Questions and answers
with Master Huang

Are there different schools or sects of Tai Ji?

Tai Ji embodies a comprehensive set of knowledge, developed and handed down by our learned predecessor with mystifying principles and profound philosophical learnings. The Tai Ji movements are scientific as the principles are based on scientific fundamentals. Our predecessors developed the art for improving human health, warding off sickness, slowing down the ageing process, achieving longevity and defending oneself. All this benefits mankind and society. Good character formation is promoted. An adherent imbibed with the Dao (or philosophy as a way of life) of Tai Ji would contribute towards proper governance of the country and universal peace. Tai Ji is not a martial art meant for bragging and antagonistic purpuses. A Tai Ji exponent would need to understand the principles and philosophy of Tai Ji. No one should deviate from these principles and philosohpy. The movements can be developedand modified but the principles are eternal. The external forms may differ from person to person but the principles are standart and unvarying. Because of this, there is no basis for differentiation by schools. Instead a spirit of a single family should prevail. Common interest of the art should take precedence over personal interest. An open attitude should emerge, bearing in mind the spirit of the founder and predecessors to propagate the philosophy of Tai Ji thoughoutthe world so as to improve the health of mankind.

How should we practice Tai Ji in order to reach accuracy?

The gap between accurate and non-accurate achievement is wide. Remember the words of the old master, Wang Tsung Yueh that the body must be naturally and vertically balanced bearing in mind the principles of being relaxed, rounded and awareness of the various parts of the body. During practice of the set movements, one must be careful, concious or alert, observant and must feel where one is moving. Otherwise there is form without substance and deception to people. To achieve accuracy, the principles of Tai Ji must be followed in addition to correct methods of practising. A good master is necessary coupled with one's own constant research. The art must be learned progressively having to be on firm ground first before advancing to the next step. Personal requirements are also important. One must be determant, confident, persevering and motivated. A secure means of livelihood and having normal environment coupled with single-mindedness, constant learning and practice and clear understanding of the principles throroughly - all this will lead to achievment of accuracy. This is in contrast to those who want to learn fast, who concern themselves with the external forms and who learn to practise sporadically. These hope to learn first and be corrected later not realising that it is worse than having a new person learning from scratch. Others take the principles of Tai Ji lightly or superficially and liken the art to a common exercise, drill or dance. All this has form but no substance. One's body must be likened to a perfect machine where a wrong spare part will affect the operation of the machine. The founder of Tai Ji has said, "Achieving the Dao is important, acquiring the skill in the art is secondary; not learning my Dao, he is not my student." Therefore also important would be honesty and righteousness or a good moral character.

There are different forms of Tai Ji? Are the principles different?

The founder created the art. But through the years, the forms of Tai Ji have differed:some have 24 basic movements while others have 37; some have 64 set movements and some have 72 while others have 108 movements or even 124. There are long sets and short sets. Movements have been large and expansive and have been small and compact. Some emphasised high postures;others opt for low ones. Some practise slowly;others practise at a faster pace. All this divergence is writter by men. What is important is that the principles remain the same. Different masters with different temperaments have been following the basic principles through the ages. They have engaged in continous research and training. They have reviewed and improved the art until the ultimate pbjective is achieved where form becomes formless, limbs are no more important, brute force becomes nonexistent and stiffness has given way to being fully relaxed. Character formation has advanced to the stage of "non-self" and of non-resistance so that the whole body is used and hands are no more used as hands. Youthfulness and longevity are attained. It is easy to master correct forms as the Qi and the principles of the art are internally harmonised. Harmonisation is also to be achieved between the upper, middle and lower parts and between the left and the right body. Even though difficult it is relatively easier to master correct forms compared to aquiring skill in the art. This is so as in training or practising there are a number of normally undetectable parts of the body that are difficult to keep under control from the aspects of speed, timing, rhythm and balance. Because of this, skill in the art is difficult to acquire. But then as the founder says, "Understanding one portion of the art would mean being enlightened on all portions or parts. Then all schools and sects become one."

Is it better to practise Tai Ji more frequently or less frequently?

There are no extremes in Tai JI. The essence is in the training method. If the method is not correct, it is no different from ordinary drills with a lot of time spent but relatively little achievement. So it is not a question of practising more or less frequently but practising correctly. That is, the central equilibrium must be vertically maintained. Every movement must be disciplined such that the posture is vertically balanced. The principles remain unchanged:there is straightness in a curve and vice versa. There must be constant learning and practice, understanding the principles and the less obvious points. Mastery of this will produce skill naturally. There is no question, therefore of practising too much or too little but rather of practising correctly.

Is it correct to practise the art fast or to practise it slow?

The earth rotates at a constant and specific rate. Similary, Tai Ji should not be practised too slowly or too fast but should be practised comfortably. The human body must be moved naturally otherwise there would be weaknesses. If the practice is too fast, breathing is affected resulting in uneven respiration, breathlessnessand the heart pulsating too fast. If the practice is too slow, the limbs and the joints become stiff. Qi is blocked and is locally stagnant:intent or consciousness is employed but the Qi is not flowing. Internal force and Qi must be synchronised. Internally, there is the harmony of the libido, energy, Qi and spirit while externally, the mind, consciousness (or intent) and body are also harmonised and in turn both the internal and external harmonies are synchronised. Muscles must be relaxed and all parts of the body are naturally without tension. It is not possible therefore to saypractising fast is correct or practising slow is correct as this has to be based on the standard or level of achievement of the student. One must practise until the whole body is relaxed and comfortably balanced. Once there is internal and external synchronisation, then the question of slow and fast in practice is unimportant. At this stage, one gets the feeling that the upper portion of the body is like the drifting of clouds and the lower portion is like the flowing of water. Consciousness is continuous and is harmonised with movement. All parts of the body are natural and are unified. There is then no question of being fast or slow.

Is it correct to have either high or low postures in the set movements of Tai Ji?

The art of Tai Ji does not distinguish high and low postures, but is rather based on the idea of four "balances" or equilibriums: 1 balance in the magnitude of the posture or movement such as both sides of the body must have "balanced" amount of spatial displacement when moving; 2 accuracy or precision achieved simultaneously by all parts of the body; 3 bodily balance when moving or turning; 4 steadiness particularly when moving.

External and internal balance or harmony must be cultivated where there is no slanting of the central axis of the body. when hind force is invoked, the hind knee being bend will move up or straighten slightly though the height of the body remains unchanged. This is so as consciousness(or intend) and Qi would"close" centrally instead of coming up while the bent knee is used to adjust accordingly. Consciousness is used to lead the muscles in relaxing. Joints, muscles and ligaments must then be loosened, relaxed and "thrown" open but still linked. The body is then erect and comfortable. consciosness is also used to "move" Tai Ji principles to parts of the body. Having achieved "four balances and eight steadiness", the question of high and low postures is then answered individually.

How can substantiality and insubstantiality be distinguished between left and right or between top and bottom parts of the body?

The muscles, the skeleton and the nerves are parts of the body system. when practising the movements, the use of consciousness to sink and relax the body is most important. The centre of gravity is moved while perserving the uprightness of the central axis of the body. It is important to focus on steadiness, tranquillity, relaxation and rootedness. The movements propel the external movements in a continuous or uninterrupted fashion. Internal force is gernerated with turning movements. After a long time, the whole body is in balance. When left and right is distinguished, one is substantial and the other insubstantial along the pattern of "cross alignment". For instance, together with the distinction between top and bottom parts of the body, when the left upper part of the body is substantial, the left lower part is insubstantial and similarywhen the right upper part of the body is substantial, the right lower part is insubstantial. This pattern of cross alignment is used in shifts of the centre of gravity from one leg to the other. This is similar to the "cross-roads" of the nervous system. When moving Qi, therefore, one must separate substantial from insubstantial, move the step without moving the body or moving the body and not the hand. If in moving a step, the body also moves, then it is not separating substantial from insubstantial. If in moving the body, the hand also moves, then the shoulder and the hands are not relaxed. It is important to follow the principles of using consciousness to propel movement. The top and bottom, left and right portions of the body must be coordinated. a rounded grinding stone may move but the centre is not moving. All parts of the body become one system characterised by lightness and agility, roundness and smoothness, even respiration, alternate opening and closing like that of the sea where with movement from one part of the sea, all parts are also moved. The movements are guided by consciousness and are properly regulated like the regular movements of the waves in the sea.

How could the movements be practised in order that they can be usefully applied?

Take the five loosening (or relaxing) exercises as an illustration. These exercises are based on Tai JI principles. During practice there must be full concentration since any distraction will nullify any effects. Bear in mind the three points of non-mobility:the head which must be locked on to the body, the hands which must not move of its own volition and the soles of the feet which must be still and rooted to the ground. Consciousness (or intent) will lead the Qi along. Steps are made without affecting or moving the body. Turning movements start from the waist and hips with hands propelled from the waist and hips in accordance with the principle that all movements originate from the waist. Principles must be understood and no movements are separated from the principles. Once you make it internally you are also "through" externally. Once you are fully relaxed, you can change according to circumstances and can therefore, neutralise an oncoming force. You would have reached that position of "non-self" where the whole body is the weapon and the hands are no more used as hands. If you are not able to usefully apply your movements then you still have not understood the basics of the five relaxing exercises. If you have not mastered the essentials, then there is no point of talking about application of the movements.

What is the rationale for relaxing the abdomen and withdrawing the coccyx (or tailbone)?

Qi is stored in the Dan Tien as a result of using consciousness to sink the Qi to this point. From here Qi should circulate to the whole body. If Qi just remains in the Dan Tien, then the abdomon will have the sensation of being styffed. Only when Qi circulates throughout the body will the abdomen be relaxed and pliable. After a time, the abdomen will acquire some "bouncy" or "springy" effect and Qi would have been circulating to the whole body. Qi can be occluded or absorbed into the backbone. the Song of the Thirteen Postures says, "If the abdomen is thoroughly relaxed, then the Qi will rise." So do not just store the Qi in the abdomen otherwise it will simply bloat. Having coccyx withdrawn means there is no protrusion of the buttocks while making sure at the same ime that the hip joints are not "sliding" forward. This must be combined with relaxing the abdomen and both requirements must be met at the same time. Otherwise, there is no rootness while the waist is stiff resulting in vertical imbalance or disequilibrium. It is important to maintain the uprightness of the central axis of the body in order to achieve central equilibrium. A test can be made as follows to see whether all this has been done correctly all along:use one thump to press the abdomen and release the thumb suddenly. There should be a bouncing or springy effect of the abdomen. At the same time, the seat of the buttocks behind should be very soft to the touch.

What is true spirit of Tai Ji?

Good and famous masters of Tai Ji teach the same stuff but students will learn differently. This is because students differ in natural endowment and physical make-up. The real acquisition of the art is not in just mastering the external forms but also in mastering the principles and philosophy. The learner must be a man of reason having learnt, practised and understood the art successfully. He applies those principles and philosophy to his daily life. He will not take unfair advantage or be selfish. He is wholeheartedly devoted to Tai Ji. He shares the founder's spirit of striving for mankind to be physically and mentally healthy. This would be the true Tai Ji spirit.

How many times must we practice the set movements everyday?

The important principle is moderation. The practising technique must be correct in the first place. Some people say you must practise the whole set of movements ten times a day with one set lasting about 25 minutes. This only focuses on quantity and is wasting Qi and energy. It is contrary to the basic principles of Tai Ji succeeding in only making you sweat and reducing weight. It is not beneficial to the development of the internal force, internal organs or gererally the body internally. Grandmaster Cheng Man Ching has said, "I practise the mobilisation of the internal force and Qi using the 37 basic movements every day. One set of movements lasts only 7 minutes." Practising too much or too little is subject to whether it is practised correctly or not. Utilising my experience and following my practising technique, students are encouraged to practise every morning and evening using about 5 minutes to practise a particular movement or posture (dividing each of them into 2 parts) over and over again. Those studens who do so are likely to succeed.

Some students have been learning and practising Tai Ji for several years and are yet unstable. Why is this so?

A lot of students are using wrong learning and practising technique. Students must start with understanding the Dao of philosophy, then the principles, then using the correct method and finally putting in the effort. He must understand the relationship of man and his surroundings or the universe and use the method of Qi to practice. He must be humble and persistent in his practice. Slowly, rootedness will result and the method of practising be understood. Understand the principles and be aware of the less obvious and unnoticeable aspects in slowing acquiring skill. Being rooted and having internal force can never be observed externally. They can be accomplished through correct method. In practising the movement and developing the internal force, the joints of the body must be loosened and yet linked. The whole body is relaxed and is not easily pushed over by an opponent. Substantiality is distinguished from insubstantiality. Aim to be flexible and pliable like a snake whose tail will come in to help if you attack the head, or vice versa or whose tail and head will assist when the centre is attacked. Be responsive to consciousness (or intent), then tranquillity and pliability can be achieved. It is easier to lift off a 200 katies iron rod than to lift up a 100 katies iron chain. This illustrates the principles of throroughly relaxed joints. Students must also understand the application of yin and yang in the movements and push hand exercises. Yin and yang principles are in Tai Ji which encompasses the universe:all movements whether divided according to upper and lower body, right and left, front and back, internal and external must not deviate from the principles of substantiality and insubstantiality. Moving and stillness alternate continously:Yin does not depart from Yang and vice versa. When Yang moves, Yin also moves and vice versa. This principle must be understood when practising the set movements. The body and the character is trained together as is the acquisition of the Dao and the art. Dao is likened to yin while the art or skill is the yang. Yang is evolved from yin at yin's completion. Being relaxed, stillness and being rooted become yin comonents. Neutralisation of force forms the basic foundation where no strength is used. Stillness is like that of the mountain. No change is seen but it is capable of a lot of changes. The founder has said, "Dao is the basis, art is the consequential". One must therefore acquire Dao by learning not to resist, for only then will the body learn to be obedient. In attacking and defending, one must understand the method, then acquire insubstantiality and quietude. Only then will the defence be solid. Attacking will also be successful as one is naturally comfortable. In pushing hands exercise, one must learn to achieve non-resistance and stickiness. Having achieved stickiness, then one can achieve the ability to neutralise force. With adequate reserves, the neutrasising ability is applied with an involuntary exertion of internal force.

How should a student relate to his teacher?

In the present day, science is very advanced affecting all aspects of human endeavour day by day. This gives rise to stress and keen competition in business having a telling effect on the spirit. This is a common malady. This is why Tai Ji an ancient art, is popular and a common practice. It has no secrets. It is equitable to all as it discriminates against no student. But students often commit errors in practising the art. Students should bear in mind the following pointers:

1 Respect the teacher and accept the philosophy or Dao of the art;

2 Be honest and do not take unfair advantage;

3 Be conscientious and serious, think, observe and feel or being aware during practice;

4 Progress step by step;

5 Be humble and practice constantly;

6 follow all the principles mentioned earlier when practising by themselves.

Questions and answers
with Patrick Kelly

What have you gained from your years of Taiji work?

Internal evolution is the main result of practise under the direction of a genuine teacher. Effort and sacrifice is the cost. In my early twenties, with 10 years training in Western martial arts, some knowledge of yoga and meditation, and about to complete my university studies, I made the decision to concentrate my life on the search for inner meaning and development. Boxing and wrestling had no depth, Yoga had depth but was too passive, while meditation lacked balance without some complimentary training. I tried some of the Japanese systems but their culturally based severity turned me towards the Chinese arts, where I began Taiji. Taiji, at least the teaching of Master Huang Xiangxian, has fulfilled all my expectations in terms of supporting balanced internal development.

What particular aspects of Taiji really interest you most today?

Only the mind and beyond interest me. Teaching how to bring the body under the control of the mind is my chosen area in which to help people. Personally, as the mind goes deeper towards its source, my interest is gathered in by that process. Health and self defence are very minor interests.

Has your image of Taiji changed much over the past 30 years?

Not really - I began Taiji not having seen it, only knowing it was one of the internal Chinese Martial Arts which were based on Daoist principles and that their purpose was internal development. After meeting one of Master Huang's instructors who clearly demonstrated knowledge and ability beyond anything seen in my previous 10 years of research, and then meeting Master Huang himself, I knew I had found what I was looking for.

What is your personal teaching philosophy?

It is important to encourage students to make an effort, both to extend their outer limits and to go deeper inside themselves. It is important to ensure students understand why they are practising certain exercises and where those practices will lead them. Seeing the way ahead and the purpose in going there, gradually allows them to be less dependent on myself. This understanding also protects them from being misled by unscrupulous teachers in the future. It is also important to recognise the responsibility in becoming a teacher. Practise is for your own development, while teaching is to help others. If you practise in order to become a teacher, or you teach to gain prestige or money, it will neither help your own internal development nor others.

What are your future plans for teaching in Europe?

From the large numbers who first came to my workshops, I chose and now concentrate on one hundred students who were most prepared to train what was being taught. My aim is to guide them until they can stand independently. If those hundred can really understand the methods well, find it in their own bodies and then pass it to their students, we will be free to concentrate on the deeper aspects. My experience and that of my teacher, is that it requires about fourteen or fifteen years consistent training before a student is capable of teaching independently. I trained under Master Huang for twenty years until his death in 1992, and that is the basis for the help I offer. When I first came to Europe the training experience of many people who were teaching was a little weak as a result of them jumping around from one teacher to another, then adding their own bright ideas into the mix. Another common problem is students who learn for 5 or 6 years then overestimate their own abilities. When their dubious idea of themselves is challenged, they get angry, decide I suddenly know nothing, and go off to teach independently. This is messy for themselves and dangerous for their students, towards whom I feel some responsability. My teacher, Master Huang, also had to deal with a long string of these people.

What are the deeper aspects?

The deeper aspects are of the mind and beyond. There are three clear levels in Taiji, the body, the mind and beyond the mind (Spirit). I try to teach people the body level thoroughly, lead them further into areas of the mind, while steadily introducing the spiritual aspects.

What are the most important things to train on the different levels?

The aim is to unite the levels, not to work exclusively on any one of them. People should first learn how to move smoothly in their body, then how to release and align, then to find the forces in the body - combining all these with the mind. All this is for the mind-body co-ordination. Just body training barely has any place in Taiji. Then there is training for mind-energy co-ordination and later for the deepest part of the mind. Simultaneously the Deep Mind connection with the Spirit can be allowed to grow.

In terms of the mind, what are you teaching?

P.K.: It is possible to say something but real understanding comes from training. There is awareness and intention on many levels from superficial to very deep. Awareness and intention combine and interact to produce response. Commonly people train some sort of awareness in Taiji but they seldom train the intention. Action with awareness implies body active, mind passive, while action with intention implies mind active, body passive. The special training of the mind intention (Yi) was quite deliberately kept secret by the old masters. Master Huang and Master Ma, for example, kept it just for their inner school pupils, only passing it on to a few of their thousands of students. Because of this the method of developing intention is not usually found in the training either in China or the West, yet strangely, in the Classics it is stated as the most important thing. Even when it is taught, students must practise for a long time before they begin to find it for themselves and take it deeper.

Can free pushing replace the fixed pattern pushing hands?

It is much better to train the fixed pattern pushing hands and teach your body and mind, the correct responses, under controlled conditions. If you practice the free pushing you just use your existing abilities while attempting to become faster and stronger. Consequently it fixes these inefficient habitual responses more solidly in yourself. When a persons responses have changed to conform to the principles of Taiji, then gentle controlled free pushing can be used to enhance the naturalness of these responses.

Please explain the importance of the vertical circle as opposed to the horizontal circle.

The horizontal circle contains the external movements of the body which involve repositioning the centre. In the vertical circle the internal changes take place within the mind and within the body, producing subtle changes in the height and vertical forces of the body, while the body makes its external movements. The internal changes in their simplest form are contraction which produces movement followed by release which allows the body to 'swing' or move on under the influence of momentum and gravity. Because the body works against the ground to move, contraction produces both a horizontal force and a vertical one. Faster movements require a greater horizontal force, which necessitates a stronger vertical force, which will produce a slight lifting in the body. While moving slowly in the Taiji Form gravity overcomes this lifting so people may not become sensitive to it. When people need to move quickly the vertical force overcomes gravity and will lift the body slightly, followed by a settling down of the body once the wave of contraction passes. Many people find this for themselves and Zheng Manjing mentioned it in one of this books, but this second phase of releasing or swing has 3 hidden phases that people seldom understand.

Please explain the different states of the muscles and how they affect the forces in the body.

The muscles cycle through contract, release, stretch and un-stretch, while the mind has its corresponding cycle of concentrate, relax, sink and empty, plus a neutral state for both giving 5 phases. Practical understanding of this only comes from long study. This cycle of mind and body is the basis of all Master Huang taught me in my 20 years learning under his direction. If you don't understand the five states then it's difficult to find the relaxed elastic force of Taiji. It's commonly taught that there are just the two muscle states of contraction and relax. If you only know these two you will be stuck on the pairs of opposites, the Yin and the Yang. If you only consider, or attempt to combine these two as in first contract and then relax, or partly relaxed, partly contracted, then the search for the relaxed elastic force of Taiji is doomed to failure. Stretching and un-stretching are seldom talked about or understood. The corresponding changes in the state of the mind are even more obscure.

Please explain the different mind states to train in the form?

No, I can't really explain that. They need to be trained with a person who understands them. I can say, people first have to listen very closely to their body. Its not the normal listening which is from the superficial mind. Look for genuine body sensations such as warmth, pressure and non-visual body positioning.. This is the first step and it is considerably different from the feeling type of awareness that the average Taiji person trains. Merely increasing concentration on the level of normal daily awareness is a false method which just makes it more difficult to go deeper later on. Unfortunately, many modern systems of meditation teach people to value and strengthen just this superficial awareness. The ego observes the superficial perceptions, vision, hearing etc. and feels it sees reality 'just as it is'. It is not a true path. Each of my teachers spoke of this error, and my experience confirms what they said. On every level of Taiji there is the paradox of letting go and keeping control.

What are your thoughts about this and what ways of working with this do you recommend?

Central to Taiji is the paradox of how to combine the yin and the yang, e.g. Contract/release or control/naturalness. What we are looking for is not more yin or yang, or a mixture, but something new. You could call it yin-yang, as one thing. It seems like a mixture of the two, but it is something different, a third thing that is produced. Its never a matter of one is right and the other is wrong, but the simultaneous combination of the two produces something more subtle. When producing Taiji force (jin) there is drawing in and sending out at the same time. The state of stretching is actually a new state that's produced within the muscle. The stretching allows the yielding and at the same time produces a force, it's not a simple combination of contracting and relaxing either in time or space. The same with letting go and keeping control. The letting go that interferes with keeping control, is not the letting go that you need. The keeping control that interferes with letting go is not the control that you need. You must find that which simultaneously allows an increasing control and an increasing letting go.

Why is it important to align the body?

It's important to align, at the time of forces passing through the body. It's not necessary to align when you are just relaxing. Aligning creates a line of connection from the ground to the point of application which allows the forces to pass through the body without producing contraction, resistance or pain. A straight and vertical spine for example, allows the strongest vertical forces to rise from the ground. Usually as people get older their spine becomes less flexible and the curves increase causing problems with the disks. Releasing and aligning within the Form and auxiliary exercises can reverse this process.

What is the importance of forming a good base?

Internal forces of Taiji work up and down from the ground. Without a good base people can't find these forces and will never escape using upper-body strength and weight, signalled by leaning and excessive movement when issuing force. Only when the body is stable can you really loosen the upper-body and find the vertical circle. Only when the body is extremely stable can you concentrate the mind deeply while in the midst of action.

Why is it important for the body to be loose?

When babies are born they are already loose, but they don't know how to move. The first thing they learn in order to survive, is a reasonable ability to move the body, which involves contraction. Everybody learns that but they may never learn how to release. Consequently, residual contraction remains and accumulates in the body so that when they become older their whole body becomes tight and locked. As an antidote, people first need to learn how to release these residual, habitual contractions. Then, once they make a contraction, how to release it fully, immediately afterwards. Residual contractions block the blood flow and energy flow, as well as interfering with subsequent movements. Certainly when the forces flow from the ground through the body, it is necessary to be able to release previous contractions completely to allow the semi-automatic stretching and un-stretching to take place.

Why is accuracy in the form important?

The main reason is to train the mind/body control on the initial level. This is achieved by accurate positioning of the body according to a clear intention of the mind, either the stored memory of the position, or a fresh intention at that moment. With beginners, the mind intends one thing and the body does something different. Accuracy is the first step in practising mind/body control, as well as the first step in finding the types of position that allow a greater transmission of forces to and from the ground.

Can you talk about your main teachers Patrick?

When beginning on the path, it became obvious that I needed to find a teacher who really knew what they were about in a spiritual sense. I began Master Huang's Taiji and shortly after began training with a Sufi teacher. He was a sheikh in the Nasqabandi tradition from Afghanistan, drawing also partly on the Gurdjieff tradition. I continued to train with these two people until their deaths (Master Huang in 1992; the Sufi in 1987). Other teachers who have had some influence are an old yogi who lives in the desert in India, whom I visit from time to time, and an old Daoist sage who is hidden in China and unknown in the West. Master Ma Yueliang, who stayed in NZ for 6 months and whom I later visited in China, helped me also and I have kept close contact for the past 15 years with Master Ni Hua Ching who knew Yang Shou Hou and Yang Cheng Fu and was a good friend of Zheng Manjing. These teachers all pushed me to teach. Without their mandate I wouldn't be so bold as to direct other people in their lives.

To come back to the Taiji practise - what is the purpose of pushing hands?

Pushing hands is for sensitivity, the Form is to train internal strength. This is their original purpose but poorly trained students reverse this, training the Form lightly with awareness but no intention looking for sensitivity, then using strength combined with elementary mechanics in the pushing hands in an attempt to find internal strength. Pushing hands teaches you to expand and extend your awareness to include others. It allows you to practise awareness of, and a correct response to the partners intention whereas in the Form it is your intention that produces the movement in response to the stored body memory of the sequence. Over time and with the correct method you become sensitive to the intention to move in the partner's body, energy field and mind. Pushing hands is also a teaching method where the students can interact with the teacher and learn from that contact.

Have you competed in a push hands contest? How do you feel about competitions?

I have never competed in a pushing hands contest, but in the Chinese world when you push hands it tends to be very competitive, remembering that most students and teachers in Asia have, at best, learnt in the 'outer schools' of the good masters. In Asia we would often go to the parks on the weekend where there would be Taiji people from many different schools meeting. Though our intention was to learn, this situation was extremely competitive. In China when I visited various teachers, it was often taken mistakenly as a challenge, and serious pushing hands would be difficult to escape. I have watched competitions and they appear to produce and stimulate the worst aspects of Taiji. What people are doing, the competitiveness and desperate trying to win, is against the basic principles. I don't believe people learn much of worth from it. Some people feel they learn to handle an aggressive energy or an aggressive situation but I observe people just become more competitive themselves. The aggressive situation stimulates aggressiveness so it achieves the exact opposite of what people imagine. Pushy people feel justified in their behaviour and rise through the ranks of the organisations that convene the contests, perpetuating these patterns of behaviour.

Why is it necessary to develop the deep mind?

The superficial mind, or normal daily awareness is basically brain consciousness. The real mind, in all its parts, exists in the energy field, not in the brain. When you die the superficial mind is gone with the brain, but the deeper aspects of the mind still exist and operate on three different levels. There is the mind connected with the body, the mind connected with the energy field and then there is the intelligence of the mind. The Deep Mind Intelligence functions through these three aspects. It connects into the brain and body through these 3 aspects, but is quite different from the brain. The Deep Mind, which includes the deeper parts of the energy field, is your real individual self. It's born in a body to develop its energy field and its associated intelligence's. That is the purpose of life. Not remembering this, you waste your lifetime.

So you would say it's the main purpose in training Taiji?

The classics say the main purpose in training Taiji is to achieve longevity, which in the Daoist teaching means immortality or the ability to survive after death in your diamond body. The Buddhists talk of enlightenment which means to create a body of light for the same purpose. After death you live on in your energy body one way or another. If your energy body is strengthened and refined through correct effort during your lifetime then the deeper aspects of yourself become independent from the body, immune from death in your crystallised energy body. If you haven't achieved that, then you either gradually fade from all individual existence or return in a body to try again to escape the rounds of life and deaths. This is the truth of life. It is well understood by all real teachers. Other purposes for Taiji are minor ones, created by people in normal life, usually to nurse the body and make it more comfortable, or to attain fighting power and the dubious respect that confers. Unfortunately concentrating on health or self-defence may just make the mind more attached to the body, strengthen the ego and block internal development.

How can those interested in your concepts make contact with your teaching.

I don't advertise widely, but there is enough information around, such as this interview, my books and my students who teach. If a person is really interested, if they make some effort to look and if there is some inner resonance with the teaching, then the opportunity to make contact will no doubt be arranged by their own Deep Mind...