The Old Daoist, Lǎo Dàoshi, was speaking with one of his friends over a cup of tea. The tea was good, and range of topics was broad as they were busy solving many of the world’s problems. The conversation had turned to Taijiquan and double weighting. Just then, Flute Boy, Chángdí, came into the house and sat down in one corner as it had started to rain. To entertain himself, Chángdí began listening in on the conversation that his uncle and his uncle’s friend were having. While sitting in the corner, one of the puppies crawled into his lap and Chángdí began absent mindedly petting it.
Lǎo Dàoshi and his friend continued talking about Taijiquan. Both were adept at Taijiquan, but clearly, The Old Daoist’s knowledge was superior. The younger man said, “Sifu, I was reading the The Taijiquan Treatise, by Master Wang Zongyue the other day, and there is something in it that I do not understand.”
“There is much in the treatise to not understand; it is very subtle,” replied The Old Daoist.
“The part I am struggling with states,
If double weighted (Shuang Zhong), then one will stagnate. Whenever we see those who for several years have perfected their skill, yet are unable to employ this neutralization and are generally overpowered by others, this is merely from not having come to understand the fault of double weighting.1
I must admit that I don’t think I fully understand this passage,” said The Old Daoist’s student. “Does it mean that I should not be equally weighted on both feet simultaneously?”
“Let me congratulate you on knowing what it is that you do not know. This in itself is quite an accomplishment,” The Old Daoist said with a sly smile. “Indeed, this is a subtle subject that some never fully understand, but perhaps I can provide some guidance. At both the most elementary level, and the deepest level, being double weighted has to do with yin and yang; empty and substantial. Think of opening move, do we not have our weight divided equally between our feet as our hands raise? What then, would it mean to be stagnant in this situation? Ponder yin and yang energies in this posture.”
Lǎo Dàoshi abruptly said, “Go now! Come back when you have an answer.”
Before the student could get up from the table to leave, Chángdí blurted out, “But what does substantial and insubstantial mean?”
“Empty and full, yin and yang!” snapped Lǎo Dàoshi, giving Chángdí a look like he had been impertinent. “I need a nap.” And, he went to his room.
One afternoon, a few days later, the student returned. “Sifu, perhaps I have an answer.”
“Then let us have some tea,” said The Old Daoist, “and discover what you have learned. When the tea was ready, Lǎo Dàoshi began speaking. “Have you pondered opening move?”
“Yes Sifu,” said the student.
“Tell me then,” said The Old Daoist, and the student began to explain as best he could.
“I find that, indeed, I have my weight equally distributed between my feet when performing opening move. I don’t see how it could be otherwise.”
“What of yin and yang then?” asked Lǎo Dàoshi.
The student replied, “After much standing meditation, I realized that opening move is full of various yin and yang energies. Without both present, I am truly stagnant. They complement and complete one another. Not only did I realize this intellectually, but I felt it physically.”
“Excellent!” replied Lǎo Dàoshi. “Then you are truly making progress. Explain how the opening move contains yin and yang energies if your weight is equal on both feet.”
“Even though my weight is equally distributed between my feet, my entire body is divided into a yin front-half and a yang back-half. The top half of my body is yang, while the lower half is yin. This is further divided. For example, my arms as they raise are divided into yin and yang portions.”
“How so?” said The Old Daoist, beginning to smile. The student felt more confident now.
“Sifu, as they raise, the top of my arms are yang, and bottom yin. The divisions continue, the inside of my arms are yin, while the outside are yang. It is all a matter of degree with one part being more or less yin or yang than another part.”
“The student begins to see the light,” said Lǎo Dàoshi, now in full smile. Becoming more serious, he asked, “How does this relate to substantial, insubstantial, and being stagnant?”
“If I am stagnant, it is because I am not recognizing yin and yang; it is because I am not recognizing insubstantial and substantial.”
Lǎo Dàoshi yawned and teasingly said, “This is all elementary subject matter. Any schoolboy would recognize this. What does it mean from a martial aspect?”
The student hesitated momentarily, then proceeded. “Sifu, if I do not recognize yin and yang, insubstantial and substantial, I cannot listen to my opponent. I cannot follow my opponent. My actions will be sluggish, and I will not be able to stick and adhere to my opponent. I will not be able to neutralize my opponent’s actions. Further, I will not be able to listen to my opponent’s actions and will not find my opponent’s center. I will be stagnant.”
“To which moves in the form does this apply?” asked The Old Daoist.
“To every single move,” replied the student.
Lǎo Dàoshi smiled broadly and said, “Come, let us play sensing hands so that you may practice what you have learned.”
Footnote:
1. Fu Zhongwen, Mastering Yang Style Taijiquan, trans. Louis Swaim (Berkeley, CA: Blue Snake Books, 2000), p. 208.
© Jay Soderberg, April 2018