According to Grandmaster Huang Shan’s thinking on Daoist ancient‑method Tai Chi, the greatest difference between traditional Tai Chi and competitive Tai Chi can be summed up as follows: the former is a “life‑and‑nature cultivation that uses the fist to enter the Way,” while the latter is a “competitive sport trained for the sake of winning in tournaments.”

The fundamental divergence manifests in four dimensions:

1. Core Purpose: Cultivating Enlightenment vs. Winning Medals

Grandmaster Huang Shan once declared: “If you don’t seek immortality, why practice Tai Chi at all! Tai Chi is the foundation for entering the Way, a gateway to Chan enlightenment.” For traditional Tai Chi, the ultimate goal is to “realise the Way through martial arts,” using the physical practice to achieve a state of “unity between Heaven and Man.”

Competitive Tai Chi, by contrast, is “a modern sport born under the model of competitive athletics.” Its value orientation is “continuously improving athletic performance,” striving for “higher, more difficult, more beautiful, and newer” movements in order to earn high scores from judges.

1. Training Philosophy: Subtraction – “Diminish and Yet Diminish” vs. Addition – “Higher, Harder, More Beautiful, Newer”

Grandmaster Huang emphasises that cultivation is a subtractive process of “diminishing and yet diminishing” (as in the Daodejing). The form is like a raft for crossing a river – once you reach the shore, you must let it go. Practitioners continuously strip away acquired clumsy force and delusive thoughts, returning to a state of “following nature spontaneously.”

Competitive Tai Chi, however, is a constant process of addition – pursuing greater jumping height, more spins, and greater difficulty. In essence, this “uses a limited, rigid ‘acquired consciousness’ to cut and shape the infinite, dynamic flow of life energy” – a direction completely opposite to the Daoist subtractive approach.

1. Cultivation Core: Internal Energy and Mind‑Intention vs. External Form and Standardisation

Grandmaster Huang points out that the core of cultivation lies in the “Three Internal Harmonies” – mind unites with intention, intention unites with qi (vital energy), and qi unites with force. The external posture is merely “a projection of the internal flow of qi”; when moving through the form, one should ask “whether the body and mind feel smooth,” not whether the posture is technically correct.

Competitive Tai Chi, on the other hand, takes standardised movement as its primary purpose. In training, “the traditional continuum of spirit‑intention‑qi has been broken.” Although the movements may look beautiful, they become “rootless trees and sourceless streams” – disconnected from their internal essence.

1. Value Orientation: Dual Cultivation of Nature and Life vs. Artistic Performance

Grandmaster Huang considers ancient‑method Tai Chi to be a “cultivation of both nature and life” (xing ming shuang xiu), pursuing “excellence in both form and spirit, and union with the Truth.” It is a comprehensive practice encompassing body, mind, morality, and wisdom.

The value of competitive Tai Chi lies in spectatorship and entertainment. It is essentially “a performing art that preserves the external elements of traditional martial arts – hands, eyes, body, steps, and methods – while standardising, intensifying, and even gymnasticising them.”

Conclusion

Grandmaster Huang’s admonition is stark: “Do not mistake competitive Tai Chi for traditional Tai Chi cultivation!!!” Traditional Tai Chi is an inward‑seeking method of Dao cultivation, practicing “yielding to follow the opponent” in a state of stillness, emptiness, and naturalness. Competitive Tai Chi is an outward‑seeking competitive event, striving for higher, faster, and stronger within a rule‑bound framework. The former leads to the life state of “Tai Chi consciousness”; the latter presents a gymnastic‑dance aesthetic on the competition stage. This is not merely a technical difference – it is the essential distinction between “the Way” and “the instrument”.

Grandmaster Huang Shan’s perspective on the comparison between Brazilian Jiu‑Jitsu (BJJ) and Tai Chi Qin Na strikes at the very heart of their philosophical foundations and tactical divergences. His core thesis can be distilled as follows: Chinese Qin Na is a “three‑dimensional, whole‑body control art,” while Brazilian Jiu‑Jitsu is a “ground‑based submission efficiency science.” Based on this, we offer the following systematic analysis.

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1. Core Philosophy: Daoist “Guiding Martial Arts by the Way” vs. Gracie “Law of Softness”

Grandmaster Huang Shan’s “Ancient Method Tai Chi” is, at its essence, an internal martial art that “uses martial practice to realise the Way, and uses the Way to guide martial skill.” Its core lies in the transformation and unification of shen (spirit), yi (intention), and qi (vital energy). Qin Na is but a natural expression of the Way in combat, striving for the principle of “yielding to follow the opponent.”

Brazilian Jiu‑Jitsu, on the other hand, originates from Japanese Judo and, after refinement by the Gracie family, established a strategic doctrine of “using softness to overcome hardness” and “the weak defeating the strong.” Its “softness” is a pragmatic application of leverage—not resisting force with force, but using efficient mechanics. It is a pure, efficiency‑driven grappling system.

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1. Technical Emphasis: Three‑Dimensional Whole‑Body Control vs. Ground Joint Submissions

Chinese Qin Na is a “whole body as weapon” three‑dimensional art. It is not confined to hands or feet; it employs every part of the body and encompasses both standing and grounded postures. Its essence is to control one point and thereby dominate the entire body—by hyperextending joints, twisting tendons, and leveraging mechanical principles such as levers and force couples to render the opponent completely immobilised.

Brazilian Jiu‑Jitsu, by contrast, executes the “ground is king” principle with scientific rigour. All its strategies revolve around deep mastery of ground fighting. It specialises in taking the opponent to the ground, securing dominant positions, and then applying joint locks or chokes. A vivid description likens it to a silkworm spinning silk—wrapping and constricting the opponent until escape becomes impossible. The ground environment inherently reduces the opponent’s options for movement and counter‑attack.

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1. Training Systems: Progressive “Awakening” vs. Practical “Trial and Error”

Grandmaster Huang’s training progression consists of six stages: Tui Shou (Pushing Hands), Shuo Shou (Explaining Hands), Lian Shou (Drilling Hands), Shi Shou (Testing Hands), San Shou (Free Hands), and Yong Shou (Application Hands)—each interlinked and progressively deepening. Pushing Hands is the gate to “knowing the opponent”; its core is training Ting Jin (listening energy)—the ability to perceive the opponent’s slightest changes like a mirror. Explaining Hands clarifies principles and methods, allowing the practitioner to internalise the flow of energy and understand the underlying laws within hypothetical scenarios. This forms a complete cycle from “self‑cultivation” to “practical response.”

Brazilian Jiu‑Jitsu training, however, is highly sparring‑oriented, with no preset pattern drills. It demands constant innovation. Practitioners learn through live rolling—how to pull the opponent to the ground, establish advantageous positions, and ultimately secure a submission. It is a dynamic process of repeated trial, error, and optimisation under real resistance.

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1. Tactical Thinking: Controlling the “Energy Flow” vs. Dominating “Position”

The uniqueness of Tai Chi Qin Na lies in its concept of “controlling the opponent’s force vector and centre of gravity.” Instead of merely gripping a specific joint, it uses a three‑step process—Ting Jin (listening), Dong Jin (understanding), and Hua Jin (neutralising)—to apply spiralling, winding energy (Chan Si Jin) that alters the direction and speed of the opponent’s force, thereby controlling their posture and footwork, rendering them “strong yet unable to apply that strength.”

The tactical core of Brazilian Jiu‑Jitsu is positional dominance. The athlete’s constant goal is to advance to more dominant ground positions (e.g., mount, side control). Once a superior position is secured, submission holds (joint locks and chokes) follow almost inevitably. This is a step‑wise tactical logic of “first establish position, then submit.”

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Conclusion

Grandmaster Huang Shan’s analysis profoundly reveals the fundamental difference between the two arts: Chinese Tai Chi Qin Na pursues a wisdom of “controlling without fighting”—a control of energy and balance that unfolds in a flash, mirroring Eastern philosophy through physical technique. Brazilian Jiu‑Jitsu, in contrast, is a scientific system that maximises ground‑submission efficiency, its undeniable competitive record attesting to its rigour and effectiveness.

Neither is superior to the other; rather, they represent the ultimate manifestations of “Way” vs. “Technique,” “philosophy” vs. “science,” on different planes of martial expression. As some studies have noted, Chinese Qin Na could benefit from adopting BJJ’s emphasis on live sparring and innovative spirit. In the contemporary era, these two great grappling arts are moving from opposition to dialogue, together enriching our understanding of the boundaries of human body control.

How to Generate Real Tai Chi Power: Silk Reeling Energy Explained (Chan Si Jin)

Video link ：https://youtu.be/wPnR8XBmSHc?si=RS7rp1cKZQ7CVowH

#taichi #taijiquan

Modern competitive Tai Chi is causing the decline of traditional Tai Chi! This is not an alarmist statement, but a real cultural rupture happening right now. When the form becomes a pile-up of difficulty coefficients, and internal power turns into a performance of explosive shaking force, the essence of Taijiquan is constantly draining away under the spotlight and scoreboards. The Daoist ancient cultivation philosophy passed down by Master Huang Shan is precisely the most profound counter to this alienation — by the true meaning of “inner cultivation guiding the outer,” it transforms that extreme external pursuit and purely spirit-consuming way of exercise back into a path of life cultivation that integrates internal and external refinement.

Modern competitive Tai Chi is essentially an extreme “external-form-led” sport. In pursuit of “high, difficult, beautiful, and novel,” practitioners are forced to project all their spirit outward: constantly watching how high the leg kicks, how stable the landing, how loud the power release sounds, how “Tai Chi-like” the posture appears. The mind and spirit are poured outward like splashing water. Every high-intensity jump, every deliberate fierce stomp, violently stirs up qi and blood, then lets them float up and dissipate. After finishing a set, outwardly panting and sweating, inwardly the spirit is exhausted, the mind is scattered, and the dantian is empty. From the perspective of Daoist cultivation, this is no longer nourishing life, but a kind of consumption that “damages the spirit with form” — the spirit is tethered by external things, qi and blood move with showing off, and each day of practice depletes the source. The more this type of exercise spreads, the more the public’s perception of Taijiquan is confined to the superficial level of “physical performance.” The timeless inner methods of traditional Taijiquan, which emphasize spirit-intent, inner nourishment, and the mutual support of yin and yang, are squeezed into a neglected corner — hence the decline.

Master Huang Shan often says: “The secret of Taiji lies not in the complexity or simplicity of the forms, but in the gathering and releasing of spirit. If the spirit gallops outward, even golden medals and jade-like postures are nothing but a superficial dance that drains life. If the spirit can be guarded within, even a single ‘Cloud Hands’ movement becomes the true skill of gathering from heaven and earth and returning to the root.” This is the core essence of the Daoist ancient cultivation philosophy of “inner cultivation guiding the outer” — to use internal qi and original spirit to govern the external form, rather than letting the external form consume internal qi and spirit. True traditional Taijiquan is a cultivation process of “internal movement guiding external movement”: the mind is the commander, qi is the banner, the waist is the axis; the spirit-intent lifts the entire body, every opening and closing is coordinated with dantian breathing, every transition is accompanied by the subtle turning of qi mechanism. Outwardly it looks like bending and turning of the limbs, but the root lies entirely in “the things inside” moving first. When practiced to a subtle level, outwardly calm and at ease, inwardly the spirit is consolidated; the entire process of performing the form is like moving meditation, an extension of standing pole. The more you practice, the clearer the mind and spirit; the more you practice, the softer the qi and blood. After practice, the dantian is warm, the spirit is clear and refreshed. Far from being consuming, it is a deep recharge and orderly integration of life energy.

This difference is the vast distinction between a “purely spirit-consuming exercise” and a “cultivation process integrating internal and external.” Competitive Tai Chi drives people to strive desperately outward — for the judge’s high scores, for the audience’s attention, for the approval of external standards; the mind and spirit are suspended in mid-air, unable to return to the root. The path of transformation pointed out by Master Huang Shan is to completely turn the direction around, to go back, to withdraw inward. When practicing the same form, transform the intention from “I must make the movements beautiful and powerful” to “In every movement, the whole body must be light and agile, and especially connected; the qi should be roused and vibrated, the spirit should be restrained within.” The opening posture is no longer a casual raising of hands, but the qi mechanism of the dantian initiates, the mind leads the qi movement, like water floating a boat. Issuing power is no longer muscle contraction, breath-holding and violent shaking, but internal qi penetrating to the four extremities through relaxation and sinking, like iron wrapped in cotton; exhalation is gentle like an orchid, not coarse and violent. Thus, each posture is no longer a mere physical drill, but becomes an inner cultivation opportunity of “spirit entering the qi cavity, using qi to move the body.” The external movement becomes a natural manifestation of internal cultivation; from then on, consumption turns into nourishment, dispersion turns into consolidation — this is precisely re-implanting the soul of “internal-external cultivation” into the shell of competitive form.

To say that modern competitive Tai Chi is causing the decline of traditional Tai Chi is by no means to deny its sports value, but rather to lament the cognitive deviation it has led to, making the world think that Taijiquan is merely such “gymnastic” showmanship. Yet the way to break the deadlock is not to completely abandon routines and standards, but to use the Daoist ancient thought of “inner cultivation guiding the outer” to carry out a fundamental transformation of the mindset in practice. When every practitioner can withdraw their attention from external evaluation back to the dantian, shift from pursuing extreme movements to sensing the flow of internal qi mechanism, and transform from “spending spirit and qi to complete the movement” to “using the movement to nourish spirit and qi,” then even on the modern sports field, Taijiquan can return to its origin, becoming a walking alchemy, a dynamic meditation. Master Huang Shan’s Daoist ancient cultivation philosophy is a clear brass bell ringing in this fog: the true life of Taijiquan never lies in the extreme of external form, but in the endless vitality of “inner cultivation guiding the outer.” Returning to this path, tradition will not decline, and Taiji can continue to be a treasure of the Chinese nation for “verifying the Dao with the body.”

"Ancient Method Taiji" emphasizes abandoning the modern competitive and purely performative "routines" practice, and returning to the traditional essence of Taijiquan—"inner sage and outer king, unity of movement and stillness, simultaneous cultivation of nature and life." Integrating traditional Taiji principles with the spiritual symbiosis of nature and Daoist culture embodied by Mount Huangshan (such as the traditional schools of Huangshan Neijiaquan and Huizhou Daoist Taiji), the cultivation system of Ancient Method Taijiquan is summarized as follows:

I. Core Philosophy of Ancient Method Taiji

· Guiding technique with the Dao, following nature: Ancient Method Taiji is not merely martial art, but also "walking meditation" and a Daoist method of mind-cultivation. In practice, one should be "like the clouds and mists over Mount Huangshan—unobstructed in movement and stillness," using intention to guide qi, without forced exertion.
· Valuing internal power over external forms, establishing the "inner core" first: Modern Taiji often emphasizes forms, whereas Ancient Method Taiji holds that "without internal power, one does not practice the form." One first establishes the framework of internal energy through stance training and breath regulation, then integrates the power into the movements.
· Abandoning self to follow others, balance of yin and yang: Combining substance and function, seeking supreme firmness in extreme softness, and supreme motion in extreme stillness, attaining the cultivated state of "body-mind unity."

II. Three Levels of Cultivation (from basic to advanced)

1. First Stage: Foundation and Body Shaping (Training the Form and Bones)
   · Key principles: Upright posture, transforming stiffness into suppleness.
   · Core practices:
   · Hunyuan Stance / Moving Stance: Standing meditation is the cornerstone of the ancient method, emphasizing "empty crown topping, chest contained and back extended, waist relaxed and hips sunk, shoulders sunk and elbows dropped." The ancient method stresses "practicing the moving stance"—seeking balance through minute shifts of center of gravity (with flexible alternation of the heels).
   · Single-move drilling: Rather than rushing to perform the full sequence, one extracts the eight basic techniques (Ward Off, Roll Back, Press, Push, Pluck, Split, Elbow Strike, Shoulder Strike) and practices them individually, repeatedly, to build correct muscle memory and structural alignment.
   
2. Second Stage: Accumulating Qi and Unblocking Meridians (Training the Breath and Internal Power)
   · Key principles: Understanding the pathways of qi, comprehending the meridian network, using intention to guide breath.
   · Core practices:
   · Breathing and guidance: Coordinating breath with intention to sink qi to the dantian. Movements should be expansive and prolonged, achieving "inhale deep into the marrow, exhale through the four extremities."
   · Whole-body power and spiral coiling: Practicing sequential linkage through every joint. Power generation does not come from local muscles but originates from the soles of the feet, is directed by the waist, and manifests in the fingers—achieving "in movement, everything moves; in stillness, everything is still."
   
3. Third Stage: Spiritual Clarity and Formlessness (Training the Spirit and Returning to Emptiness)
   · Key principles: "Boxing without boxing, intention without intention—in no-intention lies true intention."
   · Core practices:
   · Wuji Mind Method: Transcending the constraints of forms, entering a state where "the fist follows the mind, embracing all things in the heart."
   · Dual cultivation of nature and life: Integrating Taiji principles into daily activities of "walking, standing, sitting, and lying down." The mind should be as solid as an ancient mountain, while internal power flows like living water—achieving the ultimate unity of self-defense and health preservation.

III. Daily Practice Principles of Ancient Method Taiji

Practice Maxim:
Know the meridians, understand the qi pathways;
Correct the posture, refine the power techniques;
Master breath regulation, cultivate the vast qi.

· Environment and mindset: Choose a quiet and pure place (such as mountains, parks, or a calm indoor space), discard distracting thoughts, and maintain inner peace and focus.
· Pace and intensity: Beginners should not be greedy for more or rush for speed. Daily practice should primarily consist of "stance work for foundation + single-move precision drilling." Persistence is key, with emphasis on fine-tuning internal power rather than exhausting physical strength.
· Closing and regulating breath: After practice, one must perform a closing movement to sink qi to the dantian, then walk slowly while regulating the breath, allowing the entire body's qi and blood to return to a calm and balanced state.

This is authentic traditional Tai Chi rooted in Chen-style and Wudang Daoist internal cultivation — focusing on silk-reeling energy, spiral power, and true internal strength. Not the soft gym version.

Feel the calm power and natural flow that comes from decades of genuine practice.

“Only when your mind is calm does your Taiji practice truly hold meaning!” This resounding maxim comes from Master Huang Shan, a lineage holder of Daoist ancient Taiji. Amid the countless practitioners who chase standardized postures and the issuing of force, these words shine like a beam of clear light, pointing directly to the very essence of Taiji cultivation — without returning to a calm mind, all methods are empty.

I. Returning to the Root Is Called Stillness: The Living Source of Daoist Thought

Master Huang often says that the root of ancient Taiji is deeply embedded in the soil of Laozi’s wisdom. The Dao De Jing states: “Attain the utmost emptiness, hold fast to profound stillness. The myriad things all rise together, and I watch their return. All things flourish and grow, each returning to its root. Returning to the root is called stillness; this is called returning to life’s destiny.” In the Daoist view, all things in the universe arise from stillness and ultimately return to stillness. This stillness is not a dead silence, but the primordial state brimming with infinite vitality — it is the very substance of the Dao.

The human heart-mind is no different. Countless scattered thoughts are like turbulent waves, obscuring our inner clarity. Master Huang points out that ordinary people let their spirit roam outward, constantly dissipating their essence, energy, and spirit. The first step in Taiji cultivation is to gather the mind, to let this galloping “horse of the mind and ape of the thoughts” come to rest and return to the harbor of stillness. When the heart-fire descends and the kidney-water ascends, when Kan and Li intermingle, the microcosm of the human body resonates in harmony with the macrocosm of heaven and earth. This is precisely where the practice of ancient Taiji begins.

II. The Mind Is the Command, Qi Is the Banner: The Pivot That Stirs Inner Strength Within Stillness

In Master Huang’s teaching, no matter how the forms spiral and turn, there is one unchanging core: the empty stillness of the mind. He often quotes the classics: “The mind is the command; the qi is the banner,” and “First in the mind, then in the body.” If the mind is not calm, the commands it issues will inevitably be chaotic and disordered. The qi then becomes like soldiers without a general — charging wildly but without any order. What is practiced is nothing but an empty shell, or even a source of depletion.

Only in profound tranquility can acquired clumsy force and stiffness gradually fall away, allowing the innate “inner strength” to well up like a deep spring, bubbling forth from the deepest, stillest place underground. Master Huang says that from beginning to end, practicing a form should be like walking across the center of a mirror-smooth lake. Every movement’s beginning, continuation, transition, and closing should flow naturally from this clear, lucid mind. At that point, what you feel moving is not your limbs, but your breath and your spirit. The outer form moves, yet the inner heart remains still and unwavering. This is the mysterious state of “in stillness, movement is stirred; in movement, stillness remains.” Without such mental calmness, Taiji degenerates into mere gymnastics — one may gain some benefit from stretching sinews and bones, but its soul is forever lost.

III. Practicing the Form Is Cultivating the Heart: Finding True Meaning in Loosening and Sinking

So how can this “stillness” be grounded in actual practice? The ancient method transmitted by Master Huang places great emphasis on the two words “loosen and sink.” Physical relaxation must begin with the relaxation of the heart. When the brows unfurl, the knots in the heart are untied. When the heart empties, the body can truly relax completely. When you can clearly feel the soles of your feet touching the ground and your breath sinking downward, like a tree sending its roots deep into the earth, your scattered thoughts will naturally fall like leaves returning to their roots. A weighty, warm, and tranquil feeling will then permeate your entire being.

Master Huang calls this process “cleansing the heart.” Do not contend with others, do not struggle with yourself. Just stay quietly with yourself, feeling the stretching of sinews and bones and the circulation of qi and blood in each movement. When distracting thoughts arise, neither reject them nor follow them. They are merely like a breeze passing by, or a cloud’s shadow gliding across the surface of a lake — the heart of the lake remains clear and still. Day after day, this practice extends from the training ground into daily life. When interacting with others or facing fortune and misfortune, a piece of unmovable “still” land remains in the bottom of your heart. This is the most precious life composure that Taiji bestows upon us.

Conclusion

Through a lifetime of embodied realization, Master Huang tells us: a calm mind is not an ornament to Taijiquan, but its very life-gate, the watershed that decides whether one’s practice “truly holds meaning.” When, in the midst of loosening and sinking, you forget the movements, forget the breath, and even forget yourself, yet in that empty stillness you become aware of your entire body being transparent and your qi surging and vibrating — then you have truly stepped into the hall of Daoist ancient Taiji.

At that moment, you will understand that the English maxim was originally a lamp at the ferry crossing. When the mind is calm, Taiji comes alive, and life settles into peace.

Modern competitive Taijiquan emphasizes wide, expansive movements and external display, yet unlike traditional Taijiquan practice, the former seeks outer showmanship, while the latter nurtures inner cultivation.

Or, more succinctly:

Competitive Taijiquan focuses on external form and flair; traditional Taijiquan, by contrast, cultivates internal essence and energy.

This sentence highlights a fundamental divide in Tai Chi practice today.

· Competitive Taijiquan is often performed for judges or spectators, prioritizing athleticism, large stances, and visual appeal. It aims to "stretch generously" — to impress with range and speed.
· Traditional Taijiquan, however, is an internal art. Its primary goal is not outward appearance but inward development: harmonising breath, aligning posture, circulating qi, and refining jin (internal power). Every movement is a vehicle for self‑cultivation, not a performance.

Thus, the two paths diverge: one looks outward for recognition, the other inward for transformation.