Monday 28th – Friday 1st August 2025
Monday 4th August to Friday 8th August 2025
Monday 11th to Friday 15th August 2025
Everyone who is prepared to practise hard and diligently, and who has the mind to aim for the highest level, needs a helping hand and a few guidelines to help him along the way. The stresses and strains of work and home life, bringing up families, and the burdens that we all carry each day slowly sap our energy, and cause the body to run down, so that we do not always feel that we have the energy to carry on. Anger, jealousy, depression, worry and other emotions may put the mind under constant stress, making it very difficult to concentrate and think clearly.
To avoid this, the emotions must be brought under control, so that your response to events and to others remains on a constant level. This is hard to achieve, but once you have the strength of mind to get yourself under control every minute of every day, you will find life takes on a new dimension and a completely different aspect. There will be such peace, harmony and happiness within you that you may think a miracle has happened. But miracles don’t happen, for it is the natural flow of nature and should be an every day occurrence, and we should learn to accept it as such, for this is the Tao.
No one should ever sleep too much, because this can make the body become earthbound, and feel very heavy and sluggish. Anyone who is really healthy, especially someone who for at least three years has cultivated Ch’ang Ming eating and drinking habits, needs only five to six hours sleep every night, irrespective of the type of work he does.
Make sure that you always sleep with the window open, so that there is always fresh air available in your bedroom. To avoid draughts, have only one window open at a time, and keep the door closed.
Do not have a bed too soft. A firm bed is much better for comfort and will help you to sleep more relaxed. If the bed sags, your body can be caused unnecessary strain, even though you are trying to relax. There is an old saying that “One hour’s sleep before midnight is worth two hours’ afterwards”, and this is absolutely true. This is because after midnight the heart, small intestine, bladder, and kidneys are at their lowest ebb, the body temperature drops, breathing slows, and these organs work more slowly, so that they too can rest. As you can see from the following diagram which depicts the Yin and Yang aspects of a normal day, the early hours of the morning is also a Yin period:
If you dream or have nightmares, or if you awaken during the night, then it is very likely that you will find that it is between 1 a.m. and 5 a.m.; so, it is vital to get as much sleep as possible before 1 a.m. for good health and complete relaxation and thereby ensuring that your body gets the maximum benefit from the rest.
In China it has been known for thousands of years that the
organs, blood, mind, spirit, body, our psychic spheres, and our energies, indeed, all living things in the universe move through regular cycles of minimum and maximum activity. The annual cycle is as follows:
So everyone is at their lowest ebb in December, and at maximum vitality in June, but individuals vary slightly depending on when they were born, but such variation will not exceed three weeks. There are also monthly and daily vitality cycles.
The following diagram shows the times of the day at which the principal organs of the body are at their peak condition. These times are calculated with reference to the “lines of meridian” of the human body, and which are used in most Chinese healing
arts such as the Eight Strands of the Brocade, which includes spot pressing, vibration healing, Ch’i healing, Li healing, push and pull massage, sound healing, as well as being used extensively in acupuncture.
So if you have heart trouble get to bed before 11 p.m., and if you have lung trouble don’t do anything really active between 3 and 5 p.m.
If you live the Ch’ang Ming way you will not feel tired or fatigued, and thus will be unlikely to fall ill, for tiredness is one of the basic causes of illness. However, if you feel at all tense at anytime, sit quietly, with your back upright (do not slump down in an armchair!), and relax your mind and your whole body. Close your eyes if this helps, and try to erase the sounds that come into your ears and mind. Try a few deep breathing exercises, such as the ‘Tin breath”, described in Chapter 5. This will help you to relax and at the same time will increase the oxygen in your bloodstream.
Tensions can also be reduced by taking a shower or bath before practising K’ai Men, and you will benefit too by taking one afterwards. If your eyes are heavy or you have a slight headache, lie on the floor, with your tongue in the roof of the mouth, and breathe deeply through the lower abdomen (Tan T’ien). At the same time place your right hand on your eyes between your two eyebrows, making sure that the palm of your hand is in complete contact with your skin and eyelids, and with your left hand gently press on the floor with your fingertips, in a rhythm very similar to your own pulse. Do this for about one minute and you will be surprised how wonderful you feel afterwards.
The advantages of eating the Ch’ang Ming way have already been emphasized (see Chapter 4). Try it for six months, and you will be surprised how fit and alive you feel, how well you look, and in what good condition your skin is.
However, it is advisable never to eat just before practice, and after a very heavy meal you must allow at least three to four hours to go by before you attempt the exercises of K’ai Men. When you do eat, always chew each mouthful fifty to a hundred times, so that it turns to water before swallowing. This will ensure that you do not overload the stomach and that you never suffer from indigestion and ulcers.
You can practise anywhere at any time of the day, but the ideal times are one hour after sunrise and one hour before sunset. Because of work commitments, however, you may find it best to practise in the evenings; but do try to practise at a regular time. K’ai Men exercises are such that you can do just a few at a time, so a practice session need last no longer than fifteen to twenty minutes.
Whenever you practise, make sure that the room in which you do so is clean and airy, without any draughts, and that the atmosphere is not cold or damp. You can even practise on bare floorboards, providing that the floor is even, so that when you lie on your back your spinal column is not rubbing against a knot in the woodwork. The ideal place to practise is on a carpet in a room with one window open.
This should be loose, so that you can bend and turn your body without the slightest restriction. The best clothing to wear for K’ai Men practice was developed in China over 5,000 years ago, and is ideal for all callisthenics, no matter how strenuous the movements may be.
This has already been covered in detail in Chapter 5. Suffice it to say here that deep breathing is essential.
In addition, learn to savour the golden nectar of your own body by keeping your tongue in the roof of your mouth all the time. As your mouth fills up with saliva, gently lift the chin, and swallow smoothly at one go. Get in the habit of doing this and you will be surprised at how beneficial it is.
In everything that you try to do, concentrate fully at all times and learn to feel everything that goes on inside your own body. Learn also to concentrate on things and people around you.
Through concentration, and attention to even the smallest thing that happens, you will eventually learn to see the Tao all around you constantly, and you will begin to see and appreciate the path of your life.
This concentration will not only help you to strengthen your mind, and improve your memory, but also give you a very peaceful and tranquil outlook, because concentration will stop you worrying unnecessarily about incidentals.
The mental processes affect the emotions, and thus conscious control of the mind and its thoughts will induce a feeling of calmness, to the benefit of your mental and physical health and even of your subconscious mind, which will thereby become more relaxed. This in turn will see that you dream less and sleep more deeply. Concentration of your mental faculties will not only give you added inner power, but also give you an inner peace, which you may find remarkable.
In addition to all this, you will find your memory will get better and better, which it should do, for memory is based on experience in time, and as you get older your experience is greater, and therefore your memory should increase with your years.
Ensure that you empty the bowels and the bladder before you start your K’ai Men practice, because inner cleanliness is absolutely vital to your good health, and if you retain such waste matter within your system you may find that when you practise some of the exercises you feel restricted, which in turn could create a certain amount of tension. In addition, the effect of having waste matter in the body for long periods will be to reduce the purity of the blood, causing headaches and sluggishness.
Make sure that you go to the toilet regularly and try to cultivate a habit of going first thing each morning. This will clear the toxic matters that have accumulated in the body during the period you have been asleep.
During menstruation it is best not to practise exercises in which the legs have to be in the air, or in which the body is bent
forwards. Exercises in which the body is kept upright are best at such times.
For most women the menopause is a difficult time, marked by nervousness and periods of depression. Ch’ang Ming and dedicated practice of K’ai Men are the best answers, since they keep the body healthy and the mind calm and relaxed, so that the change is scarcely apparent and is easily accepted.
K’ai Men can be practised by anyone who will take the very little trouble required to do so. We suggest that, if you are a beginner and have never done physical exercises before, for the first month of practice you should keep to just the sequences of each exercise, practising regularly every day. The body will then become soft and relaxed, and you will be able to progress to the extensions of the exercises.
The man of the Tao is free from anger, hate, fear, and worry at all times, and if you live the Ch’ang Ming way as well then illness and suffering will not exist for you. You will be happy and pleasant all the time, and your appearance, your behaviour and your manners will radiate this happiness, pleasure, and relaxed air that you will have about you all the time. It will catch on, and others may ask you for the secret. When you tell them that it is no secret, but the natural way of life, and that you now recognize your predestined path, they will either want to join you in this knowledge, or secretly laugh behind your back. If they want to laugh, let them, for they are the ones losing out, not you, for you have attained an understanding of life and of nature, and of the universe that will be the envy of everyone. Do, however, try to pass on your understanding to others, so that all may benefit by the wonderful work of the Supreme Spirit.
We exist in this world with many, so let us try to help many on the way.
Master Chee Soo’s books serve as indispensable training guides for anyone dedicated to Lee style Tai Chi, Feng Shou Kung Fu, Anmo, Chinese Medicine, and Taoism. These works are a must-read for your students, as they offer foundational knowledge directly from Chee Soo, saving you countless hours of explanation. They also add credibility to your teaching, allowing students to recognize their place within a Taoist tradition that stretches back to ancient times.
Chee Soo’s books offer direct access to the Lee family Taoist Arts, providing deep insights into Tai Chi, Kung Fu, Qigong, and Taoist philosophy. Studying these texts connects you with centuries of wisdom, offering more than just physical techniques—his teachings explore context, balance, energy, and spiritual principles.
Chee Soo had a unique ability to break down complex ideas into easy-to-understand steps. His writing is straightforward and accessible, making it ideal for both beginners and experienced practitioners who want to refine their understanding of the Taoist Arts.
These books are designed for hands-on practice, offering step-by-step guidance on Tai Chi forms, Kung Fu techniques, and Qigong exercises. Whether you’re practising alone or supplementing lessons, his instructions help refine your technique and deepen your knowledge.
Each book has been meticulously reproduced from the original text, ensuring authenticity. They are securely bound, not merely glued, and printed on high-quality, bright white, acid-free paper. The laminated covers are designed for durability, making these books ideal for daily use as long-lasting training manuals.
Chee Soo’s focus on qi, the mind-body connection, and the integration of martial arts with health practices anticipated modern wellness trends. His books blend martial training with holistic principles, making them highly relevant today.
As you progress, Chee Soo’s books continue to offer new insights. They grow with you, revealing deeper meaning as your skills evolve, serving as an enduring companion on your Taoist journey.
When I first started on the Chang Ming diet, one principle I tried early on was chewing every mouthful of food 50-100 times. This principle is sometimes called “drink your food and eat your drinks” because every mouthful turns to water if you chew it enough. This also stimulates the production of saliva, which is the first stage in the digestion process, and also stimulates the digestive process further down the line by preparing the stomach and intestines for what is to come. Another surprise was using chopsticks, and I noticed early on that I was often the last one to finish; chopsticks make eating more difficult but also slow the process down and involve more focus on the actual act of eating. Chee Soo pointed out that there are no teeth in your stomach, and since I have learned much more about the principles of Taoist Chinese medicine, I have come to understand how important it is to take time to eat. This means taking time to prepare a meal properly, which not only means cooking according to Chang Ming’s principle to preserve the nutritional content of the food but also making sure it is presented properly to stimulate the taste buds and aid digestion. I learned this in my student days working in a restaurant kitchen to supplement my income between term times. Fast food may be more convenient in the short term, but we have to consider the trade-off is loss of quality and how the result is obesity or, conversely, malnutrition. We do not consider an obese person as being undernourished, but what we are seeing is an overemphasis on certain types of food, which tends to lead to a lack of essential minerals and vitamins, fibre, and other holistic aspects in our diet. Consequently, the body must suffer.
The Slow Food movement, born in Italy in the late 20th century, and the Ch’ang Ming diet, rooted in ancient Taoist principles, both champion the return to a diet that emphasizes natural, locally sourced foods. While Slow Food emerged as a response to the fast food culture, advocating for good, clean, and fair food, Ch’ang Ming draws from the Taoist diet practised for centuries in China. Chang Ming focuses on natural foods long before the advent of fast food and chemical additives and is deeply intertwined with ancient Taoist Chinese medicine principles. When Chan Lee came to London from China in the 1930s, he used his knowledge of herbalism to adapt the Chang Ming diet to the local diet in Britain. This is an important principle to understand correctly: The diet varies depending on the locality, so it does not necessarily mean eating or avoiding certain foods. What is appropriate to a tropical country may not be so good for a cold northern European climate; the same goes for eating food in or out of season. If we are not aware of the origins of our food we risk tricking our body into thinking it is summer when it is winter or vice versa, the consequence of this can lead to illness when our body fails to respond properly to the environment. This is a basic principle in Chinese Medicine.
Ch’ang Ming is not an elitist or culinary-based diet but is grounded in the wholesome foods of common people, reflecting the Taoist belief in living harmoniously with nature. Both movements are committed to sustainability, health, and preserving culinary traditions. They encourage a thoughtful approach to eating, emphasizing the importance of consuming foods that are beneficial to personal health but also to the health of the planet. By advocating for organic, pesticide-free produce and ethically sourced meats, these movements align with the Taoist philosophy of balance and harmony, fostering a deep connection between individuals and their food sources.
The Slow Food movement and the Ch’ang Ming diet share a transformative power, extending their influence far beyond their origins to inspire a global community. Both advocate for practices that nourish the body and fortify the bond between people and the planet. This synergy between ancient wisdom and modern advocacy has heralded a resurgence in the appreciation for traditional foodways, underscored by a commitment to environmental stewardship and health.
Health benefits are central to both philosophies, advocating diets rich in organic, unprocessed foods. This approach supports physical well-being, with reduced risks of chronic diseases and mental health, promoting a balanced lifestyle in tune with natural rhythms. The emphasis on whole, nutrient-dense foods, minimally processed and free from artificial additives, aligns with contemporary nutritional science and ancient Taoist insights, offering a path to longevity and vitality.
As these movements gain traction, they underscore a critical re-evaluation of global food systems, championing sustainable agriculture and ethical food production. The ripple effect is evident in the growing demand for local, sustainably produced food, encouraging a shift towards practices that reduce environmental impact and promote biodiversity.
This global narrative interweaves the personal and communal, highlighting how individual choices can collectively foster a healthier, more sustainable world. Through education and advocacy, Slow Food and Ch’ang Ming illuminate the path towards a future where food is a source of sustenance and a catalyst for healing and connection.
Integrating Slow Food and Ch’ang Ming principles into our daily lives presents a multifaceted approach to food that transcends mere consumption. Economically, these movements champion the cause of small-scale producers, injecting vitality into local economies and encouraging consumers to invest in their communities. This ethos nurtures a market for foods that are both good in quality and ethically produced, supporting fair trade and equitable compensation for farmers and artisans.
Socially, Slow Food and Ch’ang Ming act as catalysts for community engagement, bringing people together through shared meals and food-related events. These gatherings become a celebration of cultural heritage, fostering a sense of belonging and mutual respect among diverse groups. The communal aspect of food preparation and consumption, deeply rooted in Taoist principles, encourages a mindful appreciation of the sources of our sustenance and the labour that brings it to our tables.
Environmentally, the emphasis on sustainable, organic farming practices and local sourcing reduces the carbon footprint associated with food transport and production. By advocating for biodiversity and preserving heirloom varieties of plants and animals, these movements contribute to the health of our planet. The principles of Slow Food and Ch’ang Ming thus reflect a deep ecological consciousness, recognising the interdependence of human and environmental health.
This holistic approach embodies a profound respect for the natural world, aligning with Taoist teachings of living in harmony with nature. It offers a blueprint for a sustainable future, where food is a bridge between cultures, generations, and ecosystems, healing both the earth and its inhabitants.
Addressing the challenges and criticisms faced by both Slow Food and Ch’ang Ming, affordability and accessibility are significant concerns. Despite these hurdles, both movements offer actionable advice for individuals looking to incorporate their principles into daily life.
Prioritising seasonal and locally available produce can reduce costs and support local economies. Engaging in community-supported agriculture (CSA) schemes or frequenting farmers’ markets are practical ways to access fresh, ethically produced food. Reducing meat consumption and focusing on plant-based meals can also align with health and environmental goals.
Furthermore, cooking from scratch, while time-consuming, fosters a deeper connection with food and can be more economical and healthier than relying on processed alternatives. Planning meals and reducing food waste are additional steps that resonate with the ethos of both movements, emphasising respect for the resources we consume.
These strategies demystify adopting a more sustainable and health-conscious approach to eating, showcasing that meaningful change can start with simple, everyday choices.
Looking ahead, the convergence of Slow Food and Ch’ang Ming with the broader sustainability and health movements indicates a promising direction for the future of food culture. The increasing public interest in where and how food is produced suggests a shift towards more conscious consumption patterns that could profoundly impact global food systems.
Technological advancements and innovative farming techniques offer new opportunities for making sustainable and healthful food more accessible to a wider audience. Urban farming and vertical and community gardens are examples of how cities can embrace biodiversity and local production principles, even in densely populated areas.
Educational initiatives and digital platforms play crucial roles in spreading the message of Slow Food and Ch’ang Ming, empowering individuals with the knowledge to make informed food choices. As these movements evolve, their integration into policy and public discourse could pave the way for a more equitable and sustainable food landscape.
The journey towards a holistic approach to eating, grounded in the wisdom of the past and the present innovations, invites a reimagining of our relationship with food. It’s a path that promises enhanced personal and planetary health and a deeper sense of community and connectedness at the global table.
In crafting this exploration of Slow Food and Ch’ang Ming, we’ve woven a narrative highlighting the importance of sustainable, ethical, and health-conscious food choices and inviting readers to consider their relationship with food holistically. This journey into the heart of two movements that span cultures and centuries reminds us of the power of collective action and individual choice in shaping a future where respect for the earth and each other is paramount. As we look forward, let’s embrace the wisdom of the past and the innovation of the present to nourish our bodies, our communities, and the planet we call home.
Read more…
https://www.slowfood.com/about-us/
Chang Ming Taoist Diet
In collaboration with the Taoist Cultural Arts Association we are offering daily Tai Chi lessons through a series of YouTube playlists you can view if you subscribe to our YouTube channel.
Hello there, potential Tai Chi enthusiast!
Are you ready to embark on a journey that will not only boost your physical flexibility and stamina but also enhance your mental prowess and uplift your overall mood and sense of purpose in life? Picture yourself waking up each day with a vibrant new hue, a sense of clarity, and a warm, invigorating energy flowing through every fiber of your being. This is the magic that awaits you when you join our daily training YouTube Playlists!
Don’t miss out on our latest uploads – make sure to subscribe to our YouTube channel for notifications!
Just like the Lotus flower opens with the rising of the sun, your energy can awaken daily through our program of Qigong and Tai Chi exercises. We believe that Qi flows best when the body is relaxed, so we start by helping you loosen up and then guide you through a deep breathing exercise to activate your Dantian, your primary energy center located in your lower abdomen.
Next, we’ll introduce you to Kai Men, the “opening of the door” stage, which activates your meridians, allowing energy to flow freely. Following this, you’ll experience the beauty of the Tai Chi dance, a flowing movement form. Finally, we’ll take you on a meditative journey with the Tai Chi form.
As our session nears its end, we’ll bring your energy back to the center with another deep breathing exercise, the Five Lotus Blossoms, ensuring it’s stored and ready for whenever you need it.
Are you ready to unlock the hidden potential within you? Discover the transformative power of Tai Chi and Qigong exercises and watch your life take on a vibrant new hue. Experience a journey of growth, both physical and mental, and cultivate an enduring wellspring of energy that will brighten every day.
The essence of Taoist energy training methods is now within your reach. Don’t wait any longer – start your transformation today and take it to the next level. Join our online Tai Chi lessons and make each day a celebration of vitality, balance, and inner harmony!
Subscribe now, and let’s embark on this incredible journey together! 🌞🌿💫
Chris learned Tai Chi with Chee Soo in Leamington and Coventry and had a class at Warwick University.
James took up Tai Chi after a serious road accident and now has his own class in his home town of St Agnes in Cornwall.
Taoist yoga has long been known as the “Open Door” (Kāimén 开门), although at various times in its long history it has also been referred to as Hébìng 合并 (“Unity”) and Héxié 和谐 (“Harmony”). Kai Men is the most appropriate name, however, as it expresses the idea that Taoist yoga is the doorway to all the channels of the mind, the spirit and the body. All these, while retaining their separate identity, are as one, so reflecting the balance of Yin and Yang and the Dual Monism of all in the universe.
As outlined in the previous chapter, the foundations of Taoism, and, thus, of Kai Men itself, were laid down in the Primitive Period of Chinese history. During that period, the first golden rules for all Taoists to follow were laid down, and one of the most fundamental of these was “Never harass, never hinder, never harm and never hurt anyone, either by thought or by deed. ” Living and thinking this is hard, but the good sense and morality of it are undeniable.
Do fish in the water complain that it is cold or dirty? Of course not. Do they complain because the sea becomes rough, or envy or try to exploit each other? No. They live in harmony constantly, never envying or hating anything. Life for them is simply living. There are no comparisons in nature, and even love is meaningless outside the world of mankind.
It is living now that matters. The way to the spirit is through constant good thoughts and good deeds, now and every minute of each day, and through this way of life everything becomes an “open door” and the Tao becomes apparent to you in everything you do, and in every thought that passes through your head.
As the very first step towards attaining full control of yourself and deepening your consciousness and awareness, your must purify the internal and physical side of your life by sensible eating and drinking habits. Eating the Chang Ming way will purify your internal organs, bring you good health, and so make you feel fitter and more relaxed than you have ever been before. In following this course, it matters not what your religion might be, for Taoism is not a religion — not even a belief or a trend of thought — for it is the pathway, the road, the track, of your own way of life, which was laid down for you long before you were ever born. Have the good sense to follow it, have the initiative to learn, have the understanding to exercise control, and be aware not only of what is going on around you, but also, and most important, of what is going on inside yourself.
Having got on to the path of sensible eating and drinking, so learning to behave as a part of nature and become closer to it, the next step for you to take is to aid the energies of your own body to realize their true potential. These energies fall into four very simple categories.
The physical energy of your body is utilized through the muscles and tissues of your anatomy, so that, when, for instance, you lift something, these automatically come into effect. In K’ai Men we call these “muscle changes” and it is through muscle changes within the body that the exercises of K’ai Men are most effective. Through the muscles of the body we begin to open up the channels that are necessary steps towards opening every door within us. Good eating and drinking habits help towards this by making the tissue of the body more flexible, and, whilst you slowly grow older in years, they still remain young in their texture. Revitalizing the body comes not only through our daily eating habits but also by specialized and constant deep breathing exercises, which not only help the normal channels to attain added vigour, but also assist the psychic channels of the body to be opened and strengthened.
In addition to the muscular system, we also have within us an intricate system of blood vessels, which takes the goodness to every part of the body. It is aided by a complex nervous system. Whilst being separate in their specialized fields they all operate as one within the human frame. In addition to sensible eating and drinking habits, to make the body even healthier, to gain vitality, and to assist in the cleansing of the whole system, it is essential to have an adequate supply of oxygen. So deep breathing constantly is also a must for the purification and energizing of the body.
To enable the mind to be the constant link with the spirit, passing messages back and forwards, to have it in constant control of every thought, every emotion, every sense, and every action of the body and limbs, no matter how minute that movement might be, you will readily understand that it requires enormous energy. It is when the mind becomes depleted of vitality and energy that you begin to feel listless and tired. Concentration itself burns up terrific amounts of energy, so, if you seriously want to meditate, ensure that your body has the energy and vitalities within it to be able to feed the mind in accordance with all its needs and requirements. Good and proper eating and drinking habits, coupled with constant and regular deep breathing every minute of your life, are therefore a must.
Apart from the physical and mental energies of the body, we have what is commonly known as “internal energy” ( Nèi zhōng qì 内中气) or, more technically, as “intrinsic energy” (Tiānrán nénglì 天然能力), but most people who practise the Chinese arts call it the “vitality power” (Shēngqì 生气). One of the objectives of all those who practice the Chinese arts is to arouse, cultivate, develop and control its dynamic force. There is nothing mysterious about it, for it is the natural energy of the body, and everyone is born with it. You see this power come into action when, for instance, a little baby grips your finger. It has not had time to develop any muscles, yet it will grip your finger so tightly that you may wonder how it could do so. Unfortunately, when you reach five or six years of age you begin using your physical strength so much that your internal energy or vitality power becomes almost dormant, and you use very little of it as you grow older.
This natural power of your body enables you to do your everyday work without the use of physical strength, and without running yourself down and becoming tired and listless. Have you noticed how weary and run down you seem to get round about October and November of each year? This is because you have just entered a Yin period of the year, which always affects the muscles, tissues and bones of the body. If you rely too much on the physical side of your body to do your daily work, you will certainly feel the strain.
Internal energy helps to revitalize the various functional, control and psychic centres within the body so that they not only become more supple and flexible, but also become more receptive. In addition to this, it enables you to meditate much more strongly, because the mind has an unlimited source of energy that it can call upon at any time, whenever it requires it. This energy is built up through many various breathing exercises. All of these have specific jobs to do, but their main task is to heat up the Lower Stove or Cauldron (Xià lú 下炉) or Golden Stove (Jīn lú 金炉), as it is referred to in Taoism, which lies in a position about thirty-four millimetres below the navel. The heat so generated creates and activates the vitality force.
The benefit that the body derives from this power is beyond normal appreciation and comprehension, but in its own way it fights bacteria within the body and your body health improves enormously, so that colds and influenza, along with other complaints, become things of the past. Most Westerners, however, if confronted by a demonstration of the dynamic power of internal energy, would rather explain it away as hypnotism, or whatever, than believe the evidence of their eyes.
This vitality power is so powerful that with the use of it almost everything is possible: a woman might withstand forty or fifty men pushing against one of her hands. Besides improving the health of the human body, and one’s physical powers, this vitality power helps the lift-off of your spirit when you die, and, if you desire to meditate whether internally (mentally) or externally (spiritually), this internal power will enable you to transmit or transport to the furthermost paths of the spiritual world. Without this energy, meditation will be a failure. Many people have traveled the whole world trying to seriously meditate, yet so many come back to the point from where they started disillusioned and disappointed — only to find that what they were looking for was within themselves all the time, and that they need not have taken a single step outside their door to find it.
The other source of energy that is vital to our own personal lives is “macro-cosmic energy” (Jīng shēng lì 精生力), which was a part of your life before you left your mother’s womb. This energy comes down from the heavens, passes through all Yang things, with a centripetal circular motion, and enters the earth, where it gathers further vitality. It then returns to heaven, passing through all Yin things, with a centrifugal circular action. The general movement of the energy is thus as follows:
In passing through Yang things on its way to earth, it passes through man — down his spine and out from his abdomen. Conversely, in passing through Yin things on its way back to heaven, it passes through woman — up her spine, round the head and out through the mouth. The two directions may be represented as follows:
If you put the two together, the result is the famous Yin and Yang symbol of China, representing the unity and duality, the Dual Monism, of all things.
Our bodies, the persons that we are, the food that we eat, the water that we drink, and even the illnesses that we suffer all depend on the balance or unbalance of Yin and Yang. Mentally, physically and spiritually everything is governed by these two simple elements, and nothing is totally one or the other, though some things are predominately Yin or Yang.
Macro-cosmic energy is everywhere, and it passes through you constantly. If you learn to store it, harness it, control it and learn to mix it with your vitality power you can reach the realms of immortality. This source of energy enabled many of the sages and philosophers of ancient China to live to 150 to 200 years of age, and Laozi is said by some to have lived for over 300 years here on earth. But you too can join us in the knowledge that age is only the number of earth years, and at sixty you can still have the skin, the mind and the energy and vitality that you had when you were twenty. Time is nothing; it is how you use it, live it and utilize it that really matters, and your present life and your spiritual growth depend on it. Don’t let precious days slip by wasted; learn to live properly, and attain some physical, mental and spiritual satisfaction in your life, and seriously take up the study of Kai Men, so as to learn what makes you tick, and how all the energies of the body can be utilized and strengthened. There is an open door, just walk in, and start learning a little bit more about yourself.
When you have built up the internal and external energies of your body, you can then begin to develop your spiritual control, consciousness and understanding. To have this control of oneself, you must start with your way of living, always thinking good, doing good, and never harassing, hindering, harming or hurting anyone, by word, by thought or by deed, and learning to serve others here on earth, and the Supreme Spirit (God).
First of all try and understand yourself every minute of every day, and try not to make any comparisons at any time. Remember that there is nothing good, and nothing bad, for it is only humans who always try and set standards by making one thing a bit better than another, or make it worse by comparing it with something else. There are no comparisons in nature. All things are equal, and we are all exactly the same, and no one or no thing is any better or worse than something else, no matter how or what or why we live from day to day.
The material things of life, the Rolls Royces, the big diamonds, the beautiful clothes, are nothing, but nothing will stop you buying them if your concern is to show others how well off you are, or that you are better than they. But remember seriously that you were born with nothing and will die with nothing, and so learn to live with nothing. In so doing you will find that all things will be found for you, and you will never have to make a decision; never have to worry about this or that; and never even give a second thought to how you are going to survive. This is the Tao, a way of life that, once you have learned to accept it, will show you how wonderful life is and how beautiful is nature, of which we all are an integral part. So try to understand the Tao, try to be a part of it constantly, and in so doing try very hard to understand and appreciate all of it within yourself.
If you scratch your hand, or stub your toe, or if you drop something, then immediately stop to think back within the last thirty seconds or one minute, and try and collect your thoughts and remember if you had a bad thought during this time, because this could possibly be what we know in Taoism as the Law of Repercussion (Yīnguǒ 因果). If you do something more serious — that is, harass or harm somebody — then you can guarantee that someone will be doing the same to you, if not quite in the same way, within a very short space of time. So learn to try and understand it, endeavour to see it and in so doing learn to appreciate it. Then your eyes will be opened and you will begin to see the Tao. This understanding takes time, but, if you get into the habit of turning your thoughts inwards, you will start to understand the outward sphere of things that happen in your life every day.
The violence in this world is only what we make it ourselves; these are the repercussions of our own deeds. There is no danger for those who truly live the way of the Tao, because if you think no evil, and do no evil, then evil will not exist.
When we no longer think of good deeds and good thoughts, then even goodness disappears. When we no longer see bad thoughts and bad deeds, then badness itself will disappear. When we no longer compare one with another then all disappear, and we understand the Tao.
Say your prayers regularly, whatever your religion; say them morning, noon and night. You are a part of the spiritual world, it is a part of you, we are one and, although we seem separate in our physical, earthly bodies, this is nonetheless true. To realize this and think along these lines is the beginning of spiritual growth, spiritual maturity, spiritual advancement within yourself, and this is the true understanding of the spiritual world, of which we are an integral part.
This is the object of the “Open Door” (Kai Men) through the physical exercises, which will enable the whole of the body to be opened and therefore become more receptive; through the specialized breathing exercises, which will help to strengthen and revitalize the various channels and centres within our human body, which will establish the links with the mind; and through our thoughts and our deeds, which will open the way to our spiritual growth, our advancement, and our spiritual maturity. This is the true path of the Open Door, which never closes, yet many never try to open it at all.
When you have done all these things and lived the way of the Tao and have tried to understand it, become conscious of it, aware of it to the point of becoming enlightened, then, having made this circuit, you will come back to the beginning. You will have made the complete circle of the Yin and Yang of the physical, the mental and the spiritual, and will come back to the very commencement of all things — namely, yourself.
From
The Taoist Art of Kai Men
by Chee Soo
Why should this beautiful sequence of movements be known as the ‘Supreme Ultimate’ (Tàijí 太极)? Does it mean that we have to achieve absolute perfection in every movement that we execute, or does it mean that we are aiming for an ultimate goal in everything which is a true component of this wonderful art?
There are thousands of people in the West who have gained great benefit from the practise of Tai Chi Chuan, and there are many more who are seriously interested in learning. Unfortunately many of these people learn only the physical aspect of the form, and therefore gain very little from it. Many of them spend a great deal of time in practice, yet without discovering the full depth and potential of the art, all their work is doing no more than scratching the surface. Even their physical progress is limited, because the most important depths of their physical selves remain unused and undiscovered.
The majority of T’ai Chi schools teach only the physical side of the whole art. They sincerely believe that they are progressing by just learning the stances, but inwardly they are often doing more harm than good, because by remaining on a physical level they never express their complete selves, and in so doing retard their own progress in the wholeness of life.
This is a shame, for after setting themselves to learn the art over a long period of time, practising for many hours and showing great interest and dedication, their efforts have often been completely wasted. They have not progressed at all on the physical level, and have never learned the other dynamic aspects of this wonderful art.
The truth is that there are five complete sections in the complete training of Tai Chi Chuan, so every student should ensure that they train under the supervision of a fully qualified teacher who can not only teach these five sections but can also demonstrate them. Then and only then will the student gain maximum benefit from this art in every respect, have a complete understanding of its true depth, and develop an awareness which they had not previously known existed.
The Lee style is taught through the auspices of the Taoist Cultural Arts Association, who are ensuring that the Taoist Arts, which were maintained and developed by the Lee family, will always remain exactly as they wanted them to be. The Association also ensures that this great depth of knowledge will only be taught by teachers who have qualified, practised, and been taught within the Association.
Let us now look at the five sections of Tai Chi Chuan as taught by the Taoist Cultural Arts Association.
The first step is to ensure that you are eating and drinking sensibly, and it is recommended that anyone who is seriously interested in permanent good health should try to adhere to the rules laid down by the early Taoists. These are called Chang Ming (The Taoist Health Therapy for a long Healthy Life).
The second step is to start to practise the various physical aspects of the sections of the ‘form’ by aiming towards perfection of the stances (legs), posture (body) and technique (hands and arms). Having learnt a few movements or sections, try to magnify your sensitivity by learning to feel the rhythm and flow within the technique of your hands and arms, and match and harmonize the rhythm and flow from one stance of your legs and feet to another. Be dedicated and practise a few movements daily, morning and evening, and you will eventually achieve these aims.
Remember, whilst you will be utilizing your body to evaluate the depths of your movements, you must never become solely physical, or try to use your strength, for by so doing you will restrict your own development.
Many T’ai Chi teachers will tell you that your movements will exercise the whole body. In fact the parts of the body are complementary — it is the top that exercises the bottom and the bottom the top. The right exercises the left and the left the right. In our arts we prove this to you in a multiplicity of ways, so you learn to appreciate and understand your own body even more. Total harmony and perfection of all the movements is essential to achieve the ultimate of your physical self.
From the very beginning of your physical practise you will find that you become more mentally active, and a great deal of concentration is required to obtain the perfection you are aiming for and your teacher expects. You have to harmonize your stance on both left and right legs, attain the correct angle of your whole body, top and bottom and right and left. Then there are all the variations in your hands and arms, which can move in totally different directions, create their own characteristics, and move at varying speeds. All this is created by the mind, and must all be controlled from the mental source. A simple act of emptying the mind, as some try to do in meditation, actually fills it, so that it becomes more active than ever.
Dynamic mental control can create a tranquil mind without its being empty. It can utilize power without the use of strength, cause heaviness without weight, create length from shortness and speed from slowness.
All these aspects of mental control are practised continuously in all our Taoist arts classes. Perhaps one day you too will be able to execute every movement of T’ai Chi Ch’uan by remaining absolutely stationary and immobile. When you reach this very advanced stage, you can go one step further by practising the various aspects of the Taoist Wand (Taoist Mokun), which is the advanced control of energies by the mind.
Most people breathe in and out every minute of every day and never give it a second thought, unless they have some sort of respiration problem. Yet the Taoists of ancient China created over fifty different specialized breathing exercises, all of which are incorporated into our arts in a special section called Hūxī yīzhì 呼吸医治 (Taoist Respiration Therapy). Amongst them are many special breathing techniques which also incorporate specific physical exercises, purposely designed to assist in the cure of many different illnesses connected to specific organs of the body.
In addition to these, there are other very special breathing exercises that help to activate or sedate the natural energy (Sheng Chi) of the body, and these exercises are an integral part of our training.
It is important for a beginner to take things easy at the beginning of their training. Very few people have learnt to breathe fully, so their bodies are not used to dealing with a large amount of oxygen. Even fewer people have learned to breathe deeply in the lower abdomen (Tan Tien). Thus in the early stages of learning the form let your breathing be as natural as possible, then slowly your teacher will help you to co-ordinate your breathing with your movements and your mind.
If your breathing remains natural, then slowly through your training you will be able to let it sink lower and lower until it eventually reaches the lower abdomen. Your early training will also assist in this matter, because through correct stances with relaxed bodies and relaxed movements, breathing will naturally sink lower. Once breathing into the lower abdomen becomes natural and automatic, the energy of the body (Sheng Chi) will be enhanced.
The development of natural energy is dependent on eating and drinking the Chang Ming way, so that the tissues of the body become more supple and flexible, thereby helping the body to accept really deep breathing. Really deep breathing should take place in the lower abdomen, because this is where there are two energy centres, one of which is where the Qi develops and stores itself. As coal is the fuel of a fire, so breath is the fuel of the natural energy of the body. Respiration exercises are thus a natural part of Qi development. Shēngqì 生气 (Vitality Power) was also called ‘Internal Energy’ (Nèi bù qì 内埔气) or ‘Intrinsic Energy’ (Tiānrán nénglì 天然能力), and it is the energy that everyone who practises our Taoist arts strives to cultivate.
A strong Qi helps everyone to attain permanent good health. In our Taoist arts we learn to use it whilst practising our form of T’ai Chi Ch’uan, and learn also how we use it in every part of our lives, whether at work or at play.
Its force is colossal and far greater than brute strength can ever be, enabling anybody — man or woman — to have the power of five people. The amazing thing about it is that you were born with it, and you possess it all your lives. Its benefit to your health is beyond the understanding of the average person, but it helps to fight germs and bacteria within the human body, and a truly strong Chi will improve your health to such a degree that colds and influenza are never experienced.
The Qi is invisible, it has no aroma, and you cannot hear it, yet it is an integral part of your body and it influences your daily life. It is substantial and insubstantial; it is unyielding yet pliability itself; it is soft and gentle yet it can be as hard as steel; it is weightless yet it cannot be lifted. Our arts teach us to know what it is, and where it is stored and generated, and how we can cultivate, utilize and control it. When your health is really good and you have practised our arts for some time, then you will be able to feel the flow of your own Qi through your body.
Like mental energy, Shēngqì depends for its strength and regeneration on the personal good health of the person, constant deep breathing, and relaxation. That is why Tai Chi Ch’uan is good for the health in so many different ways. We must be able to store energy before we can use it, and we must learn to conserve our vitality before we can achieve good health.
Most people in the West, particularly those who live or work in cities, find it very difficult to relax, and require additional aids to help them to do so. The Taoist art of Tai Chi Chuan has the answer. Besides the specialized warming up exercises which all our classes commence with, there are also a number of simple breathing exercises that help to develop this vital energy.
Here is a simple breathing exercise that you might like to try. Begin by sitting on a chair or, preferably, cross-legged (your left leg outside your right) on the floor, freeing your body and mind from outside influences and internal tensions. Place your hands flat on your abdomen, and whilst keeping your body fairly upright without stiffness, allow your shoulders to drop as low as they will go. You may notice that your chest will depress slightly, but don’t worry about it, it is quite natural.
Now take a deep inward breath (Qì xī 气吸) through the nose, but instead of letting the air fill your lungs and chest, allow your breath to sink so that your abdomen swells outward. Then exhale (Hū qì 呼气) through the nose, but as you do so, press your hands firmly against the abdomen, so that you force the stale air out through your nostrils. Repeat this sequence six times daily. Whenever you feel tired and run down, use this breathing exercise. By repeating it regularly, your health will benefit and you will feel better within yourself.
It takes the average person in the West about six months to a year to begin to feel the vitality power within themselves. Once having learnt to feel this energy, the next step is to direct it from the lower abdomen to any other part of the body through mental control.
This is known as ‘propelled movement’ (Tuījìn Gǔdòng 推进鼓动), and it is only by obtaining mastery of it that a person can attain true mastery of their own energies.
This energy is known as ‘macro-cosmic’ or ‘external’ energy. It is the natural energy of the universe, for it comes down from the heavens, passes through everything on this earth, including our own bodies, enters the earth and, after gathering further vitality and power, returns upwards to return from whence it came. It is constantly present and passing through our human bodies, and it can be harnessed, stored, controlled and utilized by everyone, providing they have the mental training to do so.
By utilizing this dynamic energy, many ancient Chinese philosophers lived from 150 to 200 years of age, and even in this modern era it is possible to have, even at the age of sixty, the skin, body, mentality, energy and vitality of a twenty-year-old. It is not time or the number of years that matter, it is the true health of the individual that eventually shows through. The Taoist will tell you and show you the real truth: keeping fit does not necessarily make you truly healthy, but if you are truly healthy then you are automatically fit.
On its downward journey Jīng shēng lì passes through all men, down the spine and out through the lower abdomen. This circular action is centripetal in its flow, and this Li energy moves in this way through all Yang things. On its upward path, or return journey from the earth, it passes through everything that is Yin, in a centrifugal motion. In passing through all women it comes up from the ground, along the spine, and out through the head. These two directions are represented as follows:
When these two directions were placed together by the ancient Taoists, they represented the well-known Yin and Yang symbol:
Not only did this concept represent Yin and Yang, showing the two sides of everything, but it also expressed the idea that nothing had a beginning nor an end, everything is everlasting. Later, the ancient Taoists added a further permutation, as you will see in the next chapter, which demonstrated their closer appreciation of the work of the Tao.
A more complex symbolic expression of the workings of the universe is the Eight Trigrams (Bāguà 八卦) which are included in the Book of Changes (Yì jīng 易经), which is one of the most important books in the world, for thousands of years of wisdom and understanding have gone into it. Both Confucianism and Taoism have their roots here, so it is natural that the basic principles of T’ai Chi Ch’uan are derived from it.
From
The Chinese Art of T’ai Chi Ch’uan
by Chee Soo
