Chen Xin zur Startposition im Taiji (engl.)

Über den Autor

Chen Xin (1849-1929) war Vertreter der 16. Generation der Chen Familie und hat das älteste Taiji Buch überhaupt geschrieben.

Die Tiefe an Wissen und Verständnis über die Vorgänge auf körperlicher, energetischer und spiritueller Ebene sowie über die Zusammenhänge zwischen Taijiquan und chinesischer Philosophie, insbesondere dem Yijing, die in diesem Buch offenbar wird, sind einzigartig.
In diesem kleinen Auszug geht es um die Bedeutung der Startposition im Taiji.

Meaning of the starting position in Taiji

Meaning of Taiji in context to the starting position
Taiji is born of Wuji or Ultimate Nothingness. Although this state represents something shaped with a sound, it is still known as the Absolute Nothingness. Conversely, the state of Wuji (Ultimate Nothingness) can also be defined as Taiji.

Although Taiji is known as shapeless and soundless, the pre-origin of the seed of a great fruit begins to take form, which will eventually transform into a seedling. This is the formeless newborn mechanism of motion and motionlessness, not yet sufficiently formed to be launched or represented as a seed. Heaven and Earth are still in the state of shapelessness Oneness of the Great Chaos, Wuji, a traditional name describing the initial cosmic state of non-differentiation between Yin and Yang. Still the mechanism of diferentiation already exists, marking the condition just prior to the appearance of forms, a pivotal point between opposing impulses from which creative activity emanates.

This transition from external stillness to readiness for movement is known as going from Wuji to Taiji. Movement will cause clear Qi to ascend to heaven and muddy or „impure“ Qi to fall to earth. Prior to this, there is no differentiation between clear and impure Qi. Thus, the ancestors used the term Taiji to denote the non-separated state depicted by Heaven and Earth, Yin and Yang and the Five Phases, a state beyond any name or concept. So when we talk about Taiji, we mean the initial form of Yin and and Yang and the Five Phases.

At the starting position of Taiji performance, although the four extremeties are still motionless, the internal mechanism of Yin and Yang, opening and closing, growth and decline, full and empty contained in the mind | heart and abdomen is maintained properly due to the adjustement of all the body`s parts. At this very moment, unification of volition and the concentration of spirit will occur if the starting position of the form is treated respectfully and carefully, whilst the dualistic principles of Yin and Yang, opening and closing, growth and decline, full and empty and so on are still beyond visual manifestation ant thus cannot be defined or named. For the sake of clarity, we use the term Taiji to describe the initial or preparatory stage of the entire routine.

Preparation is necessary to establish one`s balance and bearing prior to movement. Though not visible to the eye, it is crucial. Before starting to practice the Taiji routine the student must first purify her heart and empty her mind of thought. As a result, she will possess a look of serenity, and her physical and mental conditions will be completely mobilized to launch the mechanisms of Taiji motion. The aim of the pratctitioner ist to unite the two extremes into one in order to return to Wuji through practice and accomoplishement of the Taiji routine

(Chen Xin)