Authored by Zhāng Yún (張雲) and Zhào Zérén (赵泽仁). Translated by Geoffrey Thompson
In Chinese traditional martial arts, Tàijíquán is the most advanced and also the most complex, and it contains an abundance of detailed content. In this book, we have provided a comprehensive and in-depth discussion of the theory and practice of Tàijíquán. Here, we will again summarize its most fundamental concepts in an outline form, so that the perspective of study can shift from the partial back to the whole. [P321] Throughout the whole process of study and training, one must continually research deeply and pay attention to details yet also be able to step out of the details at any time, maintaining a correct overall understanding of the fundamental aims, so as to ensure that the larger direction remains correct.
Outline of the Development of Chinese Martial Arts
Since ancient times, in order to survive, human beings have needed skills of combat; martial arts, or fighting arts and combat techniques, are precisely the products of this necessity. The earliest ways of fighting were direct actions based on instinct; swinging fists and kicking legs were simply reactions drawn from ordinary natural movements. When the intensity of fighting increased, people began to study it more systematically. This included the rational movement of the body, the strengthening and application of force, strategies and tactics in facing opponents, and methods of training. In other words, the spontaneous, natural actions of fighting were elevated into more rational and effective techniques. The development of such techniques has gone through at least several thousand years of history, and this has been true across all nations and peoples of the world. Although the fighting techniques are varied, they are essentially the strengthening of the human body based on innate natural abilities. No matter how the techniques develop and evolve, they do not exceed this scope. This is basically the case with most of the technical schools that can be seen today. Because people generally believe that there is only one way in which human natural and rational movement can be expressed. In China, the schools of boxing styles that developed from this concept were later classified as ‘External Family Boxing’ (wàijiāquán), although this is not a very strict or rigorous category of martial arts classification.
Chinese traditional culture has some very distinctive characteristics. In the study of knowledge, it pays special attention to the relationship between technique (shù) and the Way (dào), and between elementary learning and great learning. In particular, the Dàoist philosophical pursuit of the ‘Dào’ is something truly unique in the world. In addition, as early as two thousand years ago, the Chinese paid special attention to inner bodily sensations and cultivation, conducting in-depth studies of how the internal organs and the meridians and acupoints affected human behavior and health. From this arose a systematic concept of ‘qì,’ as well as methods of inner cultivation of the human body that developed from it. These cultural characteristics affect every aspect of Chinese people's lives, whether in the way they think or behave. [P322] In the course of its development, Chinese martial arts have inevitably been influenced by these cultural characteristics. Some boxing styles carried out new explorations and, as a result, formed their own unique paths of development.
It is precisely because of the concept of shù (technique) and dào (the Way) that, when studying martial arts, people did not simply confine themselves to the realm of technique. Instead, they continually sought ideas and methods that aligned more closely with the Way — for example, following the course of nature (shùn qí zìrán). Dàoist philosophy provided people with a new perspective, elevating martial arts concepts and promoting new research into martial techniques and methods — for example, putting into practice ideas such as "not contending" and "non-action yet nothing left undone". At the same time, traditional Chinese concepts of health preservation, such as "qì", provided martial arts with new training methods. They gave rise to a new understanding of the human body and greatly developed human potential — for example, showing that increasing muscle mass is not the only way to increase strength, and that by controlling and applying qì one can achieve the most rational and effective use of power. This process of integrating Dàoist theory and the culture of bodily cultivation with martial arts has been a long one. From the fragmentary historical records we have today, it can be judged that it had already appeared by the Táng dynasty at the latest. Ultimately, out of this fusion emerged what most strongly embodies Chinese cultural characteristics: the "Internal School Boxing" (Nèijiāquán), based on Dàoist thought and centered on the practice of inner cultivation (nèigōng). Here this does not refer solely to the Nèijiāquán of Zhāng Sōngxī, nor to the Nèijiāquán that took shape in Běijīng in the late Qīng Dynasty, but rather to a broader category of boxing styles that share the same underlying philosophy. Nèijiāquán is not a very strict classification of martial arts. Rather, it represents a new concept — a direction for the development of martial arts. Ultimately, this fusion made Chinese martial arts become an integral part of traditional Chinese culture.
Wàijiāquán (‘External School Boxing’) refers to a category of boxing arts that developed naturally, based on strengthening innate natural abilities. Its history is so long that it can no longer be traced back clearly. From the existing records we know that by the Sòng dynasty, the development of these boxing arts was already quite mature: there were complete training systems, established schools and lineages, as well as figures who became famous for their skills and methods. The development of internal martial arts is based on the already highly developed foundation of external martial arts. Rooted in Daoist philosophy, it carried out a rational transformation of the external schools, thereby seeking a new path of development. "By the time of Shàolín, External martial arts (Wàijiāquán) had already reached the height of mastery. Zhāng Sānfēng, having first perfected Shàolín, then turned it over and transformed it — this was called Nèijiā (the Internal School)". This sentence is precisely a marginal note (or side commentary) on that process of transformation. The martial proverb, "Externally train the sinews, bones, and skin; internally train a single breath of qì", is also a reflection of this very fact. [P323] From the existing records, it can be seen that by the mid-Míng dynasty, the basic ideas of Nèijiāquán were already fairly clear. The records of Zhāng Sānfēng and Fū (Kuǎn) Zǐ Lǐ both indicate that the formation of internal martial arts is related to the Dàoist priests of Wǔdāng Mountain, that is, it is related to Dàoist practice. When the concepts and training methods of Nèijiāquán gradually matured, some schools saw a theoretical upgrading. For example, during the Míng–Qīng transition, there appeared writings such as the "Nine Essentials Treatise" (Jiǔ Yào Lùn) in Xíngyìquán, the Tàijíquán texts "Song of the Thirteen Postures" (Shísān Shì Gē) and "Thirteen Postures Method of Cultivating Practice with the Mind" (Shísān Shì Xínggōng Xīnfǎ), as well as works like "Record of the Arms" (Shǒubì Lù) and "Martial Techniques of the Chang Family" (Cháng Shì Wǔjì Shū). All of these theoretical writings contain systematic descriptions of the fundamental concepts, training methods, and applications of Nèijiāquán. The process of evolution from external martial arts to internal martial arts was long and uneven, and seemed to have a greater impact on the northern martial arts, but not all schools underwent this evolution. Among the styles we know of today, Tàijíquán, Bāguàzhǎng, and Xíngyìquán completed this transformation more thoroughly. By contrast, arts such as Tōngbèi Quán, Bājí Quán, and Sānhuáng Pàochuí seem to be still in the midst of transformation. There are also some styles that did not complete the transformation and instead reverted back to the concepts of Wàijiāquán.
From the historical records available today, it seems that the predecessor of Tàijíquán — the Thirteen Postures (Shísān Shì), also called Long Fist (Chángquán) — most likely completed the transformation from Wàijiāquán to Nèijiāquán during the mid-to-late Míng dynasty. It is said that the Thirteen Postures (Shísān Shì) was originally an external boxing system, because many of its posture names and movements are the same as or similar to those of the external boxing styles of that time — which shows the inheritance relationship between them. That the Thirteen Postures (Shísān Shì) later evolved into Nèijiāquán can be clearly seen from boxing treatises such as the "Thirteen Postures Method of Cultivating Practice with the Mind" (Shísān Shì Xínggōng Xīnfǎ). The formation of these writings shows that the most important inner cultivation and mental methods of training within the Thirteen Postures were already complete and mature.
In the mature stage of Nèijiāquán (Internal Boxing), the Thirteen Postures underwent another profound transformation — a major integration of theory and practice, which completed and refined the whole system, thereby achieving a systematic upgrade. This integration was the incorporation of Tàijí theory, resulting in the formation of Tàijíquán — guided by the philosophy of Tàijí’s yīn-yáng principles, centered on the skill of understanding jìn (dǒngjìn), and based on new, more distinctive concepts. [P324] The completion of this final integration would not have been later than the mid-Qīng dynasty. The appearance of the "Song of Striking Hands" (Dǎshǒu Gē) marked the formation of Tàijíquán’s unique combat theory. Wáng Zōngyuè’s "Treatise on Taijiquan" (Tàijíquán Lùn) was both the product of this integration and the standard for this new type of boxing. The "Treatise on Tàijíquán" (Tàijíquán Lùn) used the Tàijí philosophy of yin and yang to standardize the technical principles of boxing. At the same time, it strictly defined the core essence of Tàijíquán from a theoretical standpoint, marking the final completion of the transformation from the Internal Thirteen Postures (Nèijiā Shísān Shì) into Tàijíquán. Careful study of the boxing treatises related to the Thirteen Postures (Shísān Shì) shows that, although they contain rich methods of internal cultivation (nèigōng xīnfǎ), they lack a clear Taiji theoretical framework. This indirectly confirms that the formation of Tàijíquán was in fact an upgrading of the Thirteen Postures. It must be noted that this developmental process shows that the yīn-yáng theory spoken of in Tàijíquán is built upon the foundation of Dàoist thought. From the Thirteen Postures (Shísān Shì) to Tàijíquán, this was a great leap in the development of martial arts. Similar kinds of theoretical integration also occasionally occurred within certain schools — for example, the Five Elements theory in Xíngyìquán, and the Yìjīng Eight Trigrams theory in Bāguàzhǎng. However, overall, in terms of the degree of harmony between theory and practice, none reached the level of Tàijíquán. Therefore, tracing the overall process of the development of Chinese martial arts through historical progression, whether in terms of theory, concepts, techniques, or the cultural connotations it embodies, no school has reached the same height as Tàijíquán. Tàijíquán is the pinnacle of martial arts development. And from comparison across cultures of the development of combat systems worldwide, Tàijíquán stands out as unique: it explains combat through entirely new concepts and from a completely different perspective, thereby embodying the distinctive charm of Chinese traditional culture. From the Tàijíquán we have actually inherited today — with its complete theoretical system and training methods — we can clearly see this developmental lineage. What we study and practice is precisely the direct continuation of that tradition.
What is interesting is that if we carefully examine the complete training process of Tàijíquán today, we can see that it is in fact a re-enactment of the developmental process of Tàijíquán itself. For example, the beginning stage focuses on the external three harmonies (wài sānhé) with form-based physical movement training — this reflects the practice of Wàijiāquán. Next comes the addition of internal three harmonies (nèi sānhé) as the core of internal cultivation within the form, while Dàoist thought is introduced as the guiding philosophy, and Dàoist methods of qì cultivation are also integrated — this marks the transition into Nèijiāquán. Finally, the training of understanding jìn (dǒngjìn) through push-hands becomes central — this is the result of Tàijí philosophy being fully integrated into martial practice.
[P325] This is what we often call the three-stage theory of the origin and development of Tàijíquán. Only by understanding the developmental process of Tàijíquán can one grasp its profound aspects and know what its guiding ideas are, and what it ultimately seeks. Otherwise, in training, one may lose direction and even risk regression.
The development of traditional Chinese martial arts was influenced by traditional culture while also carrying traditional culture within it. In other words, martial arts are not merely a simple fighting technique; they also encompass the comprehensive cultivation and transformation of the individual. From short-term physical strength to long-term health, protective nurturing of the body, and prolonging life; from martial virtue to self-cultivation and family harmony; from self-discipline and nurturing one’s nature to seeking and realizing the Way (Dào) … in all these respects, the study of martial arts has already gone far beyond the question of winning or losing in combat. The three-stage evolution from Wàijiāquán to Nèijiāquán and finally to Tàijíquán is precisely a reflection of traditional culture being integrated into martial arts. Tàijíquán is a unique flower born from this traditional culture. It has completed the evolution from the physical to the metaphysical and represents the highest stage of development of traditional Chinese martial arts. The inheritance of traditional martial arts, including Tàijíquán, must also be viewed from the perspective of traditional cultural inheritance. Only in this way can we understand its essence without losing its authenticity.
The theory of Tàijíquán
Tàijíquán is a martial art that takes Dàoist philosophy as its theoretical foundation, the philosophy of Tàijí yīn-yáng as the guiding thought for its technical application and is the most representative style among the internal schools (Nèijiāquán) of traditional Chinese martial arts. It must be repeatedly emphasized that the theory of Tàijíquán is the application of the philosophy of Tàijí yīn-yáng, built upon the foundation of Dàoist thought. A slightly humorous way to put it is: "Lǎozǐ practices Tàijí". If one separates Tàijí theory from its Daoist foundation, it is no longer Tàijíquán in the true sense. A common mistake is to treat yīn-yáng transformation as something merely used in direct confrontation.
Tàijíquán, using its unique martial combat training as a vehicle, begins with transforming human physical ability, and seeks the most efficient combat methods, the most effective health benefits, and the highest spiritual realm — thereby uniting martial arts, fitness, and the pursuit of the Dao into one.
[P326] In learning Tàijíquán, one must first pursue it as a martial art — separated from martial skill, it loses its true meaning. At the same time, one cannot treat it merely as martial art: through practicing forms and training combat, the aims should also be to strengthen the body, promote longevity, gain insights into life, and contemplate the Dào.
In studying Tàijíquán, theory and practice must be combined, and theory plays the leading role. It can be said that without the theory of Tàijíquán, there is no practice of Tàijíquán. Therefore, to study Tàijíquán one must learn and grasp the Dàoist philosophy of "Dào follows what is natural" and the dialectical philosophy of Tàijí yīn-yáng. These two theoretical systems are precisely the core of Chinese traditional culture, encompassing both worldview and methodology. Therefore, studying Tàijíquán is not merely physical and technical training. It is inevitably also a process of learning and understanding traditional culture, a cultivation and transformation of thought, and an elevation of the spiritual realm. This is exactly the difference between Tàijíquán and other martial arts that merely pursue victory and defeat in combat — it shows why Tàijíquán is, in essence, a form of cultural transmission.
The practice of Tàijíquán
A complete study and training of Tàijíquán includes two major aspects: ‘form’ (tǐ) and ‘application’ (yòng).
[GPT note:] –
• 体 (tǐ) → the “body” or substance of Tàijíquán:
• Posture (架 / jià), movement, structure, relaxation (sōng), sinking (chén), balance of yīn-yáng.
• Internal cultivation: harmonizing yì (intention), qì (energy), and lì (force).
• Essentially the foundation and essence of practice.
• 用 (yòng) → the “function” or application:
• Martial usage (jìjī): neutralizing, issuing power, controlling the opponent.
• Push-hands (tuīshǒu): developing tīngjìn (listening) and dǒngjìn (understanding force).
- Health and daily life applications: cultivating longevity, balancing mind–body, living harmoniously.
👉 Key Point:
• 体 = internal essence (what you are).
• 用 = external function (what you do).
Together they make Tàijíquán both a martial art and a way of life.
Form (tǐ) refers to training centered on the practice form (quánjià), with the goal of building an entirely new kind of physical quality. Application (yòng) refers to training centered on push-hands (tuīshǒu), focusing on martial ability. Its aim is, through contact training, to establish a new kind of movement ability, the ability to use jìn (trained power), and responsive capacity. By developing the skill of ‘knowing oneself and knowing the other’, one achieves complete control over the human body, allowing martial techniques to reach their highest efficiency.
Learning Tàijíquán requires both physical and practical application. Having form (tǐ) without application (yòng) means that the "form" does not contain "application". In other words, it cannot express its proper, special function — and such form training becomes hollow and meaningless. This is why many people practice Tàijíquán nowadays but cannot truly gain the benefits that it can bring. Application (yòng) without form (tǐ) means an application that lacks the support and foundation of form — such "application" cannot be the application of Tàijíquán. [P327] Nowadays many people talk about the combat applications of Tàijíquán, but without the foundation of Tàijíquán, without having acquired its abilities. So, once they actually make a move, they still fall back on the same old ‘innate natural abilities.
All physical training in Tàijíquán includes both external and internal skills, and both internal and external skills need to be cultivated without neglecting either. Some people practice diligently every day, putting great effort into external movements, pursuing so-called ‘graceful and expansive’ appearances, yet not knowing how to train internal skills. No matter how well such an empty form is practiced, in the end one still cannot grasp the true meaning of Tàijíquán. There are also some people who spend all their time pursuing internal training, with "spirit, intention, and qì" constantly on their lips, yet their basic body methods still have many problems, even outright mistakes. No matter how well such internal training is spoken of, if there are still problems in body posture, it can only be a "castle in the air" — in the end, the skill will never truly be embodied. All internal training in Tàijíquán is built upon a correct and solid foundation of external training. Simply put, with incorrect body movements, it is impossible to produce correct internal sensations, and equally impossible to obtain genuine internal results. Therefore, we must accurately understand the meaning of "cultivating both inside and outside". It should also be noted that some people, when talking about internal training, always use lofty and abstruse words, making listeners feel dazzled and confused; but in reality, it is empty and meaningless, offering no help to actual practice. This is a major drawback that has long existed in the world of Tàijíquán.
The training of Tàijíquán
The core of Tàijíquán training is martial training — it is through concrete martial techniques that transformation and elevation arise. Step by step, one comes to grasp an overall understanding of Tàijíquán culture. In gaining unique martial skills, one also attains the benefits of health and longevity, as well as the opportunity for self-cultivation and realization of the Dào.
Tàijíquán has a complete training system, and practice must be carried out step by step, in proper sequence. One must begin with correct physical movement training. From the external to the internal, by remolding the body’s posture and structure, internal skill sensations are gradually established within — and only then, based on these internal sensations, can internal training properly begin. The important task of internal training (nèigōng) is to guide, control, strengthen, and make use of the internal sensations. Ultimately, under the guidance of spirit and intention, this achieves a new, natural, whole-body coordination — moving from the inside outward. [P328] The entire training is a process of "non-action, yet nothing is left undone", carried out in the state of "following nature to seek naturalness". This training process is not only the training of posture, physical ability, and technical skill, but also the cultivation of psychology, intellect, philosophical outlook, moral character, and artistic temperament. It is a comprehensive transformation for the practitioner — from outside to inside, and then from inside to outside — a rebirth-like change. Therefore, it must be remembered that the main focus of Tàijíquán training is the transformation of both body and mind — not merely simple strengthening.
Tàijíquán training is a comprehensive transformation of the human body
From a historical perspective, the emergence and development of Tàijíquán stemmed from people’s recognition of the limitations of traditional martial arts. In all countries and peoples around the world, the various combat techniques that arose and developed naturally are, in essence, based on the direct strengthening and utilization of the human body’s natural instincts. No matter what differences exist in technique, their essential meaning is the same and interconnected. China is no exception, and the vast majority of martial arts schools follow the same principles. In this instinct-based technical system, which in Tàijíquán is called "innate natural ability" (xiāntiān zìrán zhī néng), the main limitation of technical development lies in excessive reliance on physical attributes. In other words, in a person’s overall combat ability, the proportion occupied by demands for strength and speed is too large, leading to the common phenomenon of "the strong defeating the weak, and the slow yielding to the fast". This is also the reason why modern combat sports must classify competitors by weight. This limitation is widely recognized, and there are various ways to improve it, but only Tàijíquán can truly recognize, understand, and fundamentally propose effective solutions.
China’s unique Dàoist philosophy provided the theoretical foundation for this. Guided by these ideas, Tàijíquán established a new set of martial combat principles. Starting from the theories of non-desire, non-contention, non-action, overcoming hardness with softness, and yīn-yáng dialectics, Tàijíquán resolved the problem of force-against-force confrontation. From this arose technical concepts such as following nature, sacrificing oneself and following others, using stillness to control movement, and issuing later yet arriving first, which address the problem of over-reliance on absolute speed. On this new theoretical foundation, Tàijíquán further established a martial guiding philosophy centered on the principles of Tàijí yīn-yáng. By applying concepts such as yīn-yáng complementarity, yīn-yáng transformation, and the unity of opposites, it developed concrete technical methods aimed at minimizing dependence on raw physical ability to the greatest extent possible.
[P329] The theory of Tàijíquán determines that its techniques are unique. Practitioners must adopt methods distinct from the innate "natural instinctive ability" (xiāntiān zìrán zhī néng) — whether in spiritual / philosophical outlook, modes of thought, approaches to problem-solving, or in the body’s internal mechanisms, ways of moving the limbs, and responses to external stimuli. Therefore, the training process of Tàijíquán is essentially a rebirth-like transformation of the human body from the outside in — in other words, the establishment of a new ability. The practice of Tàijíquán, on the other hand, is the process of applying this new ability from the inside out.
New ideas and technical concepts make Tàijíquán training different from training that strengthens existing abilities through practice. This is a comprehensive transformation of the body's functions, and the final result is a completely new ability. What is meant by “transformation” (gǎizào) is the need to remove or limit old, habitual patterns of thought and behavior, while at the same time establishing new patterns. Because this transformation is comprehensive and profound, the training must inevitably be a long-term, arduous, and difficult process. Describing this process as "shedding one’s skin and changing one’s bones" (tuōtāi huàngǔ) is by no means an exaggeration. These transformations begin with a person’s external body movements and reaction patterns and extend deeply into modes of thinking and levels of consciousness. Specifically, they include:
(1) Limb movements and behavioral patterns: These require specialized methods of bodily movement, designed to realize the martial principles of Tàijíquán, such as the "Nine Essentials of Body Method" (shēnfǎ jiǔ yào) and the principles of relaxation (sōng) and integration (zhěng).
(2) The method of exerting force: Transforming direct, isolated ways of using force into an integrated method of exertion guided by intention (shényì), linked through qì, and coordinated as a whole — this is what is called jìn.
(3) Response methods: These include ways of making contact with the opponent in combat, such as "neither losing nor resisting" (bù diū bù dǐng) and "sticking, adhering, connecting, and following" (zhān-nián lián-suì). They also include the responsive methods established according to the yīn-yáng principles of Tàijí after contact is made, such as "sticking and leading away in correspondence" (nián zǒu xiāngyìng). The way one reacts is the behavior with the greatest inertia in the human body and transforming it is also the most difficult. The transformation of response patterns must be complete and thorough, and in the end the new ability of response must reach the level of "responding to things naturally" (yìng wù zìrán).
[P330] (4) Perceptive ability: The development of an extremely heightened sensitivity, known as tīngjìn (‘listening energy’), and its integration with responsive actions in accordance with the yīn-yáng principles of Tàijí. One must not only have keen perception but also understand yīn and yáng and know how to respond, thereby reaching the state of "others do not know me, but I alone know them".
(5) The application of spirit, intention, and qì (shén–yì–qì): External bodily movement triggers the body’s internal mechanisms, producing special sensations and responses, which then guide and direct technical actions. This is the meaning of "use intention, not force" and "rely entirely on the mind to apply skill". In this way, the inner and outer aspects of the whole body are unified, forming a special kind of movement ability.
(6) Way of thinking: To approach and understand all technical questions through Dàoist philosophy and the yīn-yáng principles of Tàijí, such as non-contention, non-action yet nothing left undone, overcoming hardness with softness, yīn-yáng complementarity, unity of opposites, and yīn-yáng transformation. The establishment of this way of thinking will inevitably transcend the scope of martial techniques, bringing about a transformation in the practitioner’s mindset. Therefore, the significance of practicing Tàijíquán lies not only in physical training, but also in the cultivation of thought.
(7) The level of thought and spirit: The transformation of one’s way of thinking inevitably promotes the elevation of spiritual outlook, enabling the practitioner to transcend the simple struggle of victory and defeat in combat. With a heart oriented toward seeking the Dào, one pursues higher spiritual aspirations, thereby achieving self-perfection.
It is precisely because of the difficulty of a full body-and-mind transformation that learning Tàijíquán is difficult. One must have a full understanding of this. In all technical study and practice, there are two processes: First, through study and practice one comes to understand and grasp the material; Second, one improves the level, that is, the ability to execute. As it is often said: first you must resolve the question of "do you understand or not" and then pursue the question of "is it good or not".
[GPT note] - This distinguishes between:
1. Comprehension stage → grasping principles and basic ability.
2. Refinement stage → improving skill until it is precise, natural, and effective.
For techniques that are based on ‘innate natural ability’ (xiāntiān zìrán zhī néng), no matter how complex they are, there is basically no problem of not understanding or being unable to learn them. The only issue people face is the level they can reach. For Tàijíquán, before a new foundation is properly established, people cannot truly understand its techniques. Therefore, for a long time, practitioners will remain entangled in the issues of "do I understand?" and "can I do it?" — without yet having the conditions or qualification to even discuss whether it is "good or not". Only after completing the transformation of the body and first resolving the issue of "do I understand or not", is it then possible to address the issue of "is it good or not".
[P331] For example, when learning the fundamental principle of "sticking to the opponent, guiding their force away, and responding in harmony" (nián zǒu xiāngyìng), if one has not yet developed the basic ability of whole-body integration (zhōushēn xiāng hé), then it is impossible to have a real personal experience of yīn-yáng complementarity (yīnyáng xiāngjì). Without that, one cannot truly understand and grasp this technical principle, much less execute such techniques correctly.
The greatest difference between Tàijíquán and other martial arts lies in this: although Tàijíquán also seeks to train physical abilities in practice, in application it strives to minimize dependence on those physical capacities. Thus, the technical principles that Tàijíquán pursues — such as "leading incoming force into emptiness" (yǐn jìn luò kōng), "four ounces moving a thousand pounds" (qiāndòng sì liǎng bō qiān jīn), and "using borrowed force to strike" (jiè lì dǎ lì) — represent the most rational and effective application of physical ability. In other words, they address the question of how to conserve energy. Regarding this inconsistency between developing physical abilities and the way those abilities are applied, practitioners need to have a thorough understanding.
Tàijíquán uses new ideas and training methods to transform the human body, thereby attaining combat ability that relies least on physical strength while achieving the highest efficiency. This kind of rebirth-like transformation brings about a total metamorphosis. It is not merely about bodily movement or technical application — more importantly, it concerns one’s level of thought and spiritual outlook. Therefore, the training of Tàijíquán is ultimately a comprehensive transformation of the person, enabling the practitioner to stand upon a higher level of realization.
The effects/benefits of Tàijíquán
Tàijíquán is a comprehensive cultivation of both body and mind. Through correct and sustained study and practice, one can attain results on different levels. First, one can attain a healthy physical condition, which includes both the aspects of physical exercise and traditional health cultivation. Second, by fully developing the human body's potential, one acquires highly efficient martial skills. Third, through the study, research, and deep contemplation of Dàoist and Tàijí theory, one reaches a state of mental clarity, inner tranquility, and elevated insight. These benefits can promote a comprehensive improvement of one’s physical and mental health; furthermore, they naturally align with traditional nèidān (internal alchemy) health cultivation, realizing the harmony of cultivating both xìng (inner nature) and mìng (life force).
[P332] The cultivation of Tàijíquán
Tàijíquán is not merely a technical skill — it is an art, a cultivation of both body and mind. Therefore, learning Tàijíquán is an endless process of improvement — a lifelong cultivation of living, studying, practicing, and awakening.
[GPT note] - 活到老、学到老、练到老、悟到老 (huó dào lǎo, xué dào lǎo, liàn dào lǎo, wù dào lǎo) → “live long, learn long, practice long, awaken long”; expresses the Daoist attitude of continuous self-refinement and humility — there is always more to understand, feel, and perfect.
For example, in terms of martial skill and ability, it is still possible in Tàijíquán to make new realizations and improvements even after the age of sixty — something that is almost impossible in other martial arts. After one has completed the full course of study and training, practicing Tàijíquán becomes an act of cultivation. People often say that practicing Tàijíquán is addictive — once begun, it’s hard to stop. It calls for daily engagement and constant reflection, becoming a cultivation of one’s taste, character, state of mind, and inner spirit. The cultivation of Tàijíquán is a process of rising from the tangible to the intangible — from the physical to the metaphysical.
The realms or levels of Tàijíquán
To study Tàijíquán — from training to cultivation — one must possess a sense of jìngjiè (realm or vision): it must be both deep and meticulous, yet also broad and far-reaching. For example, in quánjià (form) training, one should not only pursue correct physical movements, but focus even more on the inner flavor, energy, and spirit — this is the true jìngjiè (realm) of form practice. Another example is tuīshǒu (push-hands) training. It begins with learning how to conserve effort without worrying about immediate victory or defeat and progresses toward ever greater refinement and pursuit of ultimate efficiency. The practitioner learns to see higher and farther — seeking goals that transcend other martial arts. This is the jìngjiè (realm) of push-hands training. Another example: by cultivating calmness of mind, focused intention, non-action, and non-contention, one reaches the level where softness overcomes hardness, responses arise naturally, and "having no method becomes the ultimate method" — this is the highest realm of martial application. Through this kind of study and training, with continuous insight, one’s technical skill improves — and at the same time, one’s state of mind naturally rises. From skill, one seeks art; through the fist, one realizes the Dào; and in doing so, attains great freedom — this is the realm of cultivation.
Tàijí culture and Tàijíquán
The concept of Tàijí is one of the main foundations of traditional Chinese philosophy. The culture of Tàijí, centered on Tàijí thought, is an important component of traditional Chinese culture.
[P333] The ancient sages, through observing and contemplating the natural world, formulated the abstract philosophical concepts of yīn and yáng. By studying the dialectical relationship between them — their balance, transformation, development, alternation, and unity of opposites — they came to understand and interpret the world. Ultimately, the theories concerning yīn and yáng were integrated and developed into the complete system of Tàijí. Tàijí is the foundation of the traditional worldview; it is also an epistemology and a methodology. China's two major traditional ideological systems — Confucianism and Dàoism — both take Tàijí philosophy as the foundation of their cosmology and methodology. Tàijí thinking is reflected in every aspect of Chinese life.
Tàijíquán is the application of Tàijí Yīn-Yáng philosophy based on Dàoist philosophy. Specifically, it applies the Dàoist principles through the dialectics of Tàijí—the interaction of Yīn and Yáng—to martial arts. Therefore, through studying Tàijíquán, practitioners will naturally gain a deeper understanding of Tàijí culture and achieve an elevation in their awareness. Through studying Tàijíquán, one cultivates the body and nurtures the mind, strengthens health, enhances analytical and logical thinking abilities, and develops a spirit of diligence, precision, sincerity, perseverance, and pursuit of perfection. At the same time, one builds the qualities of courage, determination, responsibility, and bravery—becoming a "modest person" of noble moral character, attaining a state of being at peace with the world while still upholding one’s principles. Therefore, traditional Tàijíquán carries the essence of traditional culture; to study traditional Tàijíquán is to study traditional culture itself. Nowadays, some people practice Tàijíquán without emphasizing tradition—without studying Dàoist theory or the philosophy of Tàijí. They neither understand how to integrate these principles into practice nor how to use them for self-cultivation and inner transformation. Such practice may bring some basic health benefits, but it has no connection to traditional culture; speaking of “inheritance” in this case is merely empty talk.
The purpose of studying Tàijíquán
People have their purposes for learning anything. As mentioned earlier, the three main functions of Tàijíquán are combat, health cultivation, and the pursuit of the Dào. Therefore, the purposes of learning Tàijíquán are none other than these three. In fact, pursuing only one of these three aspects cannot be considered complete Tàijíquán. The ultimate purpose of studying Tàijíquán should be the unification of all three.
[P334] Tàijíquán is a form of martial art; therefore, martial training is its foundation and root. Because of the unique principles and techniques of Tàijíquán, it requires special training methods. One of the natural results of such training is the attainment of health and wellness benefits to a certain extent. Throughout the entire process of studying Tàijíquán—especially in the study of its theory—one naturally begins to merge with the pursuit of the Dào, allowing the practitioner to experience an elevation of thought and spiritual realization through practice.
The original meaning of wǔshù (martial arts) refers specifically to the arts of combat and fighting. However, unlike other systems that focus solely on techniques of attack and defense, traditional Chinese martial arts elevate the practice to the ideal of “stopping conflict is true martiality.” It encompasses not only technical training but also moral cultivation, thus raising the realm of martial practice. Tàijíquán is precisely the most profound, refined, and comprehensive among them, possessing the highest vision and broadest insight. It is a martial art that unites physical and spiritual cultivation into one. The purpose of studying combat in Tàijíquán is not simply to improve technique through enhanced physical strength or endurance, but to pursue the most natural, reasonable, and efficient way of applying technique. It does not merely seek short-term results but explores how to achieve the highest efficiency through the most optimal path. Tàijíquán’s study of martial combat has already gone beyond the simple question of victory or defeat in technique. It delves into the deeper theories underlying technique, discovering its inherent principles and elevating technique into an art — a harmony between skill and the Dào.
Martial arts involve physical movement, and since life depends on movement, movement naturally brings health benefits. Therefore, practicing martial arts inevitably leads to strengthening the body and improving physical fitness. However, everything must be done in moderation. In traditional martial arts, the pursuit of special abilities sometimes involves training methods that can harm the body. For example, many who practice hard skills (conditioning arts) do so by first injuring themselves to force the body to adapt, thereby developing certain extraordinary abilities. In modern combat sports, professional training often involves overloading the body in order to achieve results within a short period of time. In the long run, such practices often cause significant — and sometimes even permanent — damage to the body. Because the realm of Tàijíquán has transcended the ordinary martial concern with victory and defeat, injuring oneself through martial practice is something that Tàijíquán does not permit. Tàijíquán emphasizes following the natural course of things—neither exceeding nor falling short. Any form of training that benefits the body in the short term but causes harm in the long term is rejected by Tàijíquán. [P335] Because the philosophy and training methods of Tàijíquán incorporate many elements of traditional health-preserving practices and align with the theories of disease prevention and wellness in traditional Chinese medicine, studying Tàijíquán naturally brings about the effects of fitness and health cultivation. Therefore, from the perspective of strengthening the body and promoting health, Tàijíquán goes beyond ordinary exercise and fitness. It pursues a higher level of health cultivation, and its effects on well-being are superior to those of most other fitness methods.
Tàijíquán’s pursuit of the highest levels of both martial arts and health cultivation is founded upon traditional philosophical thought. It uses traditional philosophy to re-examine, and guide martial and fitness training, elevating the practice of combat and health preservation from mere physical movements to a process of mental and theoretical cultivation. In other words, Tàijíquán naturally unites martial training with the pursuit of the Way — what traditional philosophy refers to as seeking the Dào (qiúdào). Through practicing the art of boxing, one awakens to the Dào and cultivates oneself, taking the dual cultivation of xìng and mìng — nature and life — as the ultimate goal.
Therefore, the purpose of studying Tàijíquán is to transform one’s disposition, elevate one’s state of mind, develop intelligence and awareness, cultivate refined tastes and noble sentiments, enhance artistic accomplishment, and strengthen the body. It enables every part and function of the body, from the external to the internal, to receive the most balanced exercise and optimal care. At the same time, it allows one to attain the most efficient ability for self-defense and protection.