Feet Do Your Thing

The Chinese acupressure point, Yongquan, or gushing or bubbling spring, is on the soul of the foot, in the depression found about a third of the way along a line from the second and third toes to the heel. In Qigong, breath forces the Qi from the Baihui (top of the head) down through the Dantian (center of balance) and down the Yang Chaio Mo, or positive leg channel to the Yongquan, filling the body with Qi energy. In the Tai Chi Classic by Chang San-feng (Zhang Sanfeng, Chang Chun Pao, Chang Sam Bong, etc.) he says:

The internal energy, c’hi, roots at the feet, then transfers through the legs and is controlled from the waist, moving eventually through the back to the arms and fingertips. (Waysun Liao translation)
So we can see that the feet are very important in Tai Chi and in Qigong. Some texts talk about flattening the instep to the ground. Others, like William Chen, speak of rooting with the “three nails,” the big toe, ball of the foot and the heel. In rooting, the energy must feel as if it extends deep into the ground, not merely attached to the surface.

Early on in my study of the Tai Chi form I became aware of my instability, especially during movements that involved balancing on one foot or kicking. I blamed this on weak ankles (I never could ice skate well.) So I began a search for the perfect pair of shoes which, I was sure, would propel me toward mastery of the art. It made sense to have a “special” pair reserved only for Tai Chi. At any rate, most of the venues where classes were taught didn’t allow street shoes on their nice polished floors.

I have stubby little high-arched feet and have trouble finding shoes that fit properly. Running shoes are made with arch support and soles designed for high impact. I tried these but the waffle patterned soles were definitely overkill for the “Chinese Dance.” I was looking for lightness and found a pair of wrestling shoes at a discount store. They were light. They fit perfectly. But they had no flat soles and contributed to my instability more than being barefooted would have. So I tried bare foot Tai Chi. Again, no support. I was to find bare footed Tai Chi on SAND had great possibilities at a later time, but on the beach, not in New Mexico among the Choja buds!

My solution for shoes were a succession of skateboarding shoes. These are like what we used to call “deck shoes” but have more support and nice flat soles which wear quickly to a shine and become excellent for turns. They are a little heavier, though.  I also experimented with  Nike Airs which come in an extra wide size.
The grand ultimate shoe of choice for me now is a pair of Chinese slippers with rubber soles I got from Karate Depot or somewhere on line. They have no arch support but are better than bare feet because of the flat soles. They allow you to feel how your feet are rooting to the ground (and below), which is the real secret of balance, stability and energy transfer in Tai Chi, not good shoes.

You say "Qi," I say "Chi"

It can be very frustrating reading different articles on Tai Chi when one author uses the term, “Qi,” and another uses “Chi.” The problem comes from trying to represent Chinese words in European languages that don’t use Chinese characters. There are more than a few systems in use and like most things in China, they are diverse and coexistent.

Wade-Giles is a Romanization system for the Mandarin language developed from a system created by Thomas Wade during the19th century. Pinyin is another Romanization system which was introduced in China in the 1950s and is now the standard in the People’s Republic of China. Articles in English about Tai Chi Chuan can use either or both systems intermittently and can be very confusing for those of us who are not Chinese scholars. Some equivalent examples might be useful along with a brief definition of the terms. For this task I have turned to a very useful book by Masters Liang Shou-Yu and Wu Wen-Ching called Tai Chi Chuan, 24 and 48 Postures. I won’t attempt to comment on how to pronounce these terms, but the reader may wish to examine the Wikipedia entry on Wade-Giles at http://en.wikipedia.org/wiki/Wade%E2%80%93Giles.

The Pinyin, “Qi” is “Chi” in Wade-Giles and translates roughly as “Intrinsic substance of all things” or “energy.” I have written about Chi elsewhere as it is a concept that is both mysterious and difficult or impossible to prove, yet fundamental to the understanding of Tai Chi and Chinese medicine. “Tajiquan” is Pinyin for the Wade-Giles, “Tai Chi Cuan,” and translates as the “Grand Ultimate Fist.” “Qigong’” (Pinyin) is “Chi Kung” (Wade-Giles) and means “energy study or drill and training.”

Another source of confusion is the use of apostrophes to indicate certain pronunciations. I sometimes see T’ai Chi or T’ai Chi C’uan and use these spellings when referring to the work of a specific author.  Then there is the Dantian, Dan Tien or Tan T’ien, literally "cinnabar or red field." It can be translated as "elixir field" and refers to one of three acupuncture areas on the body. In Tai Chi the important Dantian is the middle one, located a few inches below the navel, as this is the center of balance of the body and the place to which you “sink your Qi.”

On a completely unrelated note, I attended another William C. C. Chen workshop last weekend. Grandmaster Chen stood and talked for three straight hours during the morning. There was more lecturing in the afternoon and two hours of sword practice. This man is ten years older than I am. How does he do it? Indeed Tai Chi must have curative powers! My favorite quote from this session came when someone asked, “How do you know when you’re doing it correctly?” (Laughter from the class.) Grandmaster Chen grinned and replied, “Get into a bunch of fights and if you don’t get beat up, then you’ll know you’re doing it correctly.”

Monkeys and Tigers and Bears, Oh My!
Animals in Tai Chi and the Martial Arts

There is a legend about a Taoist monk who came upon a tiger while walking in the woods. He tamed the tiger by staring him down and then climbed on the tiger’s back and road away. “Riding the Tiger” has many implications. Certainly, the safest place to be is on the tiger’s back. Getting off is the problem. The expression is used as a metaphor for bravery and danger and also relates to Tai Chi Chuan. Near the end of the Yang Chengfu long form is a movement called “Retreat Astride Tiger.” It comes before the “Lotus Sweep” and “Bend Bow to Shoot Tiger.” Poor tiger!

The movement of “Retreat Astride Tiger” is similar to that of “White Crane Spreads its Wings.” The right hand is raised and protects the forehead while the left guards the groin. It is single weighted. It leads into a spin that precedes the kick of the “Lotus Sweep.” Yang says, “Although my opponent may be fierce as a tiger, with but the slightest turning motion he will be under my control.”

The Taoist priest, Chang San-feng, Sung Dynasty (960-1279), was said to have originated Tai Chi Chuan after observing a fight between a snake and a white crane. When the bird attacked the snake's head, the snake yielded at his head and struck with his tail. When the bird attacked the snake's tail, the snake yielded at his tail and attacked with his head. When the bird attacked the snake's belly the snake yielded at the belly and attacked with both his head and his tail. In the end the bird gave up and flew away. Chang San-feng was able to see Yin and Yang in the snake’s yielding and attack. This led him to embody these principles in Tai Chi Chuan.

Anyway, it’s a good story. We westerners think of Chinese culture as nothing if not poetic: indeed the elite of the dynastic eras were scholars and wrote poetry. It was natural that their legends and stories related to nature, and consequently, to animal nature. The Taoists developed many “exercises” with martial arts applications and meditative properties. One tradition is the Five Animal Fun (or Frolics) in which the Crane, Monkey, Deer and Tiger contribute their natural movements to this Qigong form.

In spite of the terms “Fun” or “Frolics,” this is serious business. The Five Animal Frolics, Wu Qin Xi, were created by Hua Tuo, (died c. 208) a renowned Chinese physician. The Five Animals are the Tiger for power and improvement of the lung, the Bear for strength and support of the kidneys, the Deer for grace and care of the liver, the Crane for relaxation and maintaining the heart, and the Monkey for flexibility and aid to the stomach. The movements of the Frolics mimic those of the specific animals.

The Five Animal Martial Arts (not to be confused with the Five Animal Frolics), developed at the Shaolin Temple during the Tang Dynasty (618–907), utilized images and movements of the Tiger, Crane, Leopard, Snake and Dragon. These styles have been popularized in the recent animated film, Kung Fu Panda, although slightly different animals are featured. In a review of the movie in Kung Fu Magazine, Craig Reid observes:

Although from a historical sense it might have been more nostalgic to model the Fearless Five from Shaolin's original five animal arts (tiger, snake, leopard, white crane, dragon) as created by Jue Yuen, Li Sou and Bai Yu-feng during the 1200's, the filmmakers opted to make the leopard evil, use the dragon as the statuesque holder of the ultimate secret of martial arts, and replace them with two of the more recently created popular animals styles: monkey kung fu (late 1800's by Kou Zi) and praying mantis kung fu (mid-1600's by Wang Lang).

In Tai Chi, of course, the list of references to animal movements is long. Repulse Monkey, or Monkey Retreat, looks very similar to the movement in the Five Animal Frolic Monkey Form. The agility of the monkey swinging hand over hand through the trees is mimicked in an application in which stepping back displaces the grip and energy of the opponent. In the Sword Form animal imagery abounds:

Swallow Beats the Water
Bee Enters the Cave
Alert Cat Catches the Mouse
Dragonfly Strikes the Water
Swallow Returns to the Nest
Phoenix Spreads Both Wings
Black Dragon Wags His Tail
Lion Shakes His Head
Horse Leaps Over the Stream
The Swallow Holds Mud In His Mouth
The Rhino Gazes At The Moon
The White Ape Offers Fruit
A Fish Leaps Over the Gate of The Dragon


And so forth.

Metaphor or magic, animal nature was important to the development of Tai Chi and other Martial Arts. Whether descriptive of the movement, the attitude or the strength of the animal, names and images were used in the creation of the Form and still function for us today to add richness and understanding of the history and the purpose of Tai Chi Chuan.