T'ai-chi-ch'uan, or Chinese shadow-boxing, is a traditional activity still popular in modern Taiwan. It offers many benefits. It is one of the Orient's famed martial arts, and differs from the others in having its own traditional theory, passed down from generations ago. In the Ming Dynasty, Wang Tsung-yueh wrote T'ai-chi-ch'uan Ching (The T'ai-chi- ch'uan Classic) and other books about t'ai-chi. Today, those who study t'ai-chi thoroughly can't do without consulting ancient books for the discipline's rules and principles.

Two of the most fundamental principles in t'ai-chi are jou, "laxity," and yuan, "circular movement." Liu Yun-ch'iao, president of the Republic of China's T'ai-chi-ch'uan Association, explains, "Laxity is relaxing the body before striking a blow. Because if the whole body is tense, you not only can't exert your strength, you can't even send out a powerful fist. So the whole body has to be relaxed for t'ai-chi, as soon as you strike a blow, your strength is concentrated, and you can stride in the blink of an eye."

When used for fighting, t'ai-chi emphasizes hua-ching, "transformed strength"--while dodging the opponent's fists, the fighter waits for the moment when the opponent drops his guard, his strength already expended, and while he still can't put up his guard, seizes the moment to use only a little strength, in just the right relation to the opponent's center of gravity, to control him effectively; this is the brilliance of t'ai-chi, its theory of "borrow and take advantage of [the opponent's] strength, and two ounces can move a thousand pounds," its principle of "using laxity to conquer firmness."

The secretary of the T'ai-chi- ch'uan Association, Shih Chueh, says, "This can be corroborated by science; that is, we use the principle of leverage to save energy. And looking for the opponent's weaknesses and keeping in mind his vulnerable points is an application of psychology and physiology.

"As for why it's called t'ai-chi- ch'uan [Great Ultimate fists], that's possibly because its theoretical thinking is almost all from the I Ching."

The sayings in t'ai-chi theory that yin cannot do without yang, yang cannot do without yin, yin and yang help each other, "the more you are lax the stronger you are," "void and solidity should be clearly separated, each has its own place ..." all are developments of the essential thought of the I Ching. T'ai-chi considers the eight fundamental arm positions to be like the eight trigrams of the I Ching, the five fundamental foot movements to be like the "five elements."

Of course any unarmed combat technique is first of all invented for self-defense, and can also serve to strengthen the body. But Liu Yun-ch'iao suggests, "When practicing a combat art you have to follow your body's physiology, only then can it be a way to make your body healthy."

He says that "The Japanese karate strains the muscles. This kind of forcing the physiological nature into training is fundamentally unable to achieve the highest plane of martial artistry. It's just like boiling water; once the temperature reaches 100 degrees C, adding more heat won't change the temperature; the water only evaporates and that's all. But t'ai-chi is gentle, adapted to the physiological nature; an exercise of great benefit."

Besides its self-defense value, t'ai-chi has a number of other special points; since it is lax and slow, not strenuous, it has become the most popular form of martial arts, as people pursue the following advantages of t'ai-chi:

1) T'ai-chi is an activity for the whole body that takes place in relaxed, peaceful, and slow circumstances; it doesn't take a lot of strength, anyone can practice it.

2) With only a little space (about six steps square and six steps wide) you can practice t'ai-chi, it doesn't matter whether indoors or out.

3) You don't need a partner, a lone person can practice t'ai-chi.

4) It doesn't take much time, a round of practice lasts about thirty minutes, and just as you start to sweat, you have reached the goal of the exercise.

5) You don't need special equipment, such as swords, but can do t'ai-chi just with light, comfortable clothing.

Besides the exercise benefits, t'ai- chi is said to cure diseases or to transform one's disposition. And because it is so easy, the Republic of China government has been promoting the activity in the past few decades. But the most important promoters of t'ai-chi in Taiwan are the private T'ai-chi-ch'uan Associations and the T'ai-chi-chuan Committee of the Republic of China Kuo-shu (National martial arts) Federation.

The Association has compiled a book distilled from the t'ai-chi forms of over forty schools of t'ai-chi. Entitled T'ai-chi-ch'uan Tu-chieh (T'ai-chi-ch'uan Diagrams), the book is published by the Ministry of Education. It contains detailed explanations of sixty-four basic forms. The book is designed to provide an easy, comprehensive introduction to t'ai-chi.

Director Liu of the Association also pays attention to the philosophical background of t'ai-chi. "T'ai- chi combines the thinking of Confucianism, the self-cultivation of Buddhism, and the spirit of Taoism. The thinking of Confucianism refers to the exercise of cultivating one's moral nature with sincerity and integrity, and helping the weak; Buddhism is suffering and self-cultivation; and Taoism is the spirit of purity and being natural."

"Therefore t'ai-chi is a kind of martial art, a kind of self-cultivation, although because it is lax and slow, everyone can study it, nevertheless only intellectuals can study thoroughly t'ai-chi's profound theory, and develop and illuminate its secret and spirit."

Liu also points out that Confucius used to carry a sword, and the famous poet Li Po "took up the sword in the cause of right" in his youth; famous military leaders of the past such as Kuo Tzu-i, Yuan Fei, and Ch'i Chi-kuang were also poets; they are all examples of scholar-warriors.

Although t'ai-chi is lax, like any exercise it is best done when a person is in good spirits, not too close before or after meals, and not for too long.

[Picture Caption]

Far left: The fen-chiao posture prepares the body for motion. Center left: T'ai-chi's first posture, the t'ai-chi ch'i-shih. Above: In the course of a demonstration of the eight fundamental arm positions for his disciples, Liu Yun-ch'iao explains the uses of the ts'ai and lieh gestures.

Above: Another t'ai-chi posture--the ju-feng shih-pi. Right: The pa-fa are the eight fundamental arm positions, one of which, the k'ao, is pictured here.

The special postures of the Ch'en school of t'ai- chi: (1) the p'u-ti-chin posture; (2) the tang- t'ou-p'ao posture; and (3) the teng-i-chiao posture.

T'ai-chi's first posture, the t'ai-chi ch'i-shih.

Liu Yun-ch'iao explains the uses of the ts'ai and lieh gestures.

Above: Another t'ai-chi posture--the ju-feng shih-p.

Right: The pa-fa are the eight fundamental arm positions, one of which, the k'ao, is pictured here.

The special postures of the Ch'en school of t'ai- chi: （1） the p'u-ti-chin posture.

（2） the tang- t'ou-p'ao posture; and.

（3） the teng-i-chiao posture.