It develops a heightened awareness which translates into
greater control of respiration and management of our animal
instincts, by way of deliberate training of controlled reflexes.
This results in the differentiation of each individual practitioner
from the passive and impulsive majority which lives entirely
within the world of involuntary conditioned responses of
attraction and repulsion. In short there develops a
comportment of an aristocratic nature in harmony with it's very
own power of existence both physically and mentally ! An ethic
of unegotistical distinction is assumed. It is a way to free
oneself from mental slavery and become a new man free to
create and act with a whole new conscience that is firm and
voluntary. A subject mentally unified but not mentally
indistinct, the practitioner encounters his inner self as well as
his biological mortality. He cultivates close attention to reality
as opposed to any intent he may have regarding it. He observes
the demeanor of his own body in the progress of it's daily
activity.

Perfect knowledge of one's body involves mastery of thought
and allows one to concentrate on movement, which is the very
symbol of Life. This is also derived from the fact that it is

inconceivable to live in a house while knowing anything about
it. We must begin our practice by discovering our very own
corporeality. It entails an investigation into reality. Why can I
stand on such small ankles? Why does my body refuse to move
as I would like? Why am I so clumsy? All these questions find an
answer in the practice of introspection, from skin to fingertips
and on to the deepest of organs. This allows one to ask the
fundamental question: who am I really, in reality, when I am
alone with myself? This reflection sometimes occurs on it's own,
but generally this particular sensation is accompanied by
trauma, an illness or emotional distress... The practitioner no
longer lives in the superficiality of his existence, nor in making a
splash in society, but lives in the present moment, in the hic et
nunc, "everything immediately and now!". Every driver should
have a practical working knowledge of his vehicle, in order to
maintain it mechanically. The same applies to the body as well
as to the mind! A good example of this can be found in the fact
that a martial arts master cleans his studio himself, like a
temple, as if it were his own physical body. We well understand
that this technique leads to living differently continuously day
after day, not only during it's practice, without any restriction,
but differently, hyperconscious of oneself compared to the
periphery and the outside world. It is a real mastery of oneself,
a true awareness of the "new man" compared to the vagaries of
life. It is a formidable weapon against any attack, both physical
and mental! "A HEALTHY MIND IN A HEALTHY BODY!"

*
TAI QI QUAN :

"Tai" stands for the ultimate, the utmost, the
supreme, "Qi" stands for the summit, the vital
force deriving from the pinnacle of Heaven, and
"Quan" stands for the fist, the battle, action.

This is interpreted as "the movement of life".

*

Far-Western Tradition and Far-Eastern Tradition. To what extent
could two extreme visions of the World harmonize and become

complementary? The attraction to the martial arts of the Far
East is not new in our circles. But, in general, we know more
about Japan than China, since communism has been, to a large
extent, a brake on our enthusiasm! However, more or less
everyone has heard of the benefits of acupuncture or
acupressure...

Julius Evola and René Guénon were interested in Taoist
esotericism. While the first wrote a pamphlet on the subject and
took up the famous esoteric formula "Riding the Tiger", the
other offered us a key to understanding that develops Taoist
metaphysics in his masterly book "The Great Triad". Obviously,
one cannot do without the essential work "Chinese Thought" by
Marcel Granet, who was, let us remember, Georges Dumézil's
teacher... If we have the best authors of theory and philosophy,
the practices of Tai Chi Quan and Qi Gong remain the essential
complements to Knowledge. This is where we come in. It is
indisputable that a philosophical basis must be the cement of
solid thought, but all this takes on another dimension when we
examine the foundation of this particular art. Indeed, we could
talk about meditation, self concentration and the various yoga
techniques of multiple,more or less sectarian, schools. But this
is not the place. The history of this discipline and its founding
masters does not interest us at the moment, thousands of
books have already been written on the subject. On the
contrary, we will talk about the technique, its effectiveness and
the compatibility that we will inevitably find in pre-Christian
traditions of the West.

What does “Riding the Tiger” mean?

Man and beast represent, in reality, the perfect
image of the power of dominion of the spirit over
matter and base instincts. As we have noted, it is
not a question of killing the animality linked to the
reptilian brain, but of harmonizing with the
convulsions and behavior of the body. The spirit is
simply the one invited to assume guidance of the

beast. It is therefore with awareness that it directs its own
team. In other words, like a riding master on his thoroughbred,
the initiate proposes more than directs, he supervises and
invites his mount to become one with himself, like Chiron the
Centaur.

Above all, we need to establish the foundations of good
practice.

They are simple and efficient. As a basic principle, everything is
a question of orientation. One must place oneself with respect
to the space dedicated to the discipline, which allows one to
position oneself with respect to the 4 cardinal points and the
rising sun. The practitioner is always at the crossroads of the 4
directions, the cardo and the decumanus. Like a primordial axis,
he is at the center of everything. All directions are derived from
him. He is therefore like a King, at the center of his own world,
at the media mundi between the Skies and our mother Earth. It
is up to him to maintain his kingdom!

If the technique is learned in a studio, it's actual practice is
preferably outdoors. The air quality is an integral part of the
practice because it is based on the knowledge of controlled
breathing. The practice of Tai Chi Quan responds to ten basic
Principles: nothing else! But the technique requires a lot of

training, willpower and patience, because it is based on an in-
depth study of one's self-control. It is a particular and empirical

connection that, like the skins of an onion, is discovered layer
after layer, to the depthsof one's being, to the very seed of life.

Note that among the ancient Germans, the 21st rune,
l**'laukaz**, is precisely the expression of the seed, in other
words, the first stem cell of life, and that the jarl offered the
newborn a head of garlic as a gift to bring him good luck...

*Here are the 10 precepts:

A care free head and a lively spirit. (As if drawn by the sky)

Loosen your chest and keep your back straight. (Strength is
developed through the back)

Life, the center of movement. (All movements begin from life,
tan tien)

The void and the occupied. (The movements generate the yang
and the yin in continuity)

Release your shoulders and elbows. (Drop your elbows and free
your armpits)

Intention and not effort. (Relaxation and harmonious flexibility)

The union of spirit and body. (Synchronization of movements
with awareness)

Simultaneity and harmony of movements. (Awareness of the
inside and the outside)

Continuity. (Sequence of movements without interruption)

Calmness in movement. (Seeking peacefulness, well-being in
form)*

It is the basis of a constant search for stability and balance,
performed with flexibility and calmness in a controlled and
harmonious fluidity of gestures. The rootedness of the body, on
the one hand, and a calm and natural breathing, on the other,
are the basis of every action. Let us add to this that, if we had
to symbolize the type of movement, we would say that we are,
at one and the same time, in the slowness and precision of the
movement of the panda, in the flexibility and deliberateness of
the tiger and the dragon. Furthermore, the upper part of the
head is as if suspended by a celestial thread, the gaze lucid and
attentive to the movements. The gestures and movements are
established thanks to the action of the hands and feet in a
precise choreography, as a puppeteer would express it with his
wooden puppet.

Taoism in regards to Western thought.

Let us note first that, if we
connect the two runes R.12 jeran
and R.13 ihwaz of the ancient
Germanic fuÞark, we discover that they fit perfectly into a
pattern that suggests the symbol of the most elementary
galaxy of type SBb in Eridanus, but also that of the tao! This
evolutionary pattern, here, demonstrates it to us clearly.

The symbols associated with Taoism are
nothing less than crucial information of a
unique way of thinking belonging to the
peoples of the Northern Hemisphere. The
key symbol of the East is based on the expressive
value of the Tao. It generates a power that develops
harmoniously according to two basic principles called yin and
yang. These two elements become one only when they are in
motion, since one depends on the other like breathing where
inhalation generates exhalation, like the fullness and the
emptiness of every action. They are complimentary, even if
they appear as opposites or even contradictory.

The Celtic artifacts, which we behold here in these two images,
show us that this centrl symbol of the East has always been
known in the West! And that, when all is said and done, Socratic
thought is very close to that of the Confucian... It is based on
logic in relation to the Divine Principle!

In addition, as for the Celts or the ancient
Germans, there is the polarity of the Sky. Just
as for the Europeans, the shining Star is at the
pinnacle of the Sky and is found in the
constellation of the 111 stars of the Great
Bear, which the Far Easterners call Tai Qi "the
Ladle", or the ultimate point of the Universe, which is the home
of tai i, "the Great Unity", "the Supreme One".

This Vertical Tradition of experience connects man directly
involved in the practice and the stars : the summit of the Sky,
the Sun and the Moon. la Lune. It gives the Earth a
reason to exist in relation to our luminaries and their
movements, but it also places us in relation to the 6

points considered in space: horizontal (North-South-
East-West) and vertical (zenith and nadir). Each

individual is at the center of this definition! Any
space, any place in which man finds himself,
wherever it is, becomes for him his own center. The rest will
never be anything other than the periphery. The Ancient
Germans could speak of Asgard in relation to Utgard, and the
Romans of the Limes and the Urbs in relation to the Orbs! Each
must understand and accept, as a new non-virtual reality, this
first image of himself that is inscribed in both terrestrial and
celestial geographies. It is a paradigm shift! It may seem
dizzying, but if we lend credence to astrophysicists, the Earth
rotates on itself, around the Sun, which in turn ventures into
infinity at an astronomical speed. If we were to consider all the
cumulative rotation speeds and celestial movements of this
immeasurable sidereal clock, we would lose our minds!
However, the art of Tai Qi calls upon an entire system of
movements in accordance with the celestial model. Axis,
mobility, airy lightness, the practitioner will find in the rotations
of his movements and in his breathing the harmonic rhythms of
Heaven and Earth gathered in him and repeated by himself with
full awareness. Let us never forget that we are children of the
stars!
*Taoist poetry says that the left eye is yin, in accordance with
the white tiger, and is assimilated to the Sun, while the right
eye is yang, identified with the Moon and in accordance with
the green dragon. Both look towards the South. Reality and
dream become confused. The eyes are the tyrants of the heart,
said Isha Schwaller de Lubicz, but they can also become
penetrating. The Scandinavians conceived Odin as a god with
only one eye, but is he not more clairvoyant than before, after
having given up one eye at the spring of Mimir in order to learn
the fate of the world, close by themagical Spring of Knowledge,
at the roots of the cosmic tree Yggdrasil? In this mytho-poetic
metaphor, do we not encounter the idea of a yin, or

introspective eye, compared to a yang,
a prospective eye?
What is the relationship between the
practice of Tai Qi Quan and Western
philosophy? The practice offers the
possibility of discovering oneself. It is
not speculative. It opens doors of direct
understanding of the body through an
examination of bodily movement,
which recalls shamanic dancing.

We escape the world of appearances and enter the world of
action! Masters of our own movement, we define it to better
circulate the natural energies that govern the body. We wear
the flesh and skeleton of the corpse to express our presence
through it, by a depersonalized awareness of the body that
leads to a perfect mastery of movement in its stability.

How does this specific practice support the ethics of the
Landsknecht? It is inconceivable that a Landsknecht is not able
to be master of himself in all circumstances! Both morally and
civilly, both physically and spiritually, both esoterically and
materially. To be a Man among the ruins requires an aristocratic
form of impersonal activity. He does not conform to the desires
of homo vulgaris! He identifies himself with the principle of
everything through the control of his thought and his way of
acting and being. It is because he is also an example to others,
in a nobility that remains silent, that he acts. This is the royal
virtue that the enlightened Taoists call Ming tö. It is not a
cardinal point with respect to a geographical situation, because
it is centre,in the center, like the number 5 in the
magic square, in the imperial palace, the Ming
t’ang!
It is a martial art that nourishes the spirit. It is all
about patience, will and concentration to act on

one's identity. It's a discipline! And as such, it requires
disciplined disciples!

The practice leads to a better understanding of oneself and
others. The practitioner arms himself against all external

aggressions. It is an invisible shield. The physical body becomes
our true ally and no longer, as is often believed, a burden! We
are no longer burdened by it while we consciously bear our
reptilian brain. In reality, the body does not really need to be
thought of, it acts according to the biological rhythm of its
species without giving any care to the mind.
However, mood, reflexes and external appearance will depend
on the nature of each individual. Notwithstanding, the physical
body does not express judgments; it operates within its scope
effectively according to its nature. Our anatomy functions
autonomously, and our internal clock, which regulates and
governs autonomously, organizes the periods of wakefulness
and rest, appetite and digestion, consumption and purgation,
breathing through the 5 main full organs (yin) and the 5 main
empty organs (yang), etc. Following the cycle of day and night,
the physical body never ceases. Thus, it manages our internal
and external activities through the proper functioning of these
organs, including of course the heart and diaphragm. Breathing,
sleep, hunger and thirst are an integral part of the body's
maintenance. That is why the body needs periods of rest, when
it enters a state of "sleep". During sleep, the biological body
repairs minor injuries or illnesses. The red and white blood cells
constantly respond to external and internal attacks on our
physiology and, without any deliberate effort on our part, act to
resolve the problems that every human being faces throughout
life. The 5 physiological organs, liver, heart, spleen, lungs and
kidneys, act without us realizing it. In short, the body is
autonomous, while the mind is often elsewhere, lost in its hazy
thoughts and in its existentialist smallness of always seeking to
win approval or popularity, etc. So, if the mind seems to
dominate matter, it is only an appearance. And this is where the
practice of Tai Qi comes into play! In fact, learning this
discipline, in the strictest sense of the term, allows us to
become aware of our skeleton, our muscles, tendons and
nerves through the control and understanding of movement.
The practitioner enters a state of altered consciousness, but
without anything that hints at some form of magic. He
approaches himself as if he had decided to enter his own body

to better inhabit it, to better understand it and direct its
movements and its strength through the vital energies that
circulate in him. What he will discover is of a perceptible nature,
through an introspection that allows him to understand how to
direct energy flows, guiding them mentally and giving them an
efficient direction. This, in terms of physical reflexes, will
heighten awareness and uncover surprising interdependent
connections between them all. But this is not visible as when a
person practices bodybuilding exercises or weight lifting. The
quest is not limited to having a well-sculpted body to show off
on the beach; this should be obvious! During this whole
experience, which can last a lifetime, he will discover that the
body is guided by an dynamic energy, and that this can become
his ally at any time.

A good example is the bundles. The bundles represent the
intelligence of the body, they constantly respond to all physical
needs and demands, both internal and external. Everything we
perceive, such as cold and heat, burns, stings, caresses and
blows, etc., immediately activates the brain! It is the fasces that
give us this feeling of continuously existing, even during sleep.
They envelop our muscles, our fibers, nerves, tendons, bones,
spinal cord, etc., and are continuously loaded with information,
at all times! For example, they are the ones who alert us and
cause us to sweat when it is too hot, in order to cool the body,
and the same happens with everything that is regulated by the
physical... They participate fully in the management of the body
and its needs directly!

**When beginning to learn the discipline, the student must
accept that he is evolving in a specific and providential context.
This school room is similar to a long cube, which implies, as a
matter of fact, a geography of space in three dimensions, in
direct relation to the nature of Heaven as it manifests itself.
That is why the practitioner is asked to stand straight, in a
vertical axis that consciously places him between a polarized
Heaven and the Earth. During this controlled activity, he must
remember that, like the king, the Wang, he is at the center of

everything, and that it is by himself, as an immutable axis, that
he constantly places himself between a polarized Heaven and
the Earth, sacralized by the place of his practice.
This place becomes his temple, his palace. This
recalls the ideogram of the 6 directions of the
Danish rune Hagal. So, everything depends on the
orientation with respect to the place we occupy.
This recalls the ideogram of the 6 directions of the Danish rune
Hagal. So, everything depends on the orientation with respect
to the place we occupy. But, what will the student discover
when he focuses on his own destiny? It is in introspection that
he will find his strength and his comfort. Once awakened to its
centrality with respect to the periphery, it will be able to evolve!

*For this, an additional explanation is necessary.
If the human body, as well as everything that

moves in sidereal space and in all the mineral-
vegetable-animal-human kingdoms, is born,

vibrates, grows, moves, lives, it is because it is
crossed by an Energy coming from the cosmos,

which reaches us from the instant of the "Big Bang".
Astrophysicists and quantum physicists have repeatedly spoken
about it in specialized magazines.

Everything is vibration, of course, but even more so it is
animated by forces that are revealed already during the
conception of life. Being immaterial, it could be translated
symbolically through aspects of the Numen. However, the man
in the making is faced with the uncertainties of life. By nature,
he identifies himself as a burden to himself. This all-too-human
burden that lowers him by making him analyze everything in a
negative way, through his Fatum, is a brake that does not allow
him to either elevate himself or free himself!

Three energies nourish and activate life. Three distinct powers
that are however manifested in unison. However, they are
differentiated because of their reason for beingand their
exigency. These are the jing, the Qi and the shen, the “3 jewels”
or san jiao. They are the three timeless nourishments

corresponding to the three levels of what is called “the path to
cinnabar” or tan tien. This precise term of “cinnabar” is the title
of one of the main works of J. Evola, "Il cammino del cinabro",
which briefly reveals his life path, as a unique initiatory
experience. We must be mindful that the literary work of the
Baron does not have the ambition to please or convince, but
only to show through the laws that govern the world that a
spiritual and temporal alternative is possible!

These three energies are subject to the powers of the Earth, to
life as an individual as well as to Heaven. Three levels of energy
that range from material to immaterial. From conditioned to
non-conditioned. These three jewels are the principle nutrients
of the body. Prenatally and hereditarily, we also find them in the
organic energy provided by food and in the quality of the air
refined by controlled breathing.

HEAVEN → SHEN
MAN → QI
EARTH → JING
It is said that:

“The plane of Heaven” is associated with circulatory functions
and breathing. It is related to the yin tang spot, between the
eyebrows, seat of the shen.

“The plane of Man” is associated with the function of
consumption, correlated to the zhongwan spot, at the level of
the sternum. Where the Qi resides.

“The plane of Earth” is associated with the function of
purgation, correlated to the tan tien of which the Qi hai spot is
located slightly below the navel. It is the seat of the jing.

The fundamental principle reminds us that, as in the West and
in the founding myths of the ancient Germans, the universe is

regulated and created by two contradictory forces: fire and
water. The powers of this fire and water do not concern us here,
but we are reminded of the primordial waters and the celestial
fires. The fact remains that antagonistic and conflicting
relationships accommodate themselves to create life! The latter
manifests itself in the poetic imagination as an androgynous
giant.

It is from this hermaphrodite that creation will be renovated,
thus generating all possibilities through the two aspects of
force, yin-yang and the 8 trigraphs of theTao, from the diagram
of the Bā-Guā, etc..

Vital energies pass through the body thanks to 12 meridians
which are each the path of a specific circuit... The one we are
talking about is called chong mai. It connects the three "fields of
cinnabar", the 3 hearths which are also called the triple heaters.
The role of the "3 heaters" is to circulate and distribute the
original energy, the yan Qi, towards the periphery of the body,
to the skin and to the 12 meridians.

The lower hearth is located at the level of the hara, about three
centimeters below the navel. It is called Qi hai, it has an intense
and bright blue color and is also called "the ocean of breath". It
is related to the Moon and water.

The mid level hearth is called tan zhong, it is located at the
level of the pericardium. It is the color of nascent fire, cinnabar,
redish orange, almost vermilion, and is associated with the sun
and therefore with celestial fire.

The upper hearth is called tan lu, pearl white in color, it is
associated with silver metal and is located at the base of the
throat, which is obviously associated with the speach, the
spoken Word, and certainly with the thyroid as well...

The importance of the diaphragm is greatest. This muscle is of
the greatest utility because it regulates breathing by itself.
However, like a membrane, it separates the torso from the
abdomen into two interdependent but distinct sections. The

abdomen contains the digestive and reproductive organs, while
above the diaphragm there are only the brain, the heart and the
lungs. In Qi gong, the flexibility of this muscle is maintained to
relax the entire organism through controlled breathing. Its
elasticity and strength allow the "three original hearths" to
breathe and relax, especially when they are afflicted by
disruptive elements of an emotional nature, which cause
discomfort (abdominal pain, heart pains , etc.). It is the work of
this muscle to constantly act as an air pump for the lungs. The
lungs would remain inert balloons if it were not for the
diaphragm, hence the importance of training it, with
moderation, to remain flexible and strong. This is what is
worked on during specific sessions, preferably in the morning
immediately after waking up.

*The living being understands that it must understand the
dynamics of it's own body. Let's take the example of the aortic
arch. If the aorta sends re-oxygenated blood throughout the
body, it is thanks to the aortic arch that the regenerated blood
is directly propelled both in the 6 carotids and to the arms
through the 2 subclavian arteries, in order to irrigate and vivify
the hands and fingers... In other words, there are two
circulations of blood in the body. That of the upper body
primarily, and that of the lower, by necessity, towards the
abdomen. This creates, at the level of the diaphragm, two
interdependent sections but distinct in function. In fact, our
intelligence and the dexterity of our 10 fingers generate the
dynamics of all manual executions related to creativity thanks
to the spontaneous and dynamic impulses of the brain and, of
course, the upper arterial blood flow. I think, therefore I act, I
build, I fabricate, etc.! Hence the importance of concentrating
on the activity and the movements of the hands, as in the case
of the craftsman who gives perfect shape to his object by
modeling it with skill and dexterity! Thus, during the practice of
Tai Qi, one can easily understand the importance of always
being aware of your fingers and hands... This reveals a direct
awareness of the movement initiated by the hands as opposed
to the arms or elbows... It is therefore the hands that guide the

forearms and not the other way around! This is why the hand
generates the movement of the elbow through the radial head
and why the radius rotates around the ulna. This action
expresses the movement (yang) of the radius, in relation to its
immutable axis (yin), the ulna. Thus, when I move the thumb, I
induce a rotation of the hand thanks to the movement followed
by the radius around the ulna. As a matter of fact, all the
movements of the upper arms are initiated in the same way.

*In Tai Qi, action is a succession of martial movements that
signify perfect mastery of the body. In effect it involves,
therefore, an actual initiation into physical reality. Aligning the
feet and moving are the first difficulties encountered. The
student does not walk, rather, he moves in a manner that
suggests a combative form, either by advancing, yang action,
or by retreating, yin action. The upper body, from the top of the
head to the groin, is firm like a domino. The upper part of the
body therefore experiences no constraints with respect to the
abdomen. The head follows the movement of the upper body
without ever turning or separating from the body.

It is analogous with life which rotates around itself and it's own
axis, represented by the spine. The arms and especially the
hands are always visible and move with careful, deliberate and
determined observance, the movements are initiated from the
fingertips to the elbow. It is the hands that direct and not the
shoulders or elbows! The latter, however, must always be
relaxed. As in a dance, we could say, life rotates on itself in a
vertical and oscillating action, from left to right and from right
to left. The hands trace arcs that generate the movement of the
forearms. This image of roundness puts the practitioner in an
intimate relationship with the Sky, which is the moving
expression of a circle. By contrast, the legs, whose movements
are accentuated by the rotary features of the knees and ankles,
are evocative of angular movements, in other words, it is the
moving square that symbolizes the Earth. Thus, the practitioner
moves forward in conformity with established ritual. Situated
between the Earth and the Sky, it imitates both the perpetual

movement generated by the Pole Star with
respect to the zodiac, and that of the Earth in its
appropriate space. This is symbolized by a
square that rotates on itself. Leonardo da Vinci
had understood this perfectly when he created
the man (of Vitruvius), that is, the man included
in a star, between the square (the Earth) and
the circle (the Sky). The subdivisions of the square, developed
by the master, themselves explain all the possibilities of this
body, model of perfection...

*Tai Qi Quan was born from observation of the animal kingdom.
From mating dances, to the predator's hunting of or even the
combat betweentwo different creatures like the mongoose and
the snake, it is by observing the behavior of animals that the
Taoist masters have discovered what is best for man when he
has to face a fight.
For this reason, poetry also has a power over the imagination
when it gives names to animals associated with the grace of
their impulse, such as: "the crane spreads its wings", "chasing
the monkey", "bringing the tiger back to the mountain",
"oblique flight", "clipping the tiger's ears", "the snake that
crawls" or even "riding the tiger"... It is also said that, in the
development of a good practice, the body must be like a tree.
The trunk well rooted to the ground, the arms mobile like
branches and the hands lively leaves... All these evocations put
into practice precise applications of the traditional form of the
"yang" style, called "tao lu". It is traditionally spoken of as the
form of the "108 movements".

* Some essential points of the body that every practitioner must
know.
First of all, the top of the head, the vertex. This corresponds to
the fontanel, it is called Bai hui, often assimilated to the
Buddhist tradition as the Sahasrāra-padma. This dominant point
is called “the 100 meetings”. The ming men, on the other hand,
is located between the two kidneys, but more precisely it is at
the junction of a triangle, equidistant from the perineum or

point called hui yin, from the lower tan tien and from
the kidneys. It is said of it that it is an “ocean of
breath”. The image is too beautiful to be forgotten.
Vitality comes from having an innate power in the
belly, and this is the source of our vigor. It is commonly said
that “he who has nothing in the belly” has neither courage, nor
will, nor power. This says it all! Obviously there are other
sensitive points of great importance for the technique and
practice of tai Qi. They are related to the soles of the feet and
the palms of the hands, located more or less in the same
places.

The point located in the palm of the hands
is called lao gong, “work palace”. You can
sense a person’s virility in the energy that
emanates from his hands... Nothing is more
indicative than a handshake to know who
you are dealing with... soft, wet, dry hand,
a whole series that instinctively repels us.
The open hand has nothing to hide. The
fingers extended and closed together show
a unity. Those who use the expression
“united like the 5 fingers of the hand” are
probably unaware that these planks have a
cognitive relationship with the 5 elements. The thumb
symbolizes the Earth, for example. In short, the expression of
power and knowledge is manifested through and in the hands.
Finally, two other points are located under the feet at the height
of the cushions of the toes. They are called yong Quan, “fusion
with the earth”. It is through them that the body is rooted. It is
because of them that the principle of movement is realized. And
since the yong Quan initiates movement, the energetic
propulsion occurs from the heel. All these points are physical
expressions of the driving energy. Even more so when they are
directed correctly to drive the body through the awareness of
the mind.
*Finally, the assiduous practitionerswill use weapons. These are
the sword, the sabre, the stick, short or long, and the fan. In
fact, the fan is not particularly feminine in and of itself. It is not
just used to fan oneself to cool off. It is a manual weapon! This

object has always been a companion of the samurai and, in our
case, of the expert practitioner of tai Qi Quan. All these
weapons serve to harden and make the wrists more elastic with
the use of the sword, the elbows with the sabre, the shoulders
and back with the long stick, etc.

*Finally, Tai Qi Quan is not a sport! It is a martial art with diverse
virtues that, as such, allows each individual to draw on their
own deep nature. Understanding in order to better use the
natural force that moves them, this is the challenge. Each and
every one could find in it the very sources that regulate the
Universe. More than just an investigation, this autopsy of the
living will allow each one to take up the acronym formula of
operative alchemy:

V.I.T.R.I.O.L: Visita Interiora Terrae Rectificando Invenies

Occultum Lapidem

"Visit the interior of the earth, and by regulating, you will find
the hidden stone." The famous "philosopher's" stone that Taoist
operative alchemy poetically calls, "The white jade flower." Born
from the marriage of the fires of Heaven and Earth...

 

 

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