the process how to use the correct combination of flexibility and firmness to neutralize the opponent?s attacks, the student can go on to learn the strategy of the art. This mainly involves ?borrowing? the opponent?s force and using it against him. To do this, the practitioner must have complete confidence in his ability to remain rooted and to allow the opponent to push himself into a dangerous position. Just at the moment when the opponent perceives that he has overextended himself and attempts to extricate himself from the situation, the practitioner attacks.

In order to learn how to do this in the most effective and sensitive manner, the student must ?give up himself and follow his opponent?. It is best done by putting himself in a mental state in which he is aware of every move that the opponent makes, but does not fix his attention on any single detail. In short, it is closely akin to the state that students of meditation describe when explaining their practice.

After some time practicing, the diligent student of pushing hands will very often use the same frames of reference when attempting to describe his experience as does the practitioner of a more obviously spiritual discipline. However, he must ensure that the actual practice of pushing hands does not become some ethereal process, but firmly remains a sweaty, often effort-filled, contest which develops muscle as well as mind. It is true to say that as the student becomes more involved with the practice of tai chi chuan, gradually the mental/spiritual aspects will begin to take on more and more importance, but this cannot happen until the physical aspects have been grasped. Perhaps the answer to the question of how tai chi chuan functions as a spiritual practice might best be answered by comparing it with the issue of how tai chi chuan practitioners develop speed through the practice of slow movements. Could it be that through constant emphasis on, and practice of, the physical, the spiritual aspects of the art develop naturally?

About the Author

Tom has been writing articles for many years now. Discussing a whole range of subjects such as affiliate marketing, pets, fitness and weight loss. You can also check out his latest website that discusses where to buy the best Harley Davidson jacket and Harley Davidson leather jacket ? available for men, women and children.

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