41.

ILLUSTRATED EXPLANATIONS OF INTERACTION BETWEEN THE SUN AND MOON ACCORDING TO THE RIVER WRITINGS

FIG. 0.41.I

DIAGRAM OF THE INTERACTION BETWEEN THE SUN AND MOON

ACCORDING TO THE LUO RLVER WRITINGS

Inscriptions: Yang {3} grows directly east; Yin {4} grows at southeast; Yang {9} culminates directly south; Yin {2} is born at the southwest; Yang {7} disappears directly west; Yin {6} disappears at northwest; Yang {1} is born directly north; Yin {8} culminates at north-east; Five places in the middle of ten.

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The number that denotes the Writings is the earthly number forty-five which represents the moon. The potential spirit represented in the Chart and Writings can be mastered without harm to the body. The interaction between heaven and earth and between the sun and moon is a matter of fate (ming), princples (li), individual natures (xing), the mechanisms of Gou (44) and Fu (24) combined together. As a result, one can clean the mind (xin) and retreat into the depths of the mysterious interaction between heaven and earth, where one yang contains six yin in the middle of the intercourse between the sun and moon, and one firm and completely pure yang. Hence the united virtues of heaven and earth as well as the unified brightness of the sun and moon go through creation and destruction, engendering and annihilating the wonderful manifestations of spirit (shen), which manifests itself not in the Chart and Writings but in one's own Self. Without this understanding, the diagrams of the Chart and Writings lose all profound meaning and become simply diagrams of circles, squares and numbers. If this happens, how would it be possible to realize the theory of Nature (xing) and the teaching of fate (ming)?

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42.

ILLUSTRATED EXPLANATIONS OF THE ROUND

DIAGRAM OF TAIJIQUAN'S INTERNAL POWER

Following the example of He-tu (Yellow River Chart), Taijiquan consists of the circle of the silk-reeling method which maintains the circulation of intrinsic force, as represented in FIG. 0.42.1.

FIG. 0.42.1

ROUND DIAGRAM OF TAIJIQUAN'S INTERN

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In fact, the chart of He-tu represents the internal organization of the energetical body, whilst the concept of energy regeneration is contained in the metaphor of reeling a silk thread from both ends around the Taiji circle. This double reeling causes the diagram to become twice as narrow. Another double reeling leads to the formation of the square form to produce three, five, six, seven, eight and nine-cornered diagrams. Since one produces two, but two gives birth to three and so on, the process of reproduction becomes perpetual, resulting in the regeneration of energy through the silk-reeling method. The ancient Classics put it this way, "Alternation of the sun and moon is similar to the process of interaction of the silk thread through compatible intercourse (cuo) and inversion (zong), coiling over a circular and square reel but coming out from one single source, the cocoon." However, the current diagram (FIG. 0.42.1) does not completely explain the principle of the silk-reeling method, in so far as all four limbs also help determine the application of the principles in practice during Taijiquan performance.

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43. ILLUSTRATED EXPLANATIONS OF THE SQUARE DIAGRAM OF TAIJIQUAN'S EXTERNAL FORM Following the example of Luo-shu (Luo River Writings), Taijiquan also consists of the square plan of action, which depicts the maintenance of the external form, as represented in FIG. 0.43.1.

FIG. 0.43.1

SQUARE DIAGRAM OF TAIJIQUAN'S EXTERNAL FORM

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In fact, the Luo-shu represents the square form of the external energy structure, as reflected by the saying, "Knowledge seeks the circular while action likes the square." Externally, the structure of Taijiquan is arranged according to the square form, whilst internally the structure remains round. Hence, the upper part of the body is round while the lower square. Square is the form of Taijiquan, circular is its spirit. Above all else, this is what each Taijiquan learner should know. When practicing Taijiquan, most movements should be performed obliquely and in circular motions, whilst internally they contain square-like elements that remain unseen. This octagonal diagram depicts the spiral form of the Taiji motif. A circle is formed as a result of the interaction between the circle and square. This illustrates the principle of a square matching with a circle the basis for the square diagram presented here.

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44. ILLUSTRATED EXPLANATIONS OF THE TAIJIQUAN'S SILK-REELING METHOD OF ENERGY REGENERATION

FIG. 0.44.1

DIAGRAM OF THE TAIJIQUAN'S SILK-REELING METHOD

OF ENERGY REGENERATION

Inscriptions: Bai-lu Haoran zhi Qi (white path of Magnificently Refined Energy); Ke-nian (restrained thinking): represented by the white point inside the black portion of the innermost Taiji circle; Si-nian (selfish thoughts); Wang-man (deceptive thinking): represented by the black point inside the white portion of the innermost Taiji circle; Hei-luji Xue Qi (black path is blood and qi energy);
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Rensheng zhi Yin-yang (yin and yang of human life); Tiandi zhi Yin-yang {yin and yang of heaven and earth); Taiji zhi Yin-yang {yin and yang of Taiji). Studying the circular Taiji diagram of the ancient Classics, I have realized the impossibility of learning Taijiquan without understanding of the silk-reeling principles of energy regeneration. The silk-reeling method consists of activating Zhong-Qi (Centralized Intrinsic Energy). Without understanding this, the movements cannot be understood either. The first pair of white and black paths represents the yin and yang forms of Taiji, freely existing within Wuji or No Extremes. The second combination of white and black paths represents Taiji engendering Two Forms (Liang-yi), which are actually the yin and yang substances of heaven and earth. The third white and black path is the symbol of Man as an embodiment of yin and yang qi, as well as the Five Phases of energy (Wu-xing) which enable humans to survive. The fourth white path is what Mencius called Haoran zhi Qi or Magnificently Refined Energy; whilst the fourth black path represents the blood (xue) and qi energy of humans, which when combined with morality becomes Zheng-qi or Truly Refined Energy, the core of a healthy existence. The fifth white path represents the way of the mind (xin), by which True Refined Energy is well governed. When qi becomes un-regulated due to poor circulation and management, it becomes stuck. The general principle (li) lies within one's nature (xing) and is called character. The fifth black path is the human mind/heart or what sages and men of virtue called the personal mind/heart (si-xin). The white point in the black portion of the innermost Taiji circle (FIG. 0.44.1) represents Ke-nian or restrained thinking, while the black point inside the white portion represents Wang-nian or deceptive thinking. Only sages are able to fully exercise restrained thinking and eliminate all deceptive thoughts. Deceptive thinking is what Gao-Zi called Shi Se-xing (nourishment of sexual desire). All humans have it. If a person can eradicate
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all selfish thinking once and for all, her pure or pre-birth nature can be regained from heaven. When this happens, she will be able to move fully in accordance within Nature's structure (Tian-ji) during Taijiquan practice, and her performance will become natural and agile, revealing the original shape of Taiji concealed in her body. The three large external circles stimulate the influence of yin and yang. The three internal circles indicate that yin and yang are being governed and represent what Man receives and holds in the third circle. This chart is not in fact of critical significance, but was created to aid people's understanding of qi regulation. The important point to note here is that all three internal circles rest within the third larger circle, whilst the third larger circle itself illustrates rests within the second one, which is placed within the first one, just like a set of nesting dolls. Hence, this diagram serves specifically to illustrate how to guard the core of one's life and the wonderful secret of regenerating qi once you begin to get good at moving qi, you can protect your life; and if you can protect your life, then you will be able to restore your nature. Once you can restore your nature by reproducing your intrinsic energy and accumulating it within yourself, you will be able to rely on your vital resources. That is why Taijiquan is considered beneficial both for your body and mind, as well as for your nature and fate. The sages of antiquity used to say that training one's body depends on the restoration of one's nature. In other words, the ability to protect one's life and regulate qi flow forms the core of a trained body, a cultivated character and a restored nature.

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