Water Style Taiji

One of the first written works M. Wang gave us was an in-depth study of the Ba Men, i.e. the eight doors (eight forces, eight energies, eight trigrams of the Ba Gua). In the whole of martial arts, there are references to these eight energies that symbolically (through the trigrams) refer directly to the I Ching or “Book of Changes”, the first of the sapiential texts in the long history of Chinese culture.
Dr. Wang already stated in the introduction that we should refer, in their concrete interpretation, to the Ba Gua of the Posterior Heaven – or “Manifesto” – since, by practicing the Form and the Tui Shou, we act in the practical dimension of becoming. Unlike the perfect natural balance of the Anterior Heaven (Primordial or Metaphysical),

we felt this as a great novelty,

a Copernican reversal of our previous certainties. For example, in practice and by virtue of this assumption, we should have considered the force Peng (parry) as an element “fire” (LI). Fire, through the air it heats, makes actually the idea of “expansion” better than any other element.

Once the main cardinal point had been found, the reference point (Peng=South), all the other “doors” would have been oriented consequently (according to the cycle of the Posterior Heaven).

It was a very useful practical indication that did not detract from the other consideration, equally true. On the theoretical level these two spheres (ideal and real, matrix and reality, yin and yang) are on the one hand separated but at the same time complementary (“contrary to sunt complementa,” by Bohr).

We could also read the dialectical relationship between the trigrams of the Anterior and Posterior Heavens following the following interpretative keys:

  1. Cosmological: the Anterior Heaven corresponds to the “perpetual matrix,” the Posterior to the concreteness of reality and history;
  2. Meteorological: the Anterior Heaven is similar to the Yang (warm) and the Posterior Heaven to the Yin (cold). To the first one we could bring back the increase of energy (spring-summer) to the second one its decrease (autumn-winter);
  3. Biological: at the level of the individual, the Qi of the Anterior Heaven presides over the genetic heritage (genotype) and prenatal life, while the Qi of the Posterior Heaven refers both to the genetic endowment for how it manifests itself (phenotype) and to its subsequent evolution (changes produced by the environment).

In those same years, Master Wang Zhi Xiang divulged a precious sequence of therapeutic Qigong, based on the circulation of Qi in the main Meridians, aimed at improving the functionality of the internal organs and implementing the energy (physiological Qi).

The entire sequence was published periodically by Enertao Magazine.

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Università Popolare
Wang Academy

Wang Academy Popular University

Master Wang considered it useful to draw and adopt a particular form of TAIJITU (the most famous symbol of Chinese tradition).

The new symbolic image refers – compared to the universally known one – to a dynamic representation, in which the strength of the spiral (eddy, centrifugal force, centripetal force) is enhanced.

The reason for the choice is thus described by Master Wang Zhi Xiang:

“We have learned from the classics of TaiJi that practice is a way to enter into communion with nature and elevate the spirit. We know that nature is constantly changing. Man has learned to know the spiral movement of the Galaxies and the gravity of the Earth, to which all our actions are linked. Everything is attracted by the center of the Earth, which then raises every energy, encouraging the constant circulation of the many elements that make up every form of life.”