How Does Tai Chi Work? (1) The Daoist View
Tai chi was developed in China to be both a martial art and health practice. For the Daoist monks and nuns practicing Tai Chi and Qi Gong within their spiritual devotions, the internal and external factors of the practice are linked seamlessly within the concept of Neidan, or Inner Alchemy. This is believed by Daoist to be an internal process of change and transformation that in turn synchronises a person with natural forces and processes around them, for the benefit of their physical health and mental wellbeing. Sitting meditation, Yoga, Qi Gong and Tai Chi are all included in this lifestyle and all of these practices are thought about with reference to this process of change.
More specifically, there is an idea of 3 levels of the person (San Bao in Chinese, or Three Treasures) being developed and in turn co-influencing the other:
First there is the level of the physical body, and its properties (Jing), and physically-focused routines aim to strengthen the body, make it more flexible, and less prone to injury (this level of practice would account for the physical benefits of tai chi practice found in the Western scientific literature). The position of the body and alignments of the head, shoulders, spine, hips, elbows, knees and feet are given careful consideration to both reduce the risk of physical injury from longer-term practice, and support the next two levels of transformation (see below). This level would also be important for the considerations of how to adapt the practice of Tai Chi in response to a person’s physical restrictions imposed by a neurological condition.
Second, there is the use of regulated breathing and bodily awareness to accumulate inner energy (Qi or "chi") and improve the circulation of this energy and blood around the body. This is similar to the use of breath in Indian Yoga’s focus on Pranyama. It is at this level that the bodily properties from the previous level are combined with specific breathing practices to raise the level of energy in the body for the benefit of one’s health (with the potential for fatigue management in neurological conditions, to be confirmed in future research).
The last level of internal transformation for the Daoist practitioner is a focus on the mind/spirit (Shen). In a mind-body practice such as Tai Chi, the regulated breathing in the previous level has a direct effect on a practitioner’s subjective psychological experience, stilling, focusing, and even transcending to higher levels of consciousness. Sitting meditation practices are also used to channel the flow of energy in a particular way around the body to transform and expand mental and spiritual experience. The culmination of this three-part transformation, body to breath to mind, is an energy that the Daoist projects back out of his/herself to the universe.
More specifically, there is an idea of 3 levels of the person (San Bao in Chinese, or Three Treasures) being developed and in turn co-influencing the other:
First there is the level of the physical body, and its properties (Jing), and physically-focused routines aim to strengthen the body, make it more flexible, and less prone to injury (this level of practice would account for the physical benefits of tai chi practice found in the Western scientific literature). The position of the body and alignments of the head, shoulders, spine, hips, elbows, knees and feet are given careful consideration to both reduce the risk of physical injury from longer-term practice, and support the next two levels of transformation (see below). This level would also be important for the considerations of how to adapt the practice of Tai Chi in response to a person’s physical restrictions imposed by a neurological condition.
Second, there is the use of regulated breathing and bodily awareness to accumulate inner energy (Qi or "chi") and improve the circulation of this energy and blood around the body. This is similar to the use of breath in Indian Yoga’s focus on Pranyama. It is at this level that the bodily properties from the previous level are combined with specific breathing practices to raise the level of energy in the body for the benefit of one’s health (with the potential for fatigue management in neurological conditions, to be confirmed in future research).
The last level of internal transformation for the Daoist practitioner is a focus on the mind/spirit (Shen). In a mind-body practice such as Tai Chi, the regulated breathing in the previous level has a direct effect on a practitioner’s subjective psychological experience, stilling, focusing, and even transcending to higher levels of consciousness. Sitting meditation practices are also used to channel the flow of energy in a particular way around the body to transform and expand mental and spiritual experience. The culmination of this three-part transformation, body to breath to mind, is an energy that the Daoist projects back out of his/herself to the universe.
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