Tai Chi and Chinese Medicine: A Historical Investigation
by Mandana Hosseindoust DAOM, LAc
 

Tai Chi and Chinese Medicine:  A Historical Investigation

BACKGROUND

Tai Chi Chuan is rapidly gaining popularity worldwide.  Although Tai Chi Chuan also known as
“Shadow Boxing”, was originally an ancient Chinese Martial Arts practice, today it is commonly
practiced as an exercise, for the promotion of health, relaxation, and many other health benefits.  
Medical doctors, chiropractors, and Oriental Medicine practitioners, often recommend the practice of
Tai Chi Chuan to their patients for various conditions, including stress management, musculoskeletal
disorders, hypertension, insomnia, and various other disorders.

In most countries the population is leading a busy yet sedentary life style, filled with stress, worry, and
anxiety, not to mention poor and unhealthy eating habits.  As a result chronic degenerative diseases,
and diseases related to stress, and unhealthy life styles are common causes of diseases such as
cardiovascular disease, diabetes, and obesity are increasingly prevalent within our society.  With the
use of modern technology, the need for physical activity is reduced, while most populations spend time
at their work station and computers.  This lack of physical activity quickly becomes a major risk
factor for coronary heart disease, stroke, hypertension, non-insulin dependant diabetes mellitus, and
musculoskeletal disorders.  


OBJECTIVE

Many research studies have been conducted on the links between the practice of Tai Chi, and
physiological effects, in many different areas of healing and the promotion of health.  This study
examines the connection between this beautiful and graceful yet very martial exercise and how it
relates to the principles of Traditional Chinese Medicine (TCM), for the promotion of health.  This is
an investigation of the relationship of Tai Chi and TCM, both historically, and in the contemporary
practice of TCM.  I will investigate the origins of Tai Chi Chuan, and TCM using translations of the
classical texts including Taoist classics such as Chuang Tzu, Lao Tzu, Huang Di Nei Jing, including
contemporary texts, which explore the Chinese culture and history, which are the foundation of both
Tai Chi Chuan, and TCM as we know today.  I will also explore current research done on the effects
of the practice of Tai Chi and health.  My investigation seeks to discover the presence of Tai Chi as
practice or philosophical underpinnings in TCM history.  I will seek to answer the following questions:
Did these two approaches to health develop independently? Or did one derive from the other?  How
are the two approaches used in contemporary Chinese Medicine as well as conventional biomedicine
today?


OVERVIEW

The old Chinese saying about the practice of Tai Chi says if practiced regularly and correctly, the
practitioner will be pliable as a child, healthy as a lumberjack, and will have the tranquility of a
sage.  Many research studies have been conducted on the links between the practice of Tai Chi, and
physiological effects, in many different areas of healing and the promotion of health.  Studies include,
immunity, menopause, blood pressure and lipid profiles, anxiety and mood enhancement, balance,
strength, osteoporosis and osteoarthritis, to mention a few.  I will briefly look at selected studies and
investigate the mechanism of action in biomedicine and as explained by TCM.
According to a preliminary study published in 2003, in the Psychosomatic Medicine journal,
conducted by Michael R. Irwin, M.D, et al, of the Cousins Center for Psychoneuroimmunology at the
University of Los Angeles, California, shows that a behavioral intervention can influence the virus-
specific immune response.  This small sample, and short term study showed Tai chi participants were
significantly more likely to increase their immunity than those who did not participate in the program.  
The practice of Tai Chi was also associated with improvements in physical functioning, especially
among those who had the most problems with everyday tasks like walking and climbing stairs at the
beginning of the study [1].
The practice of Tai Chi requires a high degree of concentration, which benefits the central nervous
system.  Tai Chi is a mind body system, which can stimulate the cerebral cortex and cause excitation in
some regions and inhibition in others, thus the cerebrum is able to rest.  This relieves the cerebral
cortex of the pathological excitation caused by ailments.  This along with the overall improvement in
general health can strengthen the body’s immune systerm [2].  Tai Chi cultivates a reservoir of Chi in
the Dantien and to reinforce the Wei Chi function, Wei Chi being the body's first line of defense
against illness.  In the theory of Chinese Medicine, chi, and blood (and jing) are the most fundamental
substances for the nourishment, formation and the preservation of the body. According to Chapter 18
of the Ling Shu, the second book in the Yellow Emperor’s Classic of Internal Medicine, qi and the
blood are produced by the transformation of food and drink from the digestive organs, and further
mix with the air chi that we breath.  Therefore the lung function is what gives us the vitality, and
ensures longevity, as well as immunity.  The practice of Tai Chi focuses on natural deep abdominal
breathing focusing on the Dantien.  Furthermore, Zheng Qi (righteous qi), Xie Qi (pernicious qi):
righteous qi can be understood as the traditional equivalent to the immune system, responding to the
invasion of external pathogens. The scholar Xie Liheng once made the following remark about the
origins of righteous qi: "zheng qi (righteous qi) is actually a manifestation of the power of yuan qi
(original qi) [3]."

Another study conducted by Dr Hong Xu, et al, published in the Journal of Chinese Medicine in 2004,
using Ridit analysis, found that after four months of Tai Chi practice, some symptoms related to
menopause, such as abdominal distention, tiredness, hot flashes, and night sweats were relieved to a
significant degree.  Tai Chi can improve the general qi and blood circulation, tonify qi, and unblock
the channels.   These improvements result in the relief of the symptoms of menopause.  The movements
are balanced and use the lumbar region as piviot to stretch and relax the back muscles.  According to
TCM hot flashes, insomnia, fatigue, low back and leg pain are associated with kidney deficiency.  As
the kidneys are located in the lumbar region this exercise particularly benefits kidney function [4].  

A randomized controlled study of 76 subjects Tai Chi group, and a group of sedentary life controls
conducted by Tsai et al, published in the Journal of Alternative and Complementary Medicine in 2003
entailed a 12 week Tai Chi training program three times a week, 30 minutes each session with an
estimated intensity rate of 64% of maximal heart rate.  They concluded that under well designed
conditions, Tai Chi training could decrease blood pressure and results in favorable lipid profile
changes and improve subjects anxiety status.  Therefore, Tai Chi could be used as an alternative
modality in treating patients with hypertension [5].  
The autonomic nervous system consists of the sympathetic nerve and the vagus nerve, which act
antagonistically.  When the sympathetic nerves stimulated, more adrenaline is secreted in the body,
which cause the increase in the pulse rate and blood pressure.  The relaxation and stillness produced
during Tai Chi practice increases the activity of the vagus nerve, thus causing the blood vessels to
dilate.  More blood can the circulate, lowering the blood pressure [6].  In TCM the practice of Tai
Chi promotes the movement of qi.  Qi is the commander of blood, without it blood cannot move.  The
meditative state calms the shen, therefore reduces anxiety.
In another study, conducted by Chan et al, observed an experienced tai chi master who asked to
perform a sequence of basic movements: ward off, roll back, press, and push. The movements were
videotaped and digitised using a motion analysis system. Electromyographic activities of the lumbar
erector spinae, rectus femoris, medial hamstrings, and medial head of gastrocnemius were recorded by
surface electrodes. The push movement data were analysed.  They found that the medial hamstrings
and medial head of gastrocnemius muscle groups maintained low activity, with higher
electromyographic values in the lumbar erector spinae and substantially higher ones in the rectus
femoris during the push movement. Both concentric and eccentric contractions occurred in muscles of
the lower limbs, with eccentric contraction occurring mainly in the anti-gravity muscles such as the
rectus femoris and the medial head of gastrocnemius. The forward and backward shifts in centre of
gravity (CG) were mainly accomplished by increasing and decreasing respectively the joint angles of
the bilateral lower limbs rather than by adopting a forward or backward postural lean. The path of
the CG in the anteroposterior and mediolateral component was unique, and the sway or deviation from
the path was small. The master maintained an upright posture and maintained a low CG (hips, knees,
and ankles bent) while travelling slowly and steadily from one position to another.  They concluded
that The eccentric muscle contraction of the lower limbs in the push movement of tai chi may help to
strengthen the muscles[7].

METHODS

This paper will be based on research on modern day research done on the health benefits of Tai Chi
Chuan, through exploring various research articles.

I will further look at classical texts translations of Chinese Medicine, such as the Nei Jing, Nan Jing,
Daoism classics such as the Jade Emperor’s Mind Seal Classics and the Gold Pavilion, including Lao
zi, Zhuangzi, and Yi Jing or the Book of Changes.

Other books such as the Transmission of Chinese Medicine, is a great resource on the Mawangdui
excavations.  The Dao of Chinese Medicine by Kendall explains Chinese Medicine in the modern day
bio medical analogy.  Hara Diagnosis by Matsumoto, is rich with analogy of the classical Daoist texts
as it relates to Chinese Medicine.  Jerry Allan Johnson’s Energetic Tai Chi Chuan explains the
energetics of Tai Chi Chuan as it relates to the practice of Tai Chi Chuan.

There are many valuable resources online, such as an excellent site by Subhuti Dharmananda, rich
with history of Chinese Medicine, as well as information on the classics of Chinese Medicine and the
relationship to the Zang Fu organ system.

Keyword search:  Tai Chi and health, Daoism, Mawangdui, yangsheng, Hua Tuo, Sun Simio, First
Method. Tai Chi history. Daoyin, animal frolics


RESULTS

In 1973, a silk book, Fasting and Taking Qi (Que Gu Shi Qi Pian) and a silk painting Daoyin
Chart (Dao Yin Tu) of the Western Han dynasty (206 B.C. - A.D. 24) were unearthed from the
Han Dynasty Tomb Mawangdui No. 3 in Changsha, Hunan Province. The book records the
Daoyin method for guiding Qi and the chart covers 44 colored paintings presenting human
figures imitating the movements of a wolf, monkey, ape, bear, crane, hawk, and vulture.  This
discovery revolutionized the history of Chinese medicine.  This evidence has filled gaps in our
knowledge of the ancient shamanistic, magical, and spiritual practices in the early history of Chinese
medicine.  Among the manuscripts found folded in a rectangular lacquer box at Mawangdui, were
documentations on philosophy and techniques of nurturing life or as Chinese know it Yangsheng.  The
yangsheng practices documented in the Mawangdui and Zhangjiashan medical manuscripts included
therapeutic gymnastics, and breath cultivation.  The Zhangjianshan manual of therapeutic gymnastics
or “daoyin”, which literally means guiding and pulling, also know as “Yinshu” or the pulling
document.  The Mawangdui breath-cultivation texts and parts of Yinshu, a manual of daoyin exercises
excavated together with Maishu from the Zhangjiashan tomb site, are textual expansions of  jade
breathing technique:
The way to breathe qi: it must reach to the extremities........Breathing must be deep and sustained.
Fresh qi is easy to hold on to, qi that has been kept over night is ageing, fresh qi creates long life. The
one who is good at putting the qi in order causes the qi that has been kept overnight to disperse during
the night and fresh qi to collect in the morning by penetrating the nine orifices and filling the six
cavities.
Daoyin is a body-mind exercise originally aimed at health care as well as physical and spiritual
purification. The ascetics of past time believed it could be used to obtain the "eternal youth"
(changsheng bulao). The first historical reference about it appears in Zhuangzi, a Taoist text written
between the 4th and 2nd century BC:
Breathing in and out, exhaling and inhaling, they get rid of the old to absorb the new. They swing like
bears and stretch like birds - all this they do in order to have long life. They are Daoyin disciples,
people who nourish their form seeking for longevity like Pengzu.
(Zhuangzi, Keyi)
Many different interpretations were given to the word "daoyin" during the ages. The following two
are the most reliable: daoqi yinti - guide the qi and stretch the body, and daoqi yinliao - guide the qi
to obtain a healing effect
Both interpretations describe important aspects of the exercise and are not contradictory to each other.
The first describes briefly the technique while the second refers to one goal of the exercise; actually
with daoyin we guide the qi and move our body in order to obtain a beneficial effect to our health [8].
Yangsheng focuses on preserving and strengthening the body, and the Mawangdui texts give a detailed
description of the techniques and practices, complete with diagrams.  It is therefore a significant
branch of medicine significantly on the treatment of illness.  Recognized as coming under the general
rubric of yangsheng are contemporary callisthenic exercises in revived form such as Tai Chi Chuan
and qigong [9]
This ancient and deep tradition of body-mind care (770-221 BC) the "life-nourishing ways"
(yangsheng zhi dao) gained great importance.
The first, primary step is the cultivation of one's moral attitude, which is the prerequisite condition of
health and longevity. Daoism has established many disciplines that emphasize virtues such as kindness,
loyalty, love, friendliness, mercy, and sympathy, as well as attempts to help others, and influencing
others through one's own actions. Such practices help benefit both the individual and the society, and
those who practice them usually enjoy a happy, long life without having to consciously seek longevity.
The second method is to incorporate regular, consistent physical exercise into our lifestyle. Those who
have diseases need to exercise to get better, while those who are free of diseases need to exercise for
prevention, because physical exercise can strengthen the body, improve the mind, stimulate digestion,
increase circulation, and build up the immunity.
The third measure is about mental, emotional, and psychological health.
Yangsheng requires us to foster a healthy mental and emotional stability that is free from mental
extremes, psychological upheavals, and emotional outbursts. From the perspective of TCM, anger
harms the liver, sorrow harms the lungs, and over-excitement harms the heart.
The forth measure of yangsheng is a healthy, balanced diet. For thousands of years, a healthy diet was
considered as the crucial approach to longevity, and improper eating habits and an unbalanced diet
was a source of most health problems [10].

Chinese philosophers such as ChuangTzu (fourth-second centuries BC), and Mengzi (late fourth
century BC), have made commentaries on the practice of breath cultivation.  Chuang Tzu say that
“the realized man breathes with his heels”.  In the practice of Tai Chi Chuan the breathing is deep
and long, it can rise to the crown of the head, and it can descend to reach the heels.  Therefore the


root of the change and movement is in the feet. Mengzi talks about the difference between breathing
the qi of the morning, and the qi of the evening to nurture one’s original heavenly nature.  Cultivating
courage and rightness comes through nourishing the flood like qi [11].

Hua Tuo a famous physician of the Han Dynasty is widely respected and his name and image adorn
numerous products and a set of frequently used acupuncture points called Hua Tuo Jiaji.
He is known for the early qi gong exercise set known as the frolics of the five animals, in which one
imitates the actions of tigers, deer, bears, apes, and birds; these practices were later incorporated into
various health promoting martial arts practices, such as Tai Chi Chuan [12]
He summarized the traditional practice and invented gymnastics, including the movement of the bird,
bear, monkey, deer, and tiger , hence the Frolics of the Five Animals.  The Bird Frolic develops
balance, lightness, and agility. It cools and relaxes the whole body, balances the heart-energy, gently
stretches the ligaments, and releases the spine. The Bear Frolic to develops deep-rooted power. It
creates greater leg strength, fortifies the bones, and develops energy in the kidneys, which is the body's
fundamental source of vitality. The Monkey Frolic develops suppleness and agility. It helps a person
become quick witted, alert, and nimble. The Deer Frolic develops grace and relaxation. It gives a long
stretch to the legs and spine, creating an open, expansive movement with very flexible muscles and
bones. The Tiger Frolic develops muscular strength. It strengthens the waist, muscles, and kidneys and
builds internal power [13]
Some sayings have been attributed to Hua Tuo; for example, in advocating that people exercise to stay
healthy, he said: "The body needs exercise, but it should not be excessive. Motion consumes energy
produced by food and promotes blood circulation so that the body will be free of diseases just as a
door hinge is never worm eaten." Hua Tuo was an accomplished Taoist born in Anhui the birthplace
also of the legendary Taoist founders Laozi and Zhuangzi.  Hua Tuo had several disciples, including
Wu Pu, Fan E, and Li Dangzhi, all of who were excellent physicians. They also practiced qi gong,
acupuncture, herbal medicine, and other things learned from Hua Tuo. It is said that Wu Pu wrote an
herb guide and that Fan lived to be over 100, thanks to the exercises he practiced regularly [14]
Sun Simiao has been worshipped as the "Medicine God" (actually, the Medicine Buddha, a deity
invoked during healing practices) or, more commonly, as the "King of Medicine" (6th Century,
around 581 A.D).  A famous Chinese physician, medical author, and alchemist, whose interest in
Taoism is also reflected in the chapter on "Nourishing the Vital Principle" ("Yangxing"), and in
another extant text on physiological disciplines which he is attributed with, the Sheyang zhenzhong
fang (Pillowbook of methods for nourishing [the vital principle). “One should use a warm mat or
cushion, or a secured bed rather than direct contact with the earth ground” [15] As to his general
philosophy of health, he believed people should keep moving, saying that "running water is never
stale and a door hinge does not become worm-eaten because they never stop moving." He advocated
the use of massage therapies, physical exercises, and breathing exercises [16]

In the Neijing, in order to heal the accumulated kidney illness or the chronic low back problems,
“sitting down and facing the south at the hours between 3am-5am, one stills the mind, empties all
thoughts, and concentrates on the breathing, and then halts and holds the breathing [17].

The Neijing , furthermore, states: 'The three months of spring are the period of commencement;
heaven and earth are born, and all living things are flourishing. Get up early in the morning, walk
around in the courtyard, loosen your hair and relax your body. By doing so you will generate mental
strength and act in harmony with the qi of spring, thus following the way of nourishing life. If you
live contrary to this principle, you will harm your liver.' Everybody should be aware of this basic
principle [18]
Thomas Cleary’s translation of Commentary on Ancestor Lu's Hundred-Character Tablet  by Chang
San-Feng (Zhang Shanfeng) Taoist hermit and sage in the Wudang Mountains, and the legendary
founder of Tai Chi Chuan, states:

"Breathing Out -
Touching the Root of Heaven,
One's heart opens;
The Dragon slips into the water..
Breathing In -
Standing on the Root of Earth,
One's heart is still and deep;
The Tiger's claw cannot be moved.

As you go on breathing in this frame of mind, with these associations, alternating
between movement and stillness, it is important that the focus of your mind does
not shift.  Let the true breath come and go, a subtle continuum on the brink
of existence.  Tune the breathing until you get breath without breathing; become
one with it, and then the spirit can be solidified and the elixir can be made."

Tai Chi Chuan developed to the point of formalization in the late Ming (1368–1644) and early Qing
(1644–1911) dynasties. To understand this set of systematic callisthenic exercises, one must first
appreciate the origin and broad significance of the term "Tai Chi". The term first appeared in the
book of "I Ching" or the Book of Changes a 3000 year old text.  This term indicated the
encompassing state of the universe before the creation of heaven and earth which depicts the dynamics
of change in the universe through alteration of polar opposites, yin and yang.  Therefore, all Tai Chi
Chuan movement is considered circular. Within this circular movement are many concealed variations
and changes: there is emptiness and fullness, strength and softness, movement forward and backward
and stillness. Tai Chi Chuan is used to seek serenity in action, and action in serenity. The emphasis is
on the exercise of mind and consciousness, one of the few internal or soft style martial arts in which
expertise is based on relaxation and the ability to cultivate and direct qi with the mind. The movements
are continuous from beginning to end, and from one posture to the next, in a completely integrated
circle. Tai Chi Chuan is closely associated with Daoist beliefs, and with the other arts of the Wu Shu
family.  

The practice of Tai Chi was originally related to concerns about physical fitness and the capacity for
self defense. However, over the centuries, it has become far more focused on the homoeostasis of the
body's internal environment. The interaction between mind and body has long been seen as more
important than the development of any martial arts skills. This very point was mentioned in Tai Chi
Chuan classic (Wang 1642), which was published in the Ming dynasty and, to our knowledge, was the
first book about Tai Chi [19]
Gu Liuxin (in Chen Style Taijiquan, 1984), citing Tang Hao and other researchers of the 1930s as
well as data subsequently discovered in the 1960s, concludes that Chen Wangting, patriarch of the
Chen family living in Chenjiagou in Wen County, Henan Province, is the closest research has been
able to come to finding an historical “founder” of Taijiquan. Gu dates the founding to sometime in
the 1660s:
Shadow boxing (taijiquan) is one of the famous branches of Chinese martial arts. More than 300 years
have passed since its spread at the beginning of the Qing Dynasty. Its immense popularity in Beijing
around the time of the 1911 Revolution, however, gave rise to the saying that the pugilist art was
passed down to the secular world by celestial beings; and, as a result, the date of the origin of shadow
boxing was shifted several centuries earlier, from the 17th century to the 15th, 12th and even 8th
century. "An Illustrated Book of Shadow Boxing" (shadow boxing of the Yang school) published in
Beijing in 1921, for example, attributes the origin of shadow boxing to:
1) Zhang Shanfeng, an itinerant Taoist priest of Mount Wudang in the 15th century around the time of
the conquest of the Yuan Dynasty by the Ming Dynasty;
2) Zhang Shanfeng, an alchemist of Mount Wudang during the reign of Emperor Huizong of the Song
Dynasty in the 12th century;

3) Xu Xuanping, an explorer of mysterious powers in the Tang Dynasty in the middle of the 8th
century;
Most of the books on shadow boxing published later than 1921, without research, take Taoist priest
Zhang Shangfeng living in the late 15th century as the originator of shadow boxing.
In the 1960s, following the discovery of more historical data on shadow boxing, the correct time of the
origin of shadow boxing was determined to be the 166os, namely , about 20 years after the overthrow
of the Ming Dynasty. The evidence is that, according to "Annals of Huaiqing Prefecture," "Annals of
Wen County," and "Annals of Anping County," Chen Wangting was the chief of civil troops defending
Wen County three years before the downfall of the Ming Dynasty (1644), who, following Wu Conghui,
the county magistrate, led his troops in beating back the assaulting "bandits."
Making a comprehensive survey of the data on martial arts left by Chen Wangting, one can find that
Chen made the following contributions to traditional Chinese martial arts in the process of studying
and sorting out the martial arts of his time:
1.        Combining martial arts with the techniques of Daoyin (the concentrated exertion of inner
force) and Tuna (deep breathing exercises).
2.        China's health-preserving ways of long standing - the technique of Daoyin, meant to activate
limbs and the trunk through mind-directed exertion of inner force with simultaneous movements of
body-bending and back-inclining, and the extending and withdrawing of limbs; and the technique of
Tuna consisting in deep breathing exercises of the abdomen - are recorded in the writings of such
fourth century B.C. authors as Lao Zi, Zhuang Zi, Meng Zi and Qu Yuan. The Six-animal Exercises
created by Liu An of the Han Dynasty and the Five-animal Exercises, which was the result of the
revision of the former by Hua Tuo, a famous doctor of the late Han Dynasty, were both health-
preserving ways using a combination of deep breathing exercises and the imitation of actions of
various animals. They later developed into Qigong (deep-breathing exercises) and Neigong (exercises
of inner-force exertion).
Chen Wangting combined the coordinated actions of the hand, the body, eyes and steps of martial arts
with the techniques of Dao yin and Tuna, causing shadow boxing to become a complete system of
exercises characterized by anunity of inner and outward power exertion - "practicing a breath
inwardly, and muscles, bones and the skin outwardly." Thus, in shadow boxing, the boxer's
consciousness, breathing and actions are closely connected.
3.        Creating spiral-like twining and arc movements, which are each connected with the other,
smooth and graceful, tallying very much with the Jingluo theory of traditional Chinese Medicine.
(Jingluo - main and collateral channels, regarded as a network of passages, through which vital
energy circulates and along which the acupuncture points are distributed). Having their source at the
internal organs, Jingluo are spread throughout the body and limbs. If the vital energy circulates
normally through the Jingluo and the vital energy in different parts of the Jingluo system is in
harmony, the person is healthy and will enjoy a long life, and vise versa. Using the Jingluo theory,
with fighting arts as a means of strengthening outward strength and the techniques of Daoyin and
Tuna as that of strengthening the inner power, shadow boxing has tremendous effects of health
preservation [20].  In TCM we refer to this qi as Zangfu Jingluo Zhi Qi (organ and channel network
qi): organ qi (liver qi, spleen qi, etc.) refers to the respective functions of different organ networks.
Channel network qi refers to the qi flowing through the meridians that produces the feeling of local
distention during needling or acupressure [21]

Shadow boxing contains spiral-like twining actions, alternatively extending and withdrawing, being
tight and loose, and firm and soft. The boxer is required to direct the Qi (literally "breath", referring
to inner vital energy) by mental exertion and to let the Qi, which should be concentrated, spread
through the whole body. Qi is originated from the pubic region and pressed through the whole body by
gradually twisting one's body with the waist as an axis. With the twisting of the waist and spine, the
two kidney parts are alternatively tightened and loosened, thus allowing the Qi to pass through the
Ren Channel, the Du Channel, the Dai Channel and the Chong Channel. The Qi is pressed upward to
the tips of the fingers by twisting the arms and wrists, and downward to the toes by twisting the knees

and ankles. Having reached the extremities, the Qi then returns to the pubic region. Such practice
results in strengthened offensive and defensive force of the body and limbs as well as increased
explosiveness of such force. In this way, Chen Wangting not only assimilated but also developed the
Jingluo theory [22].
"The First Method", by Chen included:
·        yin yang theory
·        jingluo theory of traditional Chinese medicine (energy channel theory)
·        the "Canon of Boxing" of Qi Jigyang (classic text on strategy and martial arts by a famous
general)
·        tuishou (pushing hands) training
·        creation of a basic spear practice routine
Taoist martial arts are renowned throughout the world, not only for self-defense, but for health and
fitness as well as spiritual development. T'ai Chi Ch'uan, the most famous of the Taoist martial arts, is
based on the interplay of Yin and Yang and leads to a profound understanding of these principles.  
Tai Chi Chuan, strengthen the body, cultivate the Qi and breath, develop suppleness and openness of
the acupuncture channels, and focus the spirit. Thus in Taoism the martial arts are an important
adjunct and support for spiritual practice.

San Bao - The Three Treasures (Jing, Qi, Shen) and The Three Dan Tians

The Three Dan Tians Cinnabar Fields or Elixir Fields are areas of the body that correspond to what
the ancient Taoists describe as the Three Cinnabar Fields and are the inner alchemical
cauldrons where transformation of the Three Treasures takes place. They were considered to be the
palaces of the Gods in the body. The free flow of qi through these areas was said to insure that the
Gods would maintain residence in the body and enable the person to have a long and healthy life. Any
obstruction of the qi would cause, the Gods to depart ensuring disease and an early death..

The Daoists believed that there is no reason for a person to ever suffer physical illness.  Death itself,
whether from old age or sickness, is an unnecessary occurrence.  Illness and death occur as a result of
the dissipation of the “three treasures”, Jing, Qi, and Shen, our reproductive, life sustaining and
spiritual energies.  The secret science of restoring, gathering, and transforming these primal enegies
creates an , which will confer health, longevity and immortality.  
The Jade Emperor’s Mind Seal Classic, focuses on the explanation of the Three Treasures.  It is  a
brief text probably composed sometime during the Sung Dynasty.
Some of the excerpts of The Jade Emperor’s Mind Seal Classic:
The supreme medicine has three distinctions, Jing, Qi, and Shen, which are elusive and obscure
The sages awaken through self cultivation; deep profound, their practices require great effort
Each person has Jing; the Shen unites with the Jing
The Shen unites with the Qi, the breath then unites with the true nature, before you  have attained this
true nature, these terms appear to be fanciful exaggerations
The Shen depends on life form, the Jing depends on sufficient Qi, if these are neither depleted nor
injured the result will be youthfulness and longevity
These three distinctions have one principle, yet so subtle it cannot be heard
Their meeting results in existence, their parting results in non existence
The body will naturally become weightless, when the supreme harmony is replete, the bone fragments
become like winter jade [23]

Jing is transformedinto Qi in the Lower Dan Tian (also called the Yellow Court), located in the space
between the navel, kidneys and sexual organs. Qi is transformed into shen in the Middle
Dan Tian (also called the Crimson Palace in reference to the heart), located in the center
of the chest. Shen is transformed into emptiness in the Upper Dan Tian (also called the
Crystal Room) in the center of the brain. Our physical body corresponds to jing, essence. Our energy

body is our subtle body whose structure is composed of the Three Dan Tians, the internal organs'
energy fields, the energy channels and the Qi flowing through them. The spirit body is the subtlest of
the three, and is composed of the energy of purified mind, shen. On the macrocosmic level, shen or
spirit corresponds to the Yang energy of heaven, jing corresponds to the Yin material form of earth,
and Qi corresponds to the atmospheric energies as the product of the intercourse between heaven and
earth.  Through learning to connect our Three Treasures with the Three Forces, we can enhance and
strengthen our bodily energies, restore our health and vitality, and prepare ourselves to return to the
Source.

From Li Dongyuan, Illuminating the Science of Medicine (Yixue Faming), 13th century:
The triple burner is an entity that has a name but no structural form. It is in charge of all bodily qi,
and it is a functional manifestation of the three treasures [jing, qi, shen]. All of the body's
physiological movements, its unobstructed ins and outs and ups and downs, therefore, rely on the triple
burner-the process of breathing in and breathing out, the ascending and descending motion of qi……

Jing

Jing corresponds to Earth in the 5 elements, , is the most material and stored in the Kidneys and bones.
From Li Zhongzi, A Primer of Medical Objectives (Yizong Bidu), 1637:
The prenatal source is the kidney; the kidney is associated with the direction north and the phase
element water-water being the first offspring, in Daoism, of heavenly Oneness.
It is advised to face north when practicing Tai Chi Chuan.  Among the “Five Emperors” in the Daoist
tradition, Zhuanxu is the emperor of the “north”, and in charge of Martial Arts.  Other emperors
include Fu Xi emperor of the east, and founder of the home and family, Shen Nong, emperors of the
south, farming and fertility, Huang Di emperors of the center, silk weaving and medicine, Shao Hao
emperor of the west, burial and afterlife rites [24]. On the physiological point of view, this can be
explained as to why this direction in the following:
From Sun Yikuei, Contemplations On Unexplored Medical Topics (Yizhi Xuyu), 1584:
In the Simple Questions (Suwen) section of the Neijing it is stated:
'The kidney stores the qi of the bones and the marrow.' At another place it says: 'The black color
associated with the direction north corresponds directly with the kidney; its corresponding orifices in
the body are the two yin (the genitals and the anus), and its essence is stored in the kidney.' The
Nanjing (Classic of Difficulties) further explains: 'This is where males store their essence.' This line
does not mean that all of the essence is stored right there; the brain is also called the sea of marrow,
and the kidney connects with the brain via the spine.
Bone marrow is considered to be a transformation of kidney jing that has the specific task of
nourishing the bones. It is differentiated into bone marrow, spinal marrow, and brain marrow. Spinal
marrow feeds into the brain, where the densest concentration of "marrow" can be observed. The brain
is therefore also called the sea of marrow. If kidney jing is sufficient, the continuous production of
high quality marrow is assured, resulting in properly nourished and, thus, firm and strong bones.
Otherwise the skeletal structure will be weak, or structural changes such as osteoporosis might occur.
If kidney jing is plentiful, both the bone (supporting the body) and the brain (supporting the mind)
will be at a level of ideal strength. On the other hand, a deficiency of kidney jing will bring about
brittle bones and a listless spirit. As the Neijing puts it: "The kidney is the master of physical strength;
it produces exquisite movements/actions[25]."
Although the process of breathing is governed by the lung, the containment of incoming qi within the
lower burner is governed by kidney qi. Only if kidney qi is plentiful and its grasping power sufficient
can the qi passages of the lung be unobstructed and the breathing be harmonious. If the kidney is
weak and the breath cannot "root" in the kidney, disease will eventually arise. Shallow breathing,
particularly in patients suffering from chronic asthma, is therefore often associated with a kidney qi
deficiency. In this situation, the breath gets stuck above the diaphragm and cannot descend into its
rightful abode, the lower dantian. This aspect of the kidney is one reason why there is such an intent

focus on abdominal breathing in Oriental cultures [26].
The Nanjing (Classic of Difficulties) mingmen school: "There are two kidney parts. Actually, not both
of them are kidneys. The left one is the kidney, the right one is mingmen." The classic then goes on to
elaborate that mingmen is the place "where the entirety of bodily jing and shen is at home, and where
the original qi is generated." "It is the root of all zang-fu networks, the foundation of the twelve
channels, the gate of breath, and the source of all three burning spaces."
Yuan Qi (original qi), also called jing qi (essence qi) or shenjian dong qi (qi that spirals out from
between the kidneys). It is created by the interaction of the body's yuan yang (original yang) and yuan
yin (original yin). It is considered to be the most fundamental qi of the human body, the root source of
metabolism. The Qing dynasty medical scholar Xu Lingtai states in his influential treatise, Discussing
the Origins and the Development of Medicine (Yixue Yuanliu Lun, 1757): "And where, then, is this so
called original qi located? All five organ networks possess their own true jing which is their piece of
the original qi. However, the true home of this substance is what the Daoist classics call the dantian,
or what the Nanjing (Classic of Difficulties) calls mingmen (gate of life), and what the Neijing calls
'the little heart next to the seventh vertebrae[27].'"
According to the classic definition in the Neijing, "Po follows jing." In Chinese colloquial language,
people with a voluminous voice, intense eyes, or reflexes suited to the performance of martial arts are
said "to have a lot of qi po."  Po is an ancient astronomical term designating the material body of the
moon, while its counterpart, hun, is used to specify the light of the moon. In nature, the term po is thus
used to represent the visceral life force that lies latent in the earth, and in medicine it is used to
describe both measurable physiological functions and development. The scholar Kong Yingda
explains: "The spirit of form is called po. When human beings are first born, they can see and hear,
their hands and feet can move; these actions are due to the workings of po." Zhang Jingyue, the
master physician of the Ming Dynasty, further elaborated: "The effect of po is that we can move and
do things, that there is itching and pain." In sum, po entails the basic instincts that we possess from
birth, enabling us to see and hear and eat and cry, even with the early state of awareness and activity
of a baby. Since breathing is the most fundamental of all instincts, the lung is the residence of the po
spirits [28].


Qi

Qi is in between heaven and earth, corresponding to man, and associated with the Spleen.  Qi is the
energy we get from food and drink, and has a close relationship with the lungs for the production of
blood.  The spleen is related with Yi or intention.  In Tai Chi Chuan and Qigong we use the Yi to
move slow.
Neijing definition reads: "The lung opens the one hundred vessels." Concerning the intimate
relationship of qi and blood, the classic further states: "Qi is the commander of blood; if qi moves,
blood moves."
From Shen Jin'ao, Doctor Shen's Compendium of Honoring Life (Shen Shi Zunsheng Shu), 1773:
The lung is the master of qi. Above, it connects to the throat; below, it connects to the orifices of the
heart and the liver. It is in charge of inhalation and exhalation, and, in more general terms, the flux
of coming in and going out.
The lung is associated with the phase element metal, the direction west, and the season of autumn.
Metal is the mother of water. Lung qi, therefore, generally moves downwards. When our bodies rest, it
descends into the kidney palace and combines with water, a process the Neijing refers to as 'the mother
concealing herself inside the newly conceived offspring.'
From Ye Tianshi, A Handbook of Clinical Case Histories (Linzheng Zhinan Yian) , 1746:
The lung is the main pump behind the action of inhalation and exhalation. It is located at the highest
point of the body, and thus is in a position to receive the clear qi that ascends from the other organ
networks. Its nature is to be clear and aloft, and its functional quality is to expand downwards-be in
charge of all descending movement within the body.

From Yu Chang, The Statutes of Medicine (Yimen Falü) , 1658:
All bodily qi has its physical origin in the lung. If the lung's qi is clear and straightforward, then there
is not a single type of qi in the body that will not obey and flow along smoothly. However, if the lung
qi becomes obstructed and turns murky, then the qi dynamics of the entire body will start to go against
their natural flow and start to move upwards instead of downwards.
From Yang Jizhou, The Great Compendium of Acupuncture and Moxibustion (Zhenjiu Dacheng) , ca.
1590. This paragraph appears in the chapter on the lung channel, and is marked as a quote from an
older Daoist source, The Original Classic of Guiding the Breath (Daoyin Benjing) :
The lung is the lid of the five organ networks. It produces the voice, and it provides proper
moisturization to the skin. As soon as there is either internal damage due to the seven harmful
emotions, or external injury due to the six climatic influences, the rhythmical process of inhaling and
exhaling and the general qi flow between the body's inside and outside are disturbed; the lung metal
then loses its clear quality. If we want to restore purity in the metal, we must first strive to regulate the
breath. Once the breath is regulated, erratic movement will not occur and the heart fire will calm
down all by itself. The process is as follows: first, we must concentrate on the dantian, this will quiet
the heart; then, we must relax and broaden the center of our torso; and finally, we must visualize that
the qi comes and goes freely through every single pore of our body. Soon, there will be no obstruction,
and if we focus diligently enough our actual breath will become very fine and subtle. This, then, can
be called the true breath [as achieved during meditation]. The breath, therefore, has its origin in the
heart. When the heart is at peace, the qi is in a state of harmony and can return to its root in the lower
abdomen with every breath we take. In this fashion, the lung and its breath can truly fulfill their
assigned role as the mother of the [lower] dantian.
From Yang Jizhou, The Great Compendium of Acupuncture and Moxibustion (Zhenjiu Dacheng), ca.
1590; listed in the spleen channel section as a quote from an older Daoist source, The Original Classic
of Guiding the Breath (Daoyin Benjing) :
The spleen is situated at the center of the five organ networks. Therefore, it is assigned to no
particular season but flourishes during all four seasons. It contains and fosters the five flavors, it
brings about the five mental faculties, and it moves the four extremities and the one hundred marrows.

Da Qi (great qi), also called tian qi (heavenly qi): the breath.
Zong Qi (ancestral qi): combination of the two aspects of postnatal qi, the breath, and distilled food
essence. It gathers in the middle dantian that is located between the nipples, and surfaces in the throat
to support the breath and the voice. It also enters the heart channel to promote circulation of qi and
blood.
Different types or layers of qi are governed by the lung, and can be coordinated by the lung. The qi
movements of ascending, descending, going out, and coming in are influenced by the lung.

Shen

Shen corresponds to heaven, and is the most spiritual aspect and is stored in the heart.
From Li Yuheng, Unfolding the Mat with Enlightening Words (Tuipeng Wuyu), Ming dynasty, 1570:
The ancient book of definitions [Neijing] refers to the heart as the ruler of the human body, the seat
of consciousness and intelligence. If we decide to nourish this crucial element in our daily practice,
then our lives will be long, healthy, and secure. If the ruler's vision becomes distracted and unclear,
however, the path will become congested, and severe harm to the material body will result. If we lead
lives that are centered around distracting thoughts and activities, harmful consequences will result.
The sage regards his/her body like a country: the heart is the ruler, and the jing and the qi are the
citizens. If the heart does not abuse its superior position, if it remains centered and focused on the
essential matters, the jing will flourish and the qi will be steady, noxious intruders will always be
fought off, the dantian will be full with treasures, and every part of the body landscape will be light
and at piece[29]


From Shen Jin'ao, Dr. Shen's Compendium of Honoring Life (Shen Shi Zunsheng Shu) , 1773:
All of the twelve channel networks obey the orders of the heart. The heart, therefore, is the ruler of the
organ networks. Its position is south, its season is summer, and its nature is fire. The heart thus
represents the principle that is referred to as the body's imperial fire (jun huo). Its relationship to the
other organs is hierarchical; not only do the twelve channel networks attune their respective qi
[functions] to the directives of the heart, but they offer their entire jing [material essences] as tribute
to nourish the heart.
The heart, therefore, is the root of life, the seat of shen, the master of blood, and the commander of
the vessels. This elevated position is due to the omnipresence of shen: shen resides within qi, and qi
resides within jing. Only the heart's jing is always abundant, enabling it to dispatch subordinate shens
to the other four zang organs. Only the heart's qi is always abundant, enabling it to draw the jing of
the body into the six fu organs. These are the major functions of the heart.
Master Xiangchuan said: 'Jing can generate qi, and qi can generate shen; there is nothing greater
than a healthy body brimming with ying [jing] and wei [qi]! A practitioner seeking to nourish life
must first of all treasure his jing. If the jing is plentiful, there will be abundant qi; if qi is abundant,
there will be abundant shen; and if shen is abundant, the body will be strong. Finally, if the body is
strong, there will be no disease [30].'
The Neijing comments in its typical terse code: "Hun is that what follows shen going in and out."Hun
stands for a particular type of consciousness that is reflecting waking consciousness (shen) on another
plane Hun can be interpreted as the realm of the subconscious that is particularly active during sleep
time. Therefore, all Chinese words that include the character hun describe states of dreaming or
trance. As Zhang Jingyue, master physician of the Ming dynasty, put it: "This dim state of
consciousness during dreaming, or the elusive visions we see meandering during nocturnal sleep, all
fall under the category of hun." Hun, in other words, can be understood as an ethereal type of
consciousness which can separate from the body during sleep and interact with other "souls" (as hun is
often translated) during this time. Different from po (see the chapter on lung for more information),
the vital instinctive spirit that is tied closely to the material body, hun is what is believed to leave the
body after death and what can be called upon in prayers. The wandering ghosts (that usually cause
trouble) described in Chinese stories are actually hun that roam about aimlessly, because they have
nobody to perform the pacifying sacrificial rites for them [31].
Du Mai – controls all the yang meridians of the body, flow up the center of the back and strongly
influences the brain and the spinal cord.  It circulates jing, yang, and Wei Qi, strongly influences the
adrenals, reproductive organs and sympathetic nervous system.  The first half of the Microcosmic
Orbit travels up the Du Mai and the second half via the Ren Mai, which makes these two vessels
extremely important in the energy transformation in the body.  Ren Mai flows along the anterior center
of the body, and controls the yin meridians.  Ren Mai  strongly affects the uterus, urogenital system
and controls the parasympathetic nervous system [32].  
Taijiquan not only pay attention to movements of body and hands, but even more stress principles and
methods of Internal Skill. Under any circumstances they cannot be separated.  Concerning "Crown of
the head suspended", boxing manuals say "Emptiness guides propping up strength" (Xu Ling Ding
Jin), "Top of the head suspended" (Ding Tou Xuan), "Baihui pushes up" (Baihui Shang Ding), etc.  
The cervical vertebra gradually tends to become upright and straight, and the posture of the body will
also become centered and upright; when one attains the state when it is centered and upright, in that
short moment all of a sudden whole body will get "fixed" - head will be centered, Spirit clear and Qi
refreshed, relaxed and comfortable as if nothing existed. The feeling of relaxed head can make one
happy and free of worry, and this state of mind will naturally influence the facial expression showing
a slight smile; in this way both the inside and outside of the body will be in peaceful, gentle mood.
Keeping the neck staright, and the head upright will keep the Ren and Du channels clear of
obstructions, and since when Qi flows than blood moves, chronic illnesses of insufficient supply of
blood to the brain, neck aches and blocked Yuzhen will be eliminated.  If one does not correctly
understand the relation between relaxed, straight neck and upright head, and does not realize how
harmful it is for the postures and the body when head is not upright, then one will allow the head to

bend and lift and this may turn into a bad habit.
When chin is withdrawn too much, head bends down, the front of the neck is suppressed, breathing is
difficult, blood circulation is not smooth, and as a result one becomes apathetic and dispirited.
When head is lifted then back of the neck is suppressed, Internal Qi can only circulate between Jiabei
and Weilü and cannot pass through Yuzhen. When Three Gates (San Guan) are not opened, then one
gets neck and head aches, head swells, which may even result in vertigo.
Only when neck is relaxed and straight, then head is centered and upright, at ease and comfortable,
which is a very important part of the (Internal Skill) principles [33].
Chong Mai-  like the Du and Ren Mai originate in the Kidneys, which is why they are closely related
to the Yuan Source Qi, and moving the qi between the kidneys, Ming Men and Tan Tian.  Chong Mai
plays an important role in the circulation and production of blood, thus known as the “sea of blood”.  
It directly affects the adrenal medulla [34].


CONCLUSION

Yin Yang concepts were used to create the Chinese calendar, astromony, astrology and art. Chinese
medicine, herbology and nutrition use the Tai Chi philosophy and principles in their approach to
curing disease and maintaining balance and health in the body. The practice of Tai Chi Chuan is also
another application of the Yin Yang concept, and the physical form of the philosophy.

The functions of the body that were classified by the ancient Chinese as yin or yang are consistent with
presently understood Parasympathetics nervous system (PSNS), and sympathetic nervous system (SNS)
activity, respectively.  Most of the physiological changes due SNS outflow are yang in nature.  
Changes mediated by PSNS stimulation are yin in nature.  Therefore fight or flight stress response is
yang, while meditation (and slow form Tai Chi Chuan) on the other hand, is a yin response.  Since the
ANS dominates the function of internal organs, visceral disorders often reflect some imbalance of this
system.  Many of the yin or yang qualities of disease can be understood in term of the relative balance
between the SNS and PSNS [35].

The acupuncture points Tian Shu, Tai Yi, and Zhong Ji, are important philosophical concepts.  They
represent the original movement of the “one” from which spring yin and yang and all else.  What the
names of these acupoints indicate is that the Chinese chose to relate an area in the abdomen to the
polar region of the heavens.  In some fashion they considered this area as microcosmic reflection of
the center of the heavens.  The Chinese envisioned a microcosim universe in the body that mirrored the
universe itself.  The big dipper and the pole star were symbolically significant in many ways.  Consider
Henri Maspero’s description of a vision of certain entities in the body as experience through a
particular Daoist meditation, “the perfect man dwells within the mysterious cinnabar field that is
associated with upper dan tian [36].

According to this study, although Tai Chi Chuan is not directly mentioned in the historical medicine
texts, they share a common ground.  The principles of both methods are based on the Yi Jing (The
Book of Changes).  The philosophy of yin yang is the root of both systems, which is achieving
balance, be it in the organs system, in the body and mind to attain physical and spiritual health.  

Chinese medicine and Tai Chi Chuan both have roots in Daoism, which both emphasize on Jing, Qi,
and Shen.  This in modern day terminology translates to the new age Mind/Body approaches to health.

As revealed in the great discovery of Mawangdui, we can see that from the beginning of times, great
importance was placed in the role of exercise, and breathing techniques for health, both as a
prevention and maintenance, as well as prescribed for ailments.  The ancient also emphasized on a
“principle based” way of life, as way to promote health and spirituality.  

In conclusion, we cannot say that one system came from the other.  They are two systems with common
theories, and common roots, that evolved throughout the history.  They both reflect the rich ancient
Chinese culture, and the message is “Balance”.  Through moderation, of our lifestyles, combined with
physical activity, and spiritual growth, we can lead a healthy and happy life.

Although the current research and scientific studies play an important role in contributing to the
understanding and mechanism of Tai Chi, these studies primarily focus on the exercise value of Tai
Chi. The parameters of the studies are derived from a Western point of view, unlike the Traditional
Chinese view of the human body, and the internal aspects of Tai Chi practice.  Modern science still is
not able to explain “Qi”, which plays an important role in the practice of TCM, and Traditional
Healing Arts, including Tai Chi. Furthermore, Tai Chi is a discipline, and a life time practice, that
requires proper training under a qualified instructor.  Improper training/practicing or being trained
with an unqualified trainer may result in negative even hazardous outcomes such as injuries, not to
mention the spiritual aspects involved in this practice.  One cannot expect to see profound changes in
the mind, body, and spirit, with superficial and short term practice.  Developing qi, shen, and a
tranquil mind takes years of serious practice coupled with proper guidance, and cannot be taken
lightly.  



In the pursuit of knowledge, every day something new is acquired.
In the pursuit of Tao, every day something is dropped.
Less and less, until wu-wei [effortlessness, not-doing] is achieved.
Nothing is done, yet nothing is left undone.
---Lao Tzu


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