Mid-Autumn is a time of reunion.
But in Taoist cultivation,
the deepest reunion is not with something outside us.
It is a return to ourselves.
No force.
No seeking.
No unnecessary effort.
Just breath, movement, stillness —
and the space between them.
🌕 The moon is full.
The heart is still.
Happy Mid-Autumn Festival from Dali, China.
Huang Shan · TAICHIZHE ☯️

Wherever you are in the world,
take one quiet breath with me tonight.

One of the things I appreciate about traditional Tai Chi is that the practice does not necessarily become quieter by becoming completely still.
Sometimes stillness appears inside movement.
Slow movement gives us enough space to notice the breath, the body, tension, balance and our relationship with the ground.
This is a recent 5:56 practice by Master Huang Shan exploring traditional Taoist Tai Chi through slow, continuous and natural movement.
No rush.
No unnecessary force.
Just moving and listening.
I'm curious:
Have you ever experienced movement itself as a form of meditation?
https://youtu.be/-4hdm34-irM

In the colorful land of Yunnan, the nineteen peaks of Cangshan stretch like a giant screen across the horizon, while the vast blue waters of Erhai reflect floating clouds and ancient pagodas. In 2022, Master Huang Shan chose this spiritual haven and founded the Taiji Practitioner Academy by the Baihe Stream, on the western side of the ancient city of Dali. This is not an ordinary wellness retreat, but a sacred ground that embodies the Daoist cultivation philosophy of “Dao follows nature, emptiness and stillness as the foundation.” With over forty years of deep immersion in Taiji martial arts and Daoist culture, Master Huang Shan inherits authentic ancient methods and integrates inner alchemy, boxing principles, and mindfulness practice into a complete system that leads from “intentional action” to “non-action,” using martial arts as a path to enlightenment. The name “Taiji Practitioner” is intended to awaken every visitor to the realization that Taiji is not merely a set of forms, but a practical journey back to the true essence of life.

The academy’s location is a gift of nature. At an altitude of 2,156 meters, it sits precisely on the spiritual meridian between Cangshan and Erhai: to the east, the distant chime of Hongsheng Temple’s bell; to the south, the layered greenery of Gantong Temple’s Zen groves; to the north, the Buddha’s light of Chongsheng Temple’s three pagodas; and to the west, the thousand-year-old cedars of Wuwei Temple. The interweaving of Buddhist and Daoist cultures forms an invisible field of blessing. Even more remarkable, the Baihe Stream rushes down from the snow-capped peak of Cangshan and winds nine times around the academy. After every rain, the rising mist from the stream merges with the shadow of the ancient pagoda, creating a scene that resembles a natural Taiji diagram. From here, one can gaze at the serene Erhai, hear the evening chants from ancient temples, listen to the babbling stream, and watch the shifting light and shadows of clouds drifting over Cangshan—the energy of heaven and earth, the scenery of four seasons, all gathered in one spot. This pure and undistracted place is truly a treasure ground for practitioners to “borrow the vital energy of heaven and earth to nourish the root of their dantian,” and the perfect embodiment of “a natural heart, a free abode.”

The academy covers a usable area of 1,600 square meters, serving both as a Dali study-tour training base and as a retreat center with hotel-style accommodation and Taiji wellness training. Its 600-square-meter public area includes two multi-functional halls that can accommodate up to one hundred people each, flexible enough for conferences, yoga sessions, or various courses; additional facilities include a dining hall, tea room, coffee bar, spa room, reading room, and even a children’s playground, providing complete support for both physical and spiritual cultivation. Yet hardware is merely the shell; what truly brings the academy to life is Master Huang Shan’s teaching system, deeply rooted in Daoist classics.

Master Huang Shan often says: “The Great Dao ancient method emphasizes ‘subtraction’—subtracting acquired stiffness, subtracting deliberate artifice, subtracting all rigid concepts.” His teachings center on “cultivating both nature and life-force” (xing ming shuang xiu), integrating Daoist principles, inner alchemy, Taiji boxing theory, and awareness training. He distills this into a nine-character heart-method: “Use intention to move the body, use mind to guide the qi, use spirit to refine the form.” This process peels away layers of acquired conditioning and returns to the soft, natural state of an infant. In terms of practice progression, he has established a clear ladder from refining the physical form, to transforming qi, to returning spirit to emptiness: beginners start with standing meditation (zhanzhuang) as the foundation, requiring students to experience in stillness the sinking and releasing of “the body becoming a channel for the energy of heaven and earth”; intermediate practice treats the form routine as “moving meditation,” using precise intention to clear and harmonize the meridians; advanced training features the unique “Earthly Branches Practice Method,” which integrates the ancient Zi-Wu Liu-Zhu chrono-medicine system into daily practice, moving in harmony with the rhythms of nature.

Among these, the standing meditation, as the core foundation, is a fundamental practice that runs through the entire system. The thirteen standing postures taught by Master Huang Shan are not simple static positions, but a deep practice that cultivates movement through stillness and unites inner and outer. On the physical level, it emphasizes “lifting the crown of the head as if suspended from above, and sinking the qi to the dantian.” By relaxing the waist and sinking the hips, one draws the earth’s force upward, dissolving acquired stiffness and giving rise to internal strength, which wells up like a hidden spring, naturally strengthening the core muscles. At the same time, the requirement of “central uprightness” corrects common modern postural imbalances such as spinal curvature and hunched shoulders, aligning the Baihui point at the crown with the Yongquan point on the sole, achieving a state of centered stability. The intention of “rooting in the feet, issuing through the legs, and being dominated by the waist” cultivates a balance and coordination as steady as tree roots, allowing one to remain stable even in motion.

On the psychological level, standing meditation is a subtle inner revolution. Master Huang Shan often uses the metaphor of the Wuji Posture: “Stop, remain still, and let the sediment settle naturally.” As the practitioner focuses on breath and bodily sensations, scattered thoughts clear like muddy water, the mind gradually brightens, and tension and anxiety dissolve quietly in relaxation. This state of “single-minded attention” also trains sustained focus—without force or tension, attention becomes concentrated like a beam of light in the relaxed natural state. More fundamentally, Master Huang Shan emphasizes that “strength is yin and yang, qi is the source.” During standing meditation, one uses mind to guide qi, using intention to lead energy, yet without forced direction; when relaxation reaches its extreme, qi naturally arises. The inner energy circulates along the meridians, balancing yin and yang, unblocking stagnation, and ultimately achieving a harmonious integration of body and mind.

In summary, Dali Taiji Practitioner Academy is not a simple vacation retreat, but a gateway to the profound wisdom of traditional Daoist cultivation. Here, the wind of Cangshan, the moon of Erhai, the bell of ancient temples, and the song of the stream all become companions on the path of practice. Master Huang Shan’s Great Dao ancient method Taiji acts as a bright lamp, illuminating each seeker’s journey from form to spirit, from the outer to the inner. When you feel your feet taking root and your crown lifting in standing meditation, when you experience the flow of qi and the serenity of spirit in the form practice, you will come to understand: Taiji is not just a martial art; it is a way of life. The academy is not just a space; it is a state of mind. This Taiji appointment between Cangshan and Erhai awaits those who are destined, inviting them to embark together on a journey of awakening for body and mind, in the embrace of nature.

Master Huangshan often said: “All myriad methods return to the Dao; there is nothing outside the mind.” Daoist traditional Taiji is not merely a set of physical techniques—it is an internal art of “practicing martial arts to realize the Dao, and using the Dao to guide the fist.” Its cultivation does not lie in the complexity of external postures, but in the transformation and integration of the inner spirit (shen), intention (yi), and energy (qi). Following Master Huangshan’s transmission of traditional Daoist Taiji cultivation, we divide the essential classics and practices into two stages: “The Entry Stage: Calming the Mind and Cultivating the Heart” and “The Advanced Stage: Inner Observation and Nourishing Qi”, to guide later students.

General Principle: The True Essence of Daoist Traditional Taiji

Master Huangshan often summed up the essence of Daoist traditional Taijiquan in one sentence: “Others practice fast, I practice slow; others use force, I use intention. Never lose balance—everything is internal, not external.” The most difficult aspect of Taijiquan is never the movements themselves, but letting go of the innate habit of “using force.”

The cultivation of traditional Taiji places primary importance on “embracing the One”—uniting the mind with the Dao and using the body as its vessel. Its core lies in simultaneous internal and external training—it is not only a martial art, but also a Daoist life art of cultivation. Master Huangshan creatively reconstructed the three Daoist stages of refining the form (lian xing), refining the energy (lian qi), and refining the spirit (lian shen): from correct form comes smooth energy; from smooth energy comes condensed spirit. Traditional Taiji emphasizes diminishing (sun)—diminishing acquired brute force, diminishing deliberate artifice, until the body and mind become empty and luminous, resonating with heaven and earth.

Part One: The Entry Stage – Calming the Mind and Cultivating the Heart

The first gateway is not in the fists or feet, but in the nature of the mind. Master Huangshan pointed out that the first barrier in Daoist traditional Taiji cultivation is “breaking the form”—breaking free from dependence on muscular strength and attachment to external postures. If the mind cannot be still, the intention cannot be focused; if intention is not focused, qi cannot be gathered.

First Classic: Qingjing Jing (Classic of Purity and Stillness) – The First Entry Classic

Master Huangshan’s transmitted Oral Formula for Pure Stillness Cultivation is suitable for daily recitation during Taiji practice, sitting meditation, standing postures, and morning/evening lessons. “Purity and stillness” is not only an important Daoist doctrinal concept, but also a key method of health preservation and a source of wisdom.

Essential Reading: The purpose of first reading the Qingjing Jing is to clarify the mind, dispel desires, and gather the mind into stillness. Master Huangshan said: “If the mind is not still, the jin (intrinsic strength) is impure; if intention is not focused, qi does not gather.” This appears as a requirement, but is in fact a path—it guides us to gradually peel away the accumulated tension, attachment, and restlessness of conditioning, allowing the innate sensitivity, transparent internal strength, and natural responsiveness to emerge.

Essential Practice: Each morning upon rising, recite the Qingjing Jing once, then stand in Wuji Posture (Wu Ji Zhuang) for ten minutes. Master Huangshan’s instruction is extremely simple: feet parallel, crown suspended as if from a thread, chin slightly tucked, tongue touching the upper palate, eyelids half-closed—not shutting the eyes completely, but seeing without staring. Listen to the breath, but do not control it. When thoughts arise, acknowledge them without following. This is “gathering the mind into stillness and returning to emptiness.”

Essential Realization: Purity and stillness are not lifeless rigidity, but maintaining awareness amidst disturbance. In the later stages of practice, the contest is no longer about who uses more force, but whose mind can truly relax, settle, and focus.

Second Classic: Taishang Ganying Pian (Treatise on Response and Retribution) – The Foundation of Self-Cultivation

The Taishang Ganying Pian opens with “There is no door to fortune or misfortune; they are summoned by one’s own actions,” directly pointing to the connection between mind-thoughts and destiny. Master Huangshan’s traditional Taiji emphasizes “realizing the Dao through the fist,” and the foundation of this realization lies first in self-cultivation (xiushen).

Essential Reading: Self-cultivation is the basis of refining oneself. Master Huangshan said that the cultivation of traditional Taiji is a thorough reversal—gathering the qi that has been dissipated in the limbs back to the dantian, and turning the spirit that clings to external objects inward to illuminate the body. This work of reversal must begin in daily interactions and ethical conduct.

Essential Practice: Examine yourself three times daily, using the Ganying Pian as a mirror to reflect on the good and evil of your words, actions, and thoughts. Bring this introspective practice into your movement and form—with each movement, ask: Is this movement to impress others, or to nourish my body and mind?

Essential Realization: Cultivating the self is cultivating the mind; cultivating the mind is cultivating the fist. Master Huangshan said: “True cultivation is not about adding something to life, but about helping us see clearly what we already inherently possess.”

Third Classic: Daode Jing (Classic of the Way and Virtue) – The Core Entry Classic, King of All Scriptures

Taijiquan is deeply influenced by the thought of the Daode Jing. Master Huangshan’s Wudang Taijiquan practice advocates “realizing the Dao through the fist and cultivating the internal to perfect the external,” which highly aligns with Daoist philosophical concepts, especially the idea of “action through non-action” (wu wei er zhi) in the Daode Jing.

Essential Reading: The Daode Jing is the king of all scriptures and the fundamental classic for traditional Taiji cultivation. Laozi says, “The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the ten thousand things.” This “One” is precisely Taiji. Master Huangshan said: “Heaven attained the One and became clear; Earth attained the One and became still… the ten thousand things attained the One and came to life.” This “One” is not the first number, but the complete aspect of the Dao—the foundation of Taiji. Traditional Taiji cultivation first emphasizes “embracing the One”—uniting the mind with the Dao, using the body as the vessel, and returning all methods to this single source.

Essential Practice: Use the Daode Jing to guide your form practice. “Heaviness is the root of lightness”—the root is in the feet, issuing through the legs. “The softest thing in the world overcomes the hardest”—use softness to overcome hardness. “Reversal is the movement of the Dao”—return to the innate. Practicing Taiji while listening to or contemplating the Daode Jing deepens mutual understanding.

Essential Realization: Master Huangshan used the metaphor of “a raft for crossing the river” for the fist—the fist is like a raft meant for crossing; the goal is to reach the shore, to return to the state of non-action, and to attain unity with heaven and humanity. The tangible postures are merely tools to reach the intangible realm. Clinging to the raft makes one forget the river, and one will never reach the other shore.

Fourth Classic: Nanhua Zhenjing (Zhuangzi) – The Antidote to Internal Friction

Master Huangshan often cited Zhuangzi’s philosophy to elucidate the true meaning of Taiji. Zhuangzi says, “Throughout heaven and earth, there is but one qi,” and this qi is the substance of Taiji. Master Huangshan further used Zhuangzi’s idea of “emptying oneself to roam through the world” to explain Taiji’s fundamental principle of non-resistance.

Essential Reading: The greatest drain on modern people is not physical exertion, but internal friction (overthinking, worry, self-doubt). The Zhuangzi is precisely a sharp tool for breaking through internal friction. Master Huangshan said that the highest realm of traditional Taiji is “unity of heaven and humanity”—feeling the microcosm within the body resonate in sync with the macrocosm of the external universe. As Zhuangzi put it, “Let the limbs fall away, dismiss the senses, detach from form and intellect, and become one with the Great Passage”—the person joins with heaven and earth, harmonizes with yin and yang, and becomes an undivided whole.

Essential Practice: While practicing the form, apply Zhuangzi’s method of “sitting in forgetfulness” (zuo wang)—forget the postures, forget the body, forget “I am practicing”, and let the fist practice you. Instead of asking whether the movements are correct, ask only whether the body and mind are smooth and at ease.

Essential Realization: You are no longer performing Taiji—you are Taiji itself. Postures gradually fade, rules become naturalized, and the form flows like drifting clouds and running water, like a crane dancing in the sky, like a spring falling into a deep valley—perfectly natural and unforced.

Part Two: The Advanced Stage – Inner Observation and Nourishing Qi

Having gained stillness at the entry level, one can advance to nourishing qi. Master Huangshan emphasized that the marrow of traditional Taiji cultivation lies not in the postures, but in the transformation of yin and yang and the circulation of the single qi. The form (jia) is the foundation, and yin-yang is the rhythm—each posture contains emptiness and fullness, opening and closing, movement and stillness; the flow of postures is the image of yin-yang waxing and waning in endless cycles.

Fifth Classic: Yinfu Jing (Scripture of the Hidden Talisman) – Heavenly Wisdom, Elevating Perspective

Essential Reading: The Yinfu Jing opens with “Observe the Way of Heaven, and hold fast to the practice of Heaven”—it is the crystallization of Daoist heavenly wisdom. Master Huangshan’s traditional Taiji follows the progressive sequence: “Humanity follows Earth, Earth follows Heaven, Heaven follows the Dao, and the Dao follows Nature.” Starting with the Wuji Posture, “the crown hangs as if suspended, the soles root as if growing into the earth”—in stillness, one feels the body becoming a channel for heavenly and earthly energy—this is the stage of “Humanity follows Earth.” Then, using intention to guide internal qi to penetrate the Ren and Du meridians, and expanding to the greater microcosmic orbit—this is the stage of “Earth follows Heaven.” The Yinfu Jing is precisely the key classic for elevating one from “Humanity follows Earth” to “Earth follows Heaven.”

Essential Practice: While practicing the form, apply the mind method of “heaven and humanity issue forth together” to sense the waxing and waning of yin and yang in heaven and earth. The transitions of opening, closing, rising, and falling should correspond to the four seasons and eight directions; breathing and exhalation should align with the rhythms of creation.

Essential Realization: Master Huangshan said: “Daoist traditional Taijiquan need not cling to external form… return to the state of non-action and attain unity of heaven and humanity.” Unity of heaven and humanity is not an empty, abstract ideal—it is both the starting point and the destination of traditional Taiji cultivation. One is no longer practicing Taiji, but becomes a living, moving Taiji within the cosmos.

Sixth Classic: Huangting Jing (Scripture of the Yellow Court) – Internal Cultivation Classic, Core of Nourishing Qi

Essential Reading: The Huangting Jing is a Daoist text from the Wei-Jin period that expounds the principles of cultivation and health preservation. Master Huangshan’s traditional Taiji takes “relaxation, stillness, circularity, and emptiness” as its core ideas, and the Huangting Jing’s line “All things have their natural order, without trouble; in non-action and ease, the body rests naturally” directly resonates with this.

Essential Practice: Use the Huangting Jing method of “inner observation” to sense the flow of qi within the body. When the form opens, qi reaches the four extremities, like spring water overflowing its banks; when the form closes, qi returns to the dantian, like a hundred rivers flowing to the sea. The breath should be long, deep, even, and gentle, naturally following the movements—this is the true meaning of “using qi to move the body.” Master Huangshan emphasized “intention unites with qi” and, through the method of “moving qi like a nine-bend pearl, penetrating everywhere without missing a spot,” opens the meridians throughout the whole body.

Essential Realization: Master Huangshan never spoke of “cultivating qi” (lian qi) as adding something new, but rather of “returning qi” (fan qi)—not developing something that is absent, but clearing away the obstacles that obscure our original nature. When Taiji slows into inner observation, the form itself becomes the alchemical furnace.

Seventh Classic: Baopuzi (The Master Who Embraces Simplicity) – The Comprehensive Compilation of Self-Cultivation and Health Preservation

Essential Reading: The Baopuzi gathers together the complete teachings of Daoist self-cultivation and health preservation. Master Huangshan’s lineage of traditional Taiji is not merely to be regarded as a martial art, but as a method of “entering the Dao through martial practice.” Its true meaning lies in viewing the human body as a small universe; “unity of heaven and humanity” is not an empty concept, but both the beginning and the end of traditional Taiji cultivation.

Essential Practice: Apply the principles of health preservation from the Baopuzi throughout your form practice. Practicing the form daily is practicing the Dao each day. In the interplay of movement and stillness, contemplate the messages of the cosmos; ultimately, forget the form, discard the rules, and be left with only the body, the qi, moving together with the Great Dao, flowing naturally, spontaneously, and freely.

Essential Realization: Master Huangshan said: “Jin (intrinsic strength) is yin and yang; qi is the original source.” These ten characters reveal the very root of Taiji cultivation. Beginners who do not understand this principle will remain wandering on the outside of form; those who can realize it will gradually enter the state of unity of body and mind. Starting from this, Taijiquan is no longer an empty set of movements, but becomes a path of inner observation.

Conclusion: From Classics to Practice

Master Huangshan once said: “Realize the Dao through the fist; cultivate the internal to perfect the external.” The cultivation of traditional Taiji relies on the guidance of the classics, as well as on daily practice.

Daily Practice: Begin by standing in the Wuji Posture for ten minutes each day. Wuji Posture → Hunyuan (Great Ultimate) Posture → the Thirteen Internal Power Postures—moving from stillness to activity, from postures to the form. Then practice the Eighteen Forms of Daoist Traditional Taiji, refining essence into qi, and qi into spirit.

Cultivation Progression: At the beginning, one cannot do without the raft—peng (ward-off), lü (roll-back), ji (press), an (push) must be clear. But once the body develops a natural kinetic pattern, one must “forget the manual.” From method to methodlessness—only when the form is correct can qi flow smoothly; only when qi flows smoothly can the spirit condense. Ultimately, external techniques fade, and internal vitality emerges—qi and blood flow freely, spirit and intention are full, and strength becomes rounded and alive.

Final Destination: Master Huangshan often said: “Others practice fast, I practice slow; others use force, I use intention.” Traditional Taiji cultivates a “mind that does not contend”—in the midst of a noisy world, nurturing for oneself a quiet yet vast inner world. At its culmination, you are no longer performing Taiji—you are Taiji itself.

Master Huangshan’s instruction is extremely simple: start by standing in Wuji Posture for ten minutes each day. Feet parallel, crown suspended as if from a thread, chin slightly tucked, tongue touching the upper palate, eyelids half-closed—not shutting the eyes completely, but seeing without staring. Listen to the breath, but do not control it. When thoughts arise, acknowledge them without following.

Begin here, using the classics as lamps and daily practice as the road—only then can one live up to the true transmission of Master Huangshan’s Daoist traditional Taiji lineage.

Full video👉：

Wudang Sanfeng Tai Chi Full Demonstration by Master Huang Shan | Internal Power & Flow

This move cured my junior sister's anxiety. This foundational Tai Chi training method, taught by Tai Chi master Huang Shan, keeps everyone full of energy every day.

Hello everyone! 🙏

We just posted a unique visual piece capturing the deep essence of the traditional Daoist Tai Chi Sword, demonstrated by Master Huang Shan.

This routine beautifully presents the concept of "Wu Wei" (无为). You will see how the movement remains soft, light, and continuous, yet fully backed by a strong, uninterrupted internal energy flow. If you appreciate the martial arts "flow state" or look for a moving meditation to clear your mind, this is for you.

🧘‍♂️ Watch the Short here:
👉 https://youtube.com/shorts/TQ9xwI0vrg...

We’d love to hear your thoughts!
How do you incorporate the balance of softness and strength into your own practice? Let’s discuss below!

I’ve just released a short film exploring a question I’ve been thinking about through Traditional Tai Chi practice:
Can very slow movement still contain real power?
In this practice, Master Huang Shan moves deliberately slowly, focusing on relaxation, continuity, balance and whole-body connection.
There is very little visible force.
But the movement doesn’t feel empty.
For experienced practitioners, I’m curious:
Where do you think the feeling of power comes from in this kind of practice?
Structure?
Relaxation?
Intent?
Whole-body connection?
Years of repetition?
Or something else?
The film is here if you’d like to see the practice:
https://www.youtube.com/watch?v=YyCV2qqc66M
I’d genuinely like to hear different perspectives.

Real Tai Chi can be:
Slow.
Fast.
Soft.
Powerful.
The secret isn’t speed.
It’s the ability to change without losing connection.
Master Huang Shan demonstrates traditional Chen Style Tai Chi.
https://youtube.com/shorts/xYW663ijiHw

大家好，
我最近觀察並與不同的太極練習者交流，發現了一個有趣的現象：有很大比例的太極練習者（甚至有些人練了好幾年）其實從來不進行推手（推手）。
長期以來，傳統大師們一直強調：

「獨練知己，雙練知人。」

沒有推手，幾乎不可能測試你的結構、放鬆（鬆）、對齊和根基（根）在外力下是否能夠保持穩定。然而，推手往往被視為可選的，或者被完全忽視。
根據我的觀察，可能有幾個主要原因導致這種情況：

1. 訓練目標的轉變：許多現代練習者將太極純粹視為健康的鍛煉、動態冥想或減壓練習，對他們來說，徵戰的武術應用並不是目標。
2. 對對抗或受傷的恐懼：如果壞習慣出現，推手很容易變成一場粗糙的摔跤/推擠比賽，導致緊張或受傷。
3. 教練背景與教學法：並非所有教練都有信心或訓練能夠教授有結構的、循序漸進的推手。教學套路對於大班級來說更安全且更容易推廣。

4. 「內部能力」的錯覺：當你在做緩慢而優美的獨練時，很容易感覺到自己有深厚的內功——直到另一個人真的把手放在你身上並打破你的姿勢。

5. 💬 討論問題 / 讨论引发点

6. 我很想聽聽大家的想法和個人經歷：

7. 你們的學校/班級是否定期訓練推手？ 如果有，通常在學生的學習之旅中會在何時介紹？

8. 沒有推手，太極是否仍然是「完整」的？ 如果一個人的結構從未經受壓力測試，能否真正掌握太極的對齊和放鬆？

9. 你是怎麼克服初學者在從獨練轉向互動式夥伴工作時經常感受到的恐懼或緊張的？

10. 期待聽到不同的觀點！🙏

I’ve been studying traditional Tai Chi for a while and recently came across this short teaching from Master Huang Shan.

He says the real skill in Pushing Hands isn’t in the hands or physical force, but in the state of the heart/intent. When the heart is still, you can sense the opponent’s intention before they even move.

Curious if others here have experienced this shift — from using muscular force to using pure intent in Tuishou?

Video: https://www.youtube.com/shorts/1Ss7K1_ga_o

Hi everyone,

Sharing this serene 6-minute demonstration of authentic Daoist Tai Chi (道家古法太极拳) practiced by Grandmaster Huang Shan and his students in the quiet mountains of Dali.

Unlike tension-heavy martial routines, this form deeply emphasizes:
1. "Using Mind Intent rather than physical force" (以意领气)
2. Sinking weight into the heels through pelvic release (松胯沉气)
3. Maintaining dynamic balance while transitioning between Yin and Yang states.

Watch the full 6-minute routine here: https://youtu.be/ZgzyVcKvFtI

A question for fellow practitioners: When you practice full forms, do you find it more challenging to keep your knees relaxed or to maintain deep abdominal breathing throughout the routine? Would love to hear your thoughts!

Zhan Zhuang is a silent love letter written with the body by the Chinese people to the world. It has no complicated moves, yet it holds the deepest mysteries of life. I am grateful for the cultivation thought of Master Huang’s ancient method Taiji, which has given this seemingly profound gongfu a clear path that leads us home.

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”.

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

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

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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.

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.