EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[9] TAIJI’S CIRCLING [as in the circles of the pushing hands exercise]
Circling while retreating is easy, but circling while advancing is difficult,
so do not get sloppy with your waist and headtop when going forward or back.
It is hard to stay in the central position, so the ease of retreat and difficulty of advance are to be carefully studied.
As this is a matter of movement rather than stance, stay close to the opponent while advancing or retreating.
Circling can be like a watermill as it speeds up or slows down, or like the dragon-like clouds or tiger-like winds winding all around.
If you use the sky as a model to help you seek this, then after a long time it will be expressed instinctively.
TO BE CONTINUED ...
Inward Bound - The T'ai Chi Corner
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[10] TAIJI’S SKILL OF ADVANCING & RETREATING CEASELESSLY
It is natural to ward off while advancing and roll back while retreating, since passive and active, like water and fire, exchange roles with each other.
First understand the four primary techniques and get them to be authentic, then you may move on to plucking, rending, elbowing, and bumping, performing the four secondary techniques on the basis of the primary.
Then there is the Thirteen Postures solo set, which goes on and on ceaselessly, and hence is called Long Boxing. [“It is like a long river flowing into the wide ocean…”]
You may spread out and gather in as you will, but by no means allow yourself to stray from the taiji concept.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[10] TAIJI’S SKILL OF ADVANCING & RETREATING CEASELESSLY
It is natural to ward off while advancing and roll back while retreating, since passive and active, like water and fire, exchange roles with each other.
First understand the four primary techniques and get them to be authentic, then you may move on to plucking, rending, elbowing, and bumping, performing the four secondary techniques on the basis of the primary.
Then there is the Thirteen Postures solo set, which goes on and on ceaselessly, and hence is called Long Boxing. [“It is like a long river flowing into the wide ocean…”]
You may spread out and gather in as you will, but by no means allow yourself to stray from the taiji concept.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[11] TAIJI’S ABOVE & BELOW, OR “SKY & GROUND”
Four techniques divide into above and below, sky and ground: plucking, rending, elbowing, and bumping each having their source [pluck & rend based in sky, elbow & bump based in ground].
When plucking and bumping are coordinated with each other, there is no worry of above and below coming out of joint.
But if rending and elbowing are not coordinated with each other, you will lose the relationship between sky and ground and be left with only sighs of regret.
As this explanation is clearly about the realms of sky and ground, when advancing using elbowing or rending, return to the condition of mankind [i.e. the proper range, the balanced position, man being the middle zone between sky and ground].
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[11] TAIJI’S ABOVE & BELOW, OR “SKY & GROUND”
Four techniques divide into above and below, sky and ground: plucking, rending, elbowing, and bumping each having their source [pluck & rend based in sky, elbow & bump based in ground].
When plucking and bumping are coordinated with each other, there is no worry of above and below coming out of joint.
But if rending and elbowing are not coordinated with each other, you will lose the relationship between sky and ground and be left with only sighs of regret.
As this explanation is clearly about the realms of sky and ground, when advancing using elbowing or rending, return to the condition of mankind [i.e. the proper range, the balanced position, man being the middle zone between sky and ground].
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[12] TAIJI’S EIGHT TECHNIQUES IN THE REALM OF MANKIND
This eight technique song concerns the eight trigrams with its four primary and four secondary techniques.
A mere thirteen dynamics is not a lot.
But however many there might be, if their standard is not maintained and if the position of your waist and headtop is misplaced, you will end up sighing with woe.
The key to there being no division lies in but two words: the “sovereign” and “subject” roles of the mind and body – ponder them carefully.
Your skill should have no division between internal and external, and then there will be not any mistakes however many contenders you fight.
What comes out of you during a fight should be natural, coming from such interactions as between the realms of ground and sky.
When you no longer have a problem with letting go of yourself, there will never be hesitation as you go upward or downward, forward or back.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[12] TAIJI’S EIGHT TECHNIQUES IN THE REALM OF MANKIND
This eight technique song concerns the eight trigrams with its four primary and four secondary techniques.
A mere thirteen dynamics is not a lot.
But however many there might be, if their standard is not maintained and if the position of your waist and headtop is misplaced, you will end up sighing with woe.
The key to there being no division lies in but two words: the “sovereign” and “subject” roles of the mind and body – ponder them carefully.
Your skill should have no division between internal and external, and then there will be not any mistakes however many contenders you fight.
What comes out of you during a fight should be natural, coming from such interactions as between the realms of ground and sky.
When you no longer have a problem with letting go of yourself, there will never be hesitation as you go upward or downward, forward or back.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[13] TAIJI’S SUBSTANCE & APPLICATION
Principle is the substance of essence, energy, and spirit.
Essence, energy, and spirit are the substance of the body.
Body is mind applied.
Power is the applying of body.
Mind and body have a specific controller: principle.
Essence, energy, and spirit also have a specific controller: heartfelt sincerity.
Sincerity is the way of nature and to be sincere is the way of mankind, and neither of these ways leaves the mind for an instant.
If you understand the principle that nature and mankind are of the same substance, you will naturally grasp the solar and lunar [i.e. active and passive] flow of energy, that the energy is the flow of intention, and that spirit lies naturally hidden within principle.
Then you will obtain the martial and civil aspects, and the qualities of wisdom and spirituality.
In order to make use of martial arts as a means to discuss mind and body or to develop power and strength, keep it based in the Way, for this art is not only for developing skill.
Power comes from the sinews.
Strength comes from the bones.
Looking at it purely physically, one who has great strength is able to carry many hundreds of pounds, but this is an externally showy action of bones and joints, a stiff strength.
If on the other hand the power of your whole body is used, it may appear you are unable to lift hardly any weight at all, yet there is an internal robustness of essence and energy, and once you have achieved skill, you will seem to have something more wonderful than one who has the stiff sort of strength.
Thus runs the method of physical training for self-cultivation.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[13] TAIJI’S SUBSTANCE & APPLICATION
Principle is the substance of essence, energy, and spirit.
Essence, energy, and spirit are the substance of the body.
Body is mind applied.
Power is the applying of body.
Mind and body have a specific controller: principle.
Essence, energy, and spirit also have a specific controller: heartfelt sincerity.
Sincerity is the way of nature and to be sincere is the way of mankind, and neither of these ways leaves the mind for an instant.
If you understand the principle that nature and mankind are of the same substance, you will naturally grasp the solar and lunar [i.e. active and passive] flow of energy, that the energy is the flow of intention, and that spirit lies naturally hidden within principle.
Then you will obtain the martial and civil aspects, and the qualities of wisdom and spirituality.
In order to make use of martial arts as a means to discuss mind and body or to develop power and strength, keep it based in the Way, for this art is not only for developing skill.
Power comes from the sinews.
Strength comes from the bones.
Looking at it purely physically, one who has great strength is able to carry many hundreds of pounds, but this is an externally showy action of bones and joints, a stiff strength.
If on the other hand the power of your whole body is used, it may appear you are unable to lift hardly any weight at all, yet there is an internal robustness of essence and energy, and once you have achieved skill, you will seem to have something more wonderful than one who has the stiff sort of strength.
Thus runs the method of physical training for self-cultivation.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[14] TAIJI’S CIVIL & MARTIAL QUALITIES
The civil quality is the substance.
The martial quality is the application.
The civil training within the martial application is a matter of the essence, energy, and spirit.
It is the physical cultivation.
The martial training of the civil substance is a matter of mind and body.
It is the martial reality.
The civil and martial qualities in the training process are a matter of when to coil and when to release.
This is the basis of physical cultivation.
The civil and martial qualities in a fighting situation are a matter of when best to store and when best to issue.
This is the foundation of martial reality.
It is said that a dose of civil in the martial makes it a softened physical exercise, the sinewy power of essence, energy, and spirit, while adding more martial to the martial would make it a hardened fighting drill, a solid effort of mind and body.
The civil quality without the martial quality at the ready would be just application without substance.
The martial quality without the civil quality in tandem would be substance without application.
Since one piece of wood will not support a whole building, and since you cannot clap your hands with just one hand, this is not just a matter of health and fighting, but is a principle that applies to everything.
The civil quality is the inner principle.
The martial quality is the outward skill.
Those who have the outward skill but lack the civil principle will be consumed by reckless glory.
Discarding the original purpose of the art, they will try to overpower opponents and inevitably lose.
Those on the other hand who have the civil principle but lack the outward skill will be distracted by meditative expectation.
They will have no idea what to do in a fight, and they will be destroyed the moment it turns chaotic.
To apply this art upon an opponent, you must understand both the civil and martial qualities.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[14] TAIJI’S CIVIL & MARTIAL QUALITIES
The civil quality is the substance.
The martial quality is the application.
The civil training within the martial application is a matter of the essence, energy, and spirit.
It is the physical cultivation.
The martial training of the civil substance is a matter of mind and body.
It is the martial reality.
The civil and martial qualities in the training process are a matter of when to coil and when to release.
This is the basis of physical cultivation.
The civil and martial qualities in a fighting situation are a matter of when best to store and when best to issue.
This is the foundation of martial reality.
It is said that a dose of civil in the martial makes it a softened physical exercise, the sinewy power of essence, energy, and spirit, while adding more martial to the martial would make it a hardened fighting drill, a solid effort of mind and body.
The civil quality without the martial quality at the ready would be just application without substance.
The martial quality without the civil quality in tandem would be substance without application.
Since one piece of wood will not support a whole building, and since you cannot clap your hands with just one hand, this is not just a matter of health and fighting, but is a principle that applies to everything.
The civil quality is the inner principle.
The martial quality is the outward skill.
Those who have the outward skill but lack the civil principle will be consumed by reckless glory.
Discarding the original purpose of the art, they will try to overpower opponents and inevitably lose.
Those on the other hand who have the civil principle but lack the outward skill will be distracted by meditative expectation.
They will have no idea what to do in a fight, and they will be destroyed the moment it turns chaotic.
To apply this art upon an opponent, you must understand both the civil and martial qualities.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[15] TAIJI’S IDENTIFYING OF ENERGIES
Once you are identifying your own energies, you will be working your way toward something miraculous.
Succeed at the civil aspect and then delve into the martial.
There are at all times in the body seventy-two channels for passive energy [as well as seventy-two channels for active energy].
When the active aspect is balanced by the passive, water and fire are in a state of mutual benefit, skyness and groundness are at peace with each other, and the genuineness of one’s life essence is preserved.
Once you are identifying the opponent’s energies, in a state of seeing them and hearing them, you are adapting to everything you encounter, and will naturally obtain the subtlety of falseness and trueness [i.e. the manipulating of emptiness and fullness].
The postures will be performed with effortless precision and your movements will be conducted with awareness.
Once at this degree of skill, everything you do will be appropriate and you will not have to put thought into what you are doing.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[15] TAIJI’S IDENTIFYING OF ENERGIES
Once you are identifying your own energies, you will be working your way toward something miraculous.
Succeed at the civil aspect and then delve into the martial.
There are at all times in the body seventy-two channels for passive energy [as well as seventy-two channels for active energy].
When the active aspect is balanced by the passive, water and fire are in a state of mutual benefit, skyness and groundness are at peace with each other, and the genuineness of one’s life essence is preserved.
Once you are identifying the opponent’s energies, in a state of seeing them and hearing them, you are adapting to everything you encounter, and will naturally obtain the subtlety of falseness and trueness [i.e. the manipulating of emptiness and fullness].
The postures will be performed with effortless precision and your movements will be conducted with awareness.
Once at this degree of skill, everything you do will be appropriate and you will not have to put thought into what you are doing.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[16] ON THE THIRTEEN DYNAMICS LONG BOXING SET
In your own training of each posture, once you have learned them all, they are joined together to make a long routine, flowing on and on without interruption, one posture after another, and thus it is called Long Boxing.
It is crucial for the set of postures to be performed consistently, otherwise it may after a while turn instead into either “slippery boxing” or “stiff boxing”.
You assuredly must not lose your pliability, and the movement of your whole body should be grounded upon mind and spirit.
After practicing over a long period of time, you will naturally have a breakthrough and attain everything you have been working toward, and nothing will be strong enough to stand up against you.
When working with a partner, the four techniques of ward-off, rollback, press, and push are the first of the thirteen dynamics to work on.
Stand in one place and do the four techniques rolling in circles, then do them advancing and retreating, doing them at a middle height.
Then do them higher and lower as well, practicing at all three heights.
Starting with the basics, work your way through the solo set.
Then begin working with the four techniques, larger gross movements at first, then focusing on the finer details until the skill of extending and contracting is fluent, and you will have ascended through the midway of attainment, and then will continue to the top.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[16] ON THE THIRTEEN DYNAMICS LONG BOXING SET
In your own training of each posture, once you have learned them all, they are joined together to make a long routine, flowing on and on without interruption, one posture after another, and thus it is called Long Boxing.
It is crucial for the set of postures to be performed consistently, otherwise it may after a while turn instead into either “slippery boxing” or “stiff boxing”.
You assuredly must not lose your pliability, and the movement of your whole body should be grounded upon mind and spirit.
After practicing over a long period of time, you will naturally have a breakthrough and attain everything you have been working toward, and nothing will be strong enough to stand up against you.
When working with a partner, the four techniques of ward-off, rollback, press, and push are the first of the thirteen dynamics to work on.
Stand in one place and do the four techniques rolling in circles, then do them advancing and retreating, doing them at a middle height.
Then do them higher and lower as well, practicing at all three heights.
Starting with the basics, work your way through the solo set.
Then begin working with the four techniques, larger gross movements at first, then focusing on the finer details until the skill of extending and contracting is fluent, and you will have ascended through the midway of attainment, and then will continue to the top.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[17] TAIJI’S INVERSION OF THE PASSIVE & ACTIVE ASPECTS
Examples of the active / passive:
☰ / ☷
sky / ground
sun / moon
fire / water
☲ / ☵
releasing / coiling
exiting / entering
issuing / storing
offense / defense
opening / closing
subject / sovereign
muscle / bone
the practice / the theory
the energy / the principle
body / mind
martial / civil
dedicated to / absorbed in
square / round
exhale / inhale
up / down
advance / retreat
oblique / direct
The inversion principle can be explained with water and fire.
Left to their own devices, fire rises and water sinks, but if water is placed above fire then they are in an inverted state.
Of course, if not done properly there would be no inverted state, [just a fire put out and some water made into steam,] and so it has to be a situation of water being put in a pot which is then positioned over a fire.
When the water in the pot receives the fire’s heat, not only will it not be able to sink away, it will also absorb the fire’s heat and inevitably become warm, and although the fire is rising to the pot, it is stopped there and goes no further.
By not allowing the fire to rise freely or the water to sink away, this is water and fire as in After Completion [hexagram 63 – made of water ☵ on top of fire ☲], and is the principle of inversion.
If the fire is allowed to rise freely and the water to sink away, the result will of course be that the water and fire will go their separate ways as two entities, and this is water and fire as in Before Completion [hexagram 64 – made of fire ☲ on top of water ☵].
So goes the principle that in separating they become two and in joining they become one, and thus it is said that one becomes two, then two becomes one, which totals three, namely sky, ground, and mankind.
Once you understand this principle of passive and active inverting, then the Way can be discussed.
Once you understand that the Way cannot be departed from for a moment, then human beings can be discussed, and it is through human beings that the Way can be glorified.
Once you understand that the Way is not far away from human beings, then the universe can be discussed.
It is all one entity of sky above, ground below, and mankind in the middle.
If you can examine the world, and be one with the shine of the sun and moon, with the grandeur and erosion of the landscape, with the wax and wane of the seasons, with the growth and decay of plants, and come to terms with the favors and frownings of spirits, and understand the rising and declining of human affairs, then can be discussed the larger universe of skyness and groundness, and the smaller universe that is a human being.
To understand the human body and mind, study the awareness and abilities of things in Nature.
Then the human awareness and abilities that come from Nature can be discussed.
If you do not forget your innate talents, nor your noble energy, constantly nurturing it and never harming it, you will survive indefinitely.
And so it is said that a human being is a small universe.
The sky represents your nature, the ground represents your life, and your naturalness represents your spirit.
If you do not understand this, how will you be a blending of sky and ground to make a third?
Unless you express your nature and sustain your life, the work of spiritual enlightenment and transformation has nothing to build on and cannot come to fruition.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[17] TAIJI’S INVERSION OF THE PASSIVE & ACTIVE ASPECTS
Examples of the active / passive:
☰ / ☷
sky / ground
sun / moon
fire / water
☲ / ☵
releasing / coiling
exiting / entering
issuing / storing
offense / defense
opening / closing
subject / sovereign
muscle / bone
the practice / the theory
the energy / the principle
body / mind
martial / civil
dedicated to / absorbed in
square / round
exhale / inhale
up / down
advance / retreat
oblique / direct
The inversion principle can be explained with water and fire.
Left to their own devices, fire rises and water sinks, but if water is placed above fire then they are in an inverted state.
Of course, if not done properly there would be no inverted state, [just a fire put out and some water made into steam,] and so it has to be a situation of water being put in a pot which is then positioned over a fire.
When the water in the pot receives the fire’s heat, not only will it not be able to sink away, it will also absorb the fire’s heat and inevitably become warm, and although the fire is rising to the pot, it is stopped there and goes no further.
By not allowing the fire to rise freely or the water to sink away, this is water and fire as in After Completion [hexagram 63 – made of water ☵ on top of fire ☲], and is the principle of inversion.
If the fire is allowed to rise freely and the water to sink away, the result will of course be that the water and fire will go their separate ways as two entities, and this is water and fire as in Before Completion [hexagram 64 – made of fire ☲ on top of water ☵].
So goes the principle that in separating they become two and in joining they become one, and thus it is said that one becomes two, then two becomes one, which totals three, namely sky, ground, and mankind.
Once you understand this principle of passive and active inverting, then the Way can be discussed.
Once you understand that the Way cannot be departed from for a moment, then human beings can be discussed, and it is through human beings that the Way can be glorified.
Once you understand that the Way is not far away from human beings, then the universe can be discussed.
It is all one entity of sky above, ground below, and mankind in the middle.
If you can examine the world, and be one with the shine of the sun and moon, with the grandeur and erosion of the landscape, with the wax and wane of the seasons, with the growth and decay of plants, and come to terms with the favors and frownings of spirits, and understand the rising and declining of human affairs, then can be discussed the larger universe of skyness and groundness, and the smaller universe that is a human being.
To understand the human body and mind, study the awareness and abilities of things in Nature.
Then the human awareness and abilities that come from Nature can be discussed.
If you do not forget your innate talents, nor your noble energy, constantly nurturing it and never harming it, you will survive indefinitely.
And so it is said that a human being is a small universe.
The sky represents your nature, the ground represents your life, and your naturalness represents your spirit.
If you do not understand this, how will you be a blending of sky and ground to make a third?
Unless you express your nature and sustain your life, the work of spiritual enlightenment and transformation has nothing to build on and cannot come to fruition.
TO BE CONTINUED ...
Re: Inward Bound - The T'ai Chi Corner
EXPLAINING TAIJI PRINCIPLES attributed to Yang Banhou circa 1875
translation by Paul Brennan, Sept. 2013
[18] THE TAIJI-NESS OF THE HUMAN BODY
The heart is in charge of the whole body, the body’s taiji [the body’s “grand polarity”, the body’s “1”].
[2] The eyes are the solar and lunar aspects, the “two polarities”.
[3] The head represents the sky and the feet represent the ground.
The Renzhong acupoint [between lip and nose] represents mankind, along with the Zhongwan acupoint [solar plexus].
The three combined are the “three substances”.
[4] The four limbs are the “four manifestations”.
[5] The passive [or more solid organ] correspondences [to the five elements] within the body are: kidneys – water, heart – fire, liver – wood, lungs – metal, spleen – earth.
The active [or more bag-like organ] correspondences within the body are: bladder – water, small intestine – fire, gallbladder – wood, large intestine – metal, stomach – earth.
The external correspondences are: headtop – fire, jowls and Chengjiang acupoint [below the lower lip] – water, left ear – metal, right ear – wood, both sides of the “life gate” [earth].
Spirit is expressed from the heart.
The eyes are the sprouts of the heart [similar to “windows to the soul”].
Essence is expressed from the kidneys.
The brain and kidneys are the source of the essence.
Energy is expressed from the lungs.
The gallbladder energy has its source in the lungs.
When the eyes see clearly, the actions of the heart make the spirit flow.
When the ears hear clearly, the actions of the brain make the kidneys smooth.
As breath goes in and out, what is perceived by the senses of smell and taste are: salty – water, sour – wood, spice [sweet] – earth, bitter – fire, sweet [spice] – metal.
And the sounds they produce are: clear – wood, fire – hoarse, congested – metal, breathy – earth, distracted – water.
The scent and taste of the air as the lungs pump it in and out, and as the wind (☴) and thunder (☳) of liver and gallbladder produce the five manners of voice, comes and goes as the five fragrances/flavors.
[6] Mouth, eye, nose, tongue, spirit, and intent make the six internal unions by which the six desires will be overcome.
Hand, foot, shoulder, knee, elbow, and hip make the six external unions by which the six paths [front, back, left, right, up, down] will be straightened [i.e. moved toward efficiently].
[7] The seven external apertures are: eye, ear, nose, mouth, anus, urethra, navel.
The seven internal emotions, which are governed by the heart, are: joy, rage, worry, obsessiveness, grief, fear, shock.
Inside, joy is in the heart, rage is in the liver, worry is in the spleen, grief is in the lungs, fear is in the kidneys, shock is in the gallbladder, obsessiveness is in the small intestine, terror is in the bladder, anxiety is in the stomach, and pensiveness is in the large intestine.
[8] The internal qualities of the eight trigrams:
☴☲☷
☳ ☱
☶☵☰
☲: S / Wu [noon] / fire / heart meridian
☵: N / Zi [midnight] / water / kidney meridian
☳: E / Mao [dawn] / wood / liver meridian
☱: W / You [sunset] / metal / lung meridian
☰: NW / metal / large intestine / transforming of water
☷: SW / earth / spleen / transforming of earth
☴: SE / wood / gallbladder / transforming of earth
☶: NE / earth / stomach / transforming of fire
[9] Externally, ☵ is 1, ☷ is 2, ☳ is 3, ☴ is 4, the center is 5, ☰ is 6, ☱ is 7, ☶ is 8, and ☲ is 9.
2 and 4 are the shoulders, 6 and 8 are the feet, at the top is 9, at the bottom is 1, on the left is 3, on the right is 7 [producing a “magic square” in which every line of three numbers – horizontal, vertical, diagonal – adds up to the same number]:
4 9 2
3 5 7
8 1 6
These are the “nine palaces” [eight trigrams plus the center].
The internal quality of the nine palaces is the same.
[10] The inner and outer alignment with the ten Celestial Stems (the names of the days of the ancient ten-day week), a poetic microcosm of the agricultural process: 甲 Jia – “Seed”, 乙 Yi – “Sprout”, 丙 Bing – “Shoot”, 丁 Ding – “Ear”, 戊 Wu – “Sickle”, 己 Ji – “Bundle”, 庚 Geng – “Pestle”, 辛 Xin – “Sack”, 壬 Ren – “Haul”, 癸 Gui – “Store”.
The pulse of the days is: active, passive, active, passive, the odd-numbered active days intended as being more work-oriented days and the even-numbered passive days intended as being more rest-oriented days.
The order is twisted below because the pairings are presented passive/active rather than active/passive runs thus:
Yi: liver and left ribs / transformed by the metal of the lungs
Jia: gallbladder / transforms the earth of the spleen
Ding: heart / transformed by the wood of the gallbladder and liver
Bing: small intestine / transforms the water of the kidneys
Ji: spleen / transformed by the earth of the stomach
Wu: stomach / transforms the fire of the heart, energy coursing through the mountain and valley of back and chest
Xin: lungs and right ribs / transformed by the water of the kidneys
Geng: large intestine / transforms the metal of the lungs
Gui: kidneys and lower body / transformed by the fire of the heart
Ren: bladder / transforms the wood of the liver
These are the internal and external qualities of the ten Celestial Stems.
The twelve Terrestrial Branches also have internal and external qualities [which for some reason are not delved into here].
The Terrestrial Branches are the names of the ancient “hours” of the day: 子 Zi (11pm-1am – “Conception” – picture of a baby, representing also the new day beginning at midnight), 丑 Chou (1am-3am – “Curled Up” – in sleep), 寅 Yin (3am-5am – “Contortion” – curled up further in sleep), 卯 Mao (5am-7am – “Shutters Opening” – i.e. dawn), 辰 Chen (7am-9am – “Slight Bowing” – looking down away from the sun above the horizon), 巳 Si (9am-11am – “Deep Bowing” – slouching over in response to rising sun), 午 Wu (11am-1pm – “Oppression” – sun directly above), 未 Wei (1pm-3pm – “Short Shadow” – shadow finally moving off center), 申 Shen (3pm-5pm – “Long Shadow”), 酉 You (5pm-7pm – “Wine Withdrawn” – the wine going back into the bottle, i.e. sunset), 戌 Xu (7pm-9pm – “Depression” – woundingly missing the daylight), 亥 Hai (9pm-11pm – “Bliss” – picture of a man and woman in bed together).
As a further side note, since the Celestial Stems describe an agricultural process and the Terrestrial Branches are based on the progress of the sun through the sky, the 天干地支 Celestial Stems and Terrestrial Branches probably should have been called the 地干天支 Terrestrial Stems and Celestial Branches.
Once you are clear about this theory [that there is a taiji quality of passives and actives inherent in the body], you will then be able to talk of the methods of self-cultivation.
TO BE CONTINUED ...
translation by Paul Brennan, Sept. 2013
[18] THE TAIJI-NESS OF THE HUMAN BODY
The heart is in charge of the whole body, the body’s taiji [the body’s “grand polarity”, the body’s “1”].
[2] The eyes are the solar and lunar aspects, the “two polarities”.
[3] The head represents the sky and the feet represent the ground.
The Renzhong acupoint [between lip and nose] represents mankind, along with the Zhongwan acupoint [solar plexus].
The three combined are the “three substances”.
[4] The four limbs are the “four manifestations”.
[5] The passive [or more solid organ] correspondences [to the five elements] within the body are: kidneys – water, heart – fire, liver – wood, lungs – metal, spleen – earth.
The active [or more bag-like organ] correspondences within the body are: bladder – water, small intestine – fire, gallbladder – wood, large intestine – metal, stomach – earth.
The external correspondences are: headtop – fire, jowls and Chengjiang acupoint [below the lower lip] – water, left ear – metal, right ear – wood, both sides of the “life gate” [earth].
Spirit is expressed from the heart.
The eyes are the sprouts of the heart [similar to “windows to the soul”].
Essence is expressed from the kidneys.
The brain and kidneys are the source of the essence.
Energy is expressed from the lungs.
The gallbladder energy has its source in the lungs.
When the eyes see clearly, the actions of the heart make the spirit flow.
When the ears hear clearly, the actions of the brain make the kidneys smooth.
As breath goes in and out, what is perceived by the senses of smell and taste are: salty – water, sour – wood, spice [sweet] – earth, bitter – fire, sweet [spice] – metal.
And the sounds they produce are: clear – wood, fire – hoarse, congested – metal, breathy – earth, distracted – water.
The scent and taste of the air as the lungs pump it in and out, and as the wind (☴) and thunder (☳) of liver and gallbladder produce the five manners of voice, comes and goes as the five fragrances/flavors.
[6] Mouth, eye, nose, tongue, spirit, and intent make the six internal unions by which the six desires will be overcome.
Hand, foot, shoulder, knee, elbow, and hip make the six external unions by which the six paths [front, back, left, right, up, down] will be straightened [i.e. moved toward efficiently].
[7] The seven external apertures are: eye, ear, nose, mouth, anus, urethra, navel.
The seven internal emotions, which are governed by the heart, are: joy, rage, worry, obsessiveness, grief, fear, shock.
Inside, joy is in the heart, rage is in the liver, worry is in the spleen, grief is in the lungs, fear is in the kidneys, shock is in the gallbladder, obsessiveness is in the small intestine, terror is in the bladder, anxiety is in the stomach, and pensiveness is in the large intestine.
[8] The internal qualities of the eight trigrams:
☴☲☷
☳ ☱
☶☵☰
☲: S / Wu [noon] / fire / heart meridian
☵: N / Zi [midnight] / water / kidney meridian
☳: E / Mao [dawn] / wood / liver meridian
☱: W / You [sunset] / metal / lung meridian
☰: NW / metal / large intestine / transforming of water
☷: SW / earth / spleen / transforming of earth
☴: SE / wood / gallbladder / transforming of earth
☶: NE / earth / stomach / transforming of fire
[9] Externally, ☵ is 1, ☷ is 2, ☳ is 3, ☴ is 4, the center is 5, ☰ is 6, ☱ is 7, ☶ is 8, and ☲ is 9.
2 and 4 are the shoulders, 6 and 8 are the feet, at the top is 9, at the bottom is 1, on the left is 3, on the right is 7 [producing a “magic square” in which every line of three numbers – horizontal, vertical, diagonal – adds up to the same number]:
4 9 2
3 5 7
8 1 6
These are the “nine palaces” [eight trigrams plus the center].
The internal quality of the nine palaces is the same.
[10] The inner and outer alignment with the ten Celestial Stems (the names of the days of the ancient ten-day week), a poetic microcosm of the agricultural process: 甲 Jia – “Seed”, 乙 Yi – “Sprout”, 丙 Bing – “Shoot”, 丁 Ding – “Ear”, 戊 Wu – “Sickle”, 己 Ji – “Bundle”, 庚 Geng – “Pestle”, 辛 Xin – “Sack”, 壬 Ren – “Haul”, 癸 Gui – “Store”.
The pulse of the days is: active, passive, active, passive, the odd-numbered active days intended as being more work-oriented days and the even-numbered passive days intended as being more rest-oriented days.
The order is twisted below because the pairings are presented passive/active rather than active/passive runs thus:
Yi: liver and left ribs / transformed by the metal of the lungs
Jia: gallbladder / transforms the earth of the spleen
Ding: heart / transformed by the wood of the gallbladder and liver
Bing: small intestine / transforms the water of the kidneys
Ji: spleen / transformed by the earth of the stomach
Wu: stomach / transforms the fire of the heart, energy coursing through the mountain and valley of back and chest
Xin: lungs and right ribs / transformed by the water of the kidneys
Geng: large intestine / transforms the metal of the lungs
Gui: kidneys and lower body / transformed by the fire of the heart
Ren: bladder / transforms the wood of the liver
These are the internal and external qualities of the ten Celestial Stems.
The twelve Terrestrial Branches also have internal and external qualities [which for some reason are not delved into here].
The Terrestrial Branches are the names of the ancient “hours” of the day: 子 Zi (11pm-1am – “Conception” – picture of a baby, representing also the new day beginning at midnight), 丑 Chou (1am-3am – “Curled Up” – in sleep), 寅 Yin (3am-5am – “Contortion” – curled up further in sleep), 卯 Mao (5am-7am – “Shutters Opening” – i.e. dawn), 辰 Chen (7am-9am – “Slight Bowing” – looking down away from the sun above the horizon), 巳 Si (9am-11am – “Deep Bowing” – slouching over in response to rising sun), 午 Wu (11am-1pm – “Oppression” – sun directly above), 未 Wei (1pm-3pm – “Short Shadow” – shadow finally moving off center), 申 Shen (3pm-5pm – “Long Shadow”), 酉 You (5pm-7pm – “Wine Withdrawn” – the wine going back into the bottle, i.e. sunset), 戌 Xu (7pm-9pm – “Depression” – woundingly missing the daylight), 亥 Hai (9pm-11pm – “Bliss” – picture of a man and woman in bed together).
As a further side note, since the Celestial Stems describe an agricultural process and the Terrestrial Branches are based on the progress of the sun through the sky, the 天干地支 Celestial Stems and Terrestrial Branches probably should have been called the 地干天支 Terrestrial Stems and Celestial Branches.
Once you are clear about this theory [that there is a taiji quality of passives and actives inherent in the body], you will then be able to talk of the methods of self-cultivation.
TO BE CONTINUED ...