Evolutions of the Two Poles

All Taijiquan movements are composed of multiple, ever-changing conversions of Yin and Yang (insubstantial and substantial).  Therefore the core of Taijiquan practice is the process by which the human body (and mind) deals with the conversions and the evolutions of the two complementary poles. 

So what is required to actualise Taijiquan’s Yin and Yang?

On the most simplistic level people often view the weighted side as Yang, the non-weighted side as Yin; a clenched hand is Yang and a relaxed hand is Yin; a punch or a kick are Yang manifestations etc…In fact, those views are not in line with the quan theories.  Yin- Yang actualisation should be within the operation, function and performance of Taijiquan:

It must involve all the components of the physical body - head, torso, limbs, bones, joints, tendons, ligaments, skin etc,  as well as the flexion and extension, opening and closing, folding and piling, ebbing and flowing, rising and falling controlled by the mental processes.

The Yin element is realised when all the components of the body and the mental processes, under the control of yi and the guidance of the qi, gradually eliminates tension, stiffness and clumsy strength into a light, constantly-releasing and comfortable relaxation, at the same time, within a certain degree of stability and appropriate strength. 

The Yang element is actualised when all the different parts of the body and the mental processes, under the control of the yi and the guidance of qi, fills up like the spread of water that flows naturally towards gravity; like inflating a balloon, the pressure gradually increases as it fills with air.   The substantial “Yang” required by Taijiquan is full of elastic tension, weighted and heavy, flexible and strong.

Taijiquan’s "Yin” at the same time as being light and agile, is capable of instantly converting into an immovable support strength.  In the same way, Taijiquan’s “Yang" is capable of instantly changing from weightedness to ethereal.  This is what is described in Taijiquan theory as “within Yin there is Yang; within Yang there is Yin”.  

The complementary opposites are ever-changing and converting.  Without realising looseness and weightedness, flexion and extension, opening and closing, and crucially without establishing the body’s own “tension”- peng jin - the body cannot manifest its own Yin and Yang. 

Four Phases of Acceptance

The Four Phases of Acceptance:

- Belief in the system 

- Making sense of practice

- Follow the process 

- Empirical confirmation of success

Belief

It is a multi-layered discipline that encompasses a cultural philosophy, martial arts techniques, traditional medical theories, body mechanics, aesthetic expressions...The classical theories of Taijiquan can also be adopted as a guide for conduct as it is imbued with a traditional culture that emphasises modesty and tolerance. A belief that "nothing in the world is difficult, only a willing heart is needed.”

Make sense.  Follow process.

Try to understand the classic Taiji and Quan theories, even if at first they may seem  esoteric and difficult to understand. Having accepted, know that there are rules on how to practise and follow these rules.  Going on the wrong tangent will lead further and further from success.  Only through long-term practice, practitioners will have a better understanding of the principles and practice methods.

Empirical confirmation

At a certain stage, there comes not only ideological enlightenment, but also physical  realisation.  This is when a practitioner bears visible evidence of successful practice.  For example, evidence of the health benefit of practice means a change from ill health or mediocre health to good physical health;  the success of jin management sees a transformation of the body’s strength from a rigid inflexible clumsy strength to a plaint flexible usable strength;  integrating harmony in all aspects of life,  in personal interactions as well as with nature and the environment; from quantitative change to qualitative change, the ultimate confirmation is when the multi-layered principles become an integral part of life.

The three stages of learning Taijiquan

Beginners - Mould the right shape (xing)

1.  Grasp the sequence of movements.  Be clear what the arms and legs are doing; where the start and end points of each movement are; lay down the correct movement habit.

2.  Observe the core postural requirements.  Carry out the basic requirements in all movements: an insubstantial strength holding up the head; sink the shoulders and drop the elbows; contain the chest and stretch the back; loosen the waist and fold down the buttocks.

3.  Be accurate with footwork.  The human body is likened to a tree, the feet are the roots, the body is the trunk and the arms are the branches and leaves. Correct foot placements and footwork is the entry point to stability and agility.

Intermediate - Understand jin (cultivated controlled strength)

1. Differentiate the fundamental jin: soft and hard, substantial and insubstantial, round supportive strength and whole integrated strength.

2. Remember the duality of yin and yang. Within the different aspects of jin, soft/hard, dynamic/static, insubstantial/substantial, store and release, seek a dialectical unity within the contradictions, and gradually and naturally achieve the right degree of harmony.

3. Understand the 'reeling silk' mode of movements.  Movements are continuous and uninterrupted; during changes and conversions the rotational movements ensure connection and smoothness; each action is linked to the next; the posture changes but the jin continues, until whole integrated jin is achieved.

Advanced - Sync with intention (yi).  Move the spirit (shen).

1.While training shape (xing) and strength (jin) pay attention that the inner gongfu is also improving. Mainly in purpose, disposition, countenance, etc. Cultivate and improve these higher and deeper levels of effort, so that yi guides the qi and qi spurs on the jin. Xing, jin, yi and qi become one.

2. Practise how to use intention to move the spirit, to make imagery become reality.  The spirit should habitually register every move and every posture, concentrating attention on all aspects. Use the eyes to express the intention and spirit. In accordance with the content of each action, sometimes “the hand leads the eyes” and other times “the eyes lead the hand”.

3.Skill is reflected in heightened focus and concentration emphasising both internal and external aspects, the unity of both body and the spirit.

From entry to intermediate and finally into the advanced stage, the three stages are interrelated and mutually reinforcing.

On Cultivation...

 

The cultivation of the internal method is to physically and mentally temper the spirit, the intention, the energy and the physical shape (shen, yi, qi, xing). This practice is not carried out casually, but through a specific process of physical and mental adjustments, to make the mental state (state of consciousness) and physiological state (body and movements) from the state of "scattered thoughts” and "disintegration and disjointed body" to a state of inner tranquility (a quiet mind), focused consciousness, unobstructed qi and blood distribution, and physical  relaxation (loose, stable, slow and uniform). 

To do this it should be clear that it is a long-term process of physical and mental training (xiu yang) - "xiu” is to amend, modify, and repair what do not conform to the requirements of Taijiquan principles; “yang” is to nurture, cultivate and develop a physical and mental state in line with the requirements of Taijiquan.  This process should be carried out from beginning to end, with the adjustment of body and mind being the prerequisite of practice. There are a few perspectives to consider: 

“From wuji taiji grows” is a well-known expression. In this context a person who has not trained and incorporated the taiji principle is said to not have anything (wu),  and those that had is said to “have”(something).   The  Daoist term "wuji" also refers to the body. Therefore the body that is silent and still is said to be in a state of wuji.  As soon as the mind indicates an action, or the mind takes on an idea taiji occurs as the body changes from “nothing” to “something".  This involves the activation and movement of the spirit, intention and energy. This "something coming out of nothing" also refers to the process whereby Taijiquan practitioners accumulate and produce a special energetic state and a new kind of biomass through long-term practice and understanding - as the old timers of taijiquan said, "something’s in the body" or  "gongfu ascends the body".   Making something out of nothing is the general principle of Taijiquan practice, by stripping away and discarding the superfluous followed by cultivating and rebuilding.

Understand the distributions of weight and centre of gravity.  The key is to distinguish substantial and insubstantial.  Approach it in two areas. Firstly, from physical adjustments -  using the feet, adjust the centre of gravity (substantial) so that the body is centrally balanced, then adjust the body by placing the weight on the sole, centre of the foot or heel as appropriate, so that the whole body is balanced front and back.   Different movements have different positions to balance each other. Secondly, from mental adjustments - using mind intention. Wherever the mind intention is, qi follows and concentrates (substantial).  As there is less concentration of  qi in the opposite direction, it is therefore insubstantial.  Pay careful attention during the process of practice. In addition, in  movements, if there is strength forward, then the mind should be backward; If there strength at the back, then the mind should be at the front and so on.

Circularity and connectedness.  Generally speaking, circles mean several things. First, in the composition of an action, there should be roundness in the running process of each action. Second, the various parts of the body should be kept round. If it is not, it is easy to become stiff, stagnating qi circulation and flow. This is the so-called "correct method is revealed in a circular space".  To achieve roundness according  to Taijiquan theory sayings such as  "the armpit holds a hot steamed bun", "rein in the waist control the qi to brace the crotch" are coined to help learners.   Connectedness  and continuity is mainly divided into three points: 1. the continuous and connected flow of actions - no matter what the postures all movements along the process should be uniform and the conversion between the movements should be continuous. 2. qi continuity - in every action, not just the body but also the energetic flow must be continuous and connected.  3. the mind intention must be continuous and unbroken.  In order to improve the energetic quality and integration of the hands, a simple method is to imagine a sphere within the hands during both expanding and gathering movements.  The ball expands and contracts but should never be dropped. This is a simple way to train the habit of continuous and unbroken actions using mind intention.

The Vital Role of the Kua

The force of Taijiquan is mainly structural force, the most important source being the use of rebound force from the ground. Therefore, any Taijiquan action must have the ability to adjust its own structure to form a connection with the ground.  To do this, “opening” the kua is very important.  If the kua is not open, strength becomes disconnected at the hips and the force from the feet (ground) cannot travel up and therefore cannot transmit to the hands.  At the same time upper body strength cannot go down into the feet (ground). The  direct result is the inability to on the one hand neutralise an opponent and on the other to emit power to displace an opponent.

The kua is in the position of the middle section according to the three-section movement principle.  The two sections of the root and shoot should be pulled in opposite directions, whilst the middle section should connect the root and the shoot. 

If the kua is locked,  strength becomes broken at the hip, the knees become disconnected structurally, which leads to knee pain and injury.  The knees cannot be held in place when required and forcing them only compounds the problem.  Other parts of the body (including the axis) also cannot truly be held in situ, because the body’s force is not grounded. If the force is not grounded, jin is not whole but becomes dissipated.  The effectiveness of Taijiquan cannot be separated from the state of the kua. The so-called waist-crotch conversion, which is a significant skill for defence and attack, actually refers to the ability to sustain and support the body between the conversion of the two kua and is very important to bear in mind when training the frame.

Taijiquan's Three Essential Steps

There are three important steps to achieving satisfactory progress in Taijiquan.

The First Step of Progress - Laying the foundation.

Start by  learning the unique characteristics of Taijiquan.  

Taijiquan’s unique method of practice and its terminology such as “cultivation of internal energy”, “using the intent and not force”, is a new concept and experience for people with established frames of reference.  Or this aspect itself may be completely new with no reference at all to go by.

However, the aspect of internal cultivation and stimulation is crucial in Taijiquan practice and must be set in place from the onset.  Wanting to learn  a routine as quickly as possible should not mean the omission of establishing the standard requirements i.e. the mental emphasis supported by correct physical structure.  Once wrong habits are formed the true meaning of Taijiquan  becomes more and more distant and difficult to retrieve.

The most important part of learning is consistence; not “three days of fishing and two days of sunning the net” (Chinese saying meaning intermittent commitment to a task) as this way ultimately practice is futile.  People can practice according to age and capability but the fundamental principles of Taijiquan must be present.

Therefore, the key to the first stage of learning Taijiquan is to understand what Taijiquan is and have a rough idea of the connotations of Qi (energetic flow),Yi (intent) and Shen (spirit), and to know what to learn and how to practise and slowly infuse the principles into the actions. 

The Second Step of Progress - Reconciling the internal and external aspects. 

According to Chinese medical theory, the nurturing of the internal organs results in a healthy external body. The whole body is said to be unblocked as the internal organs are able to send out all their essences to the outside - as manifested in good complexion, hair and skin, strong bones and proper functioning of all parts etc.  This also applies to the cultivation of the mental states as the “seven excesses” adversely affect the healthy working of the whole body.

Thus there’s a correlation of the internal and external, of “heaven and man”.

The same principle is shared in the practice of Taijiquan. The key is to achieve internal and external integration, forming a connection between the internal (body) and external (environment). 

Inside and outside does not refer to the division between the inside of the body and the surface of the skin at the level of the human body structure. It is the gongfu formed by shape, intent, qi and spirit in the continuous process of communicating, merging, blending and flowing with the external body and environment that the body is in.

One of the methods of practising internal and external harmony is the concept of three qi circles. The qi circles emanate from inside outwards and are distributed to the periphery.  The main qi circle is the waist that acts as guide and vector of the upper and lower circles;  the upper circle directs the shoulders and facilitates upper limb movements; and the lower circle controls the kuas and directs the rise and fall of the feet and movements.  The intention driven circles combine with external qi to form a holistic qi realm that’s "so large there’s no outside limit, so small there’s no inside", referred to as the unity of heaven and man.  

The Third Step of Progress - Upper and Lower coordination.

Generally speaking, having established the three circle foundation, in the process of practising the frame there will be some kind of upper and lower body coordination. 

Taijiquan theory that emphasises the importance of upper and lower integration says: "the root is in the feet, expressed through the legs, controlled by the waist, shaped in the hands; from the feet to legs to waist to hands, completed in one qi breath”.  If any part is missed out, it is said that qi is scattered.  Upper and lower body coordination is not just how the upper limbs move, but how the lower limbs move too. 

In order to avoid the dispersion of the mind and body in the process of practice, and to ensure that the three parallel qi circles can run in harmony, a imaginary vertical line is present at the centre of the three circles.  This way under the guidance and manipulation of his vertical line the body can move forward, backward, left or right without dispersion thus achieving internal and external as well as upper and lower coordination.

It is a long-term process of cultivation in the steps of progression and takes as long as it takes.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                       

Song and the Role of the Feet...

Being “Song” (translated as a state of looseness, relaxation, devoid of tension etc.) is one of the most important concepts of the internal arts. It is also the most difficult to realise.

One key aspect to achieving whole body “song” as well nimbleness of movements, lies in relaxing the foot, especially the section from below the knee to the foot. If the foot is not “song” your root breaks at the point of contact with the ground. (In tuishou it is easy for your opponent to upset your root). Conversely when the foot is relaxed your root is “the whole earth beneath you”, and proper grounding ensues.

Not only is the desired outcome of practice not realised, failure to keep the feet “song” is the biggest cause of knee injuries. This often happens in the desire to take low stances to impress or having the mistaken view that only low stances mean bitter work. The legs and feet are tensed to maintain balance rather than the internal arts’ method of sinking “qi and blood” into the ground. During zhan zhuang ( standing pole) pay attention to keeping the lower leg and feet relaxed. If necessary gently move (without breaking out of structure) to find the sense of relaxation. “Standing pole is not dead pole!”

Connect to the ground like a falling leaf, do not add extra force to the ground except your own body weight.

Walk gently like a cat, your quiet footfall cannot be heard.

Step carefully on thin ice, do not let heaviness break the ice and fall into the water.

Tread on grass and feel a kind of ascending feeling of the grass towards your feet rather than grinding the grass into the ground.

As in your daily standing and walking , do you deliberately apply force to stand and walk?

Peng JIn

 

Peng jin is considered the foremost of the eight jin of taijiquan. Without peng jin actions appear weak and lack the integral elasticity and pliancy of taijiquan and strength cannot be brought forth and expressed.

Peng jin is a kind of supple and supportive strength (the so-called eight directional support strength) achieved through the elongation and lengthening of the body during practice.

The process can be trained by observing the following three sets of fundamental principles: 

1.An insubstantial energy lifts the head; qi sinks into the dantian.

The head and the cervical vertebra gently lift upwards whilst qi sinks  and concentrates in the dantian. The latter at the most basic is allowing the lower abdomen to relax and the tailbone to fall.  The double actions create an opposing upward and downward force in the spine as it is being elongated.  In time the range of  movements of the joints increase,  and the fasciae expand to support proper qi flow into the dantian.  If the fasciae is not involved (if training is overly soft) it is difficult to feel and strengthen qi 

2. Contain the chest & extend the back; loosen the shoulders & sink the elbows.

This is to achieve a cross-over support of the shoulders and back. When containing the chest avoid pulling up or hunching the back. The chest remains flat and relaxed so that breathing is easy and natural.  There is an opposing expansion between the chest and the back, offering front and back support roles.  The shoulders blades open outwards to extend the back.

The purpose of loosening the shoulders is to connect the arms and the shoulders so that they move as a unit.  Sinking the elbows gradually loosens and extends the elbow joints. When the connection between the arms and back is established and the spine begins to control actions there will be peng jin in the arms because transmission of jin is not broken at the shoulders.

3. Round the crotch and loosen the kua.

These two principles enable the lower plane to achieve complementary opposites and lengthening forces.  Because the legs are constantly weight-bearing it is more difficult to achieve. But by keeping the crotch rounded and the kua loose the legs and joints are extended by opposing strength and also through the rotation of the centre and other actions.

The above mentioned extension, elongation, lengthening and application of opposite forces are done under the premise of looseness, relaxation and mind driven and not by force.

First look to the feet...

In Taijiquan, there is a saying: "Look first at the feet, then look at the hands”. 

Footwork is considered the foundation and precursor of Taijiquan proficiency.  Most people are concerned about the hand placements and often overlook the importance of foot placements.

Taijiquan emphasises that power is initiated from the heels, through the legs, controlled in the waist, expressed in the hands.  From the feet through to the hands,  the upper and lower parts are coordinated and completed with unbroken momentum (in one breath or one qi as often explained). The integrity of the lower plane determines the upper plane, therefore only if the  footwork is correct then body method is right. If foundation is unstable it is likened to the earth shaking the mountain that sits above it. Therefore, it is very important to strengthen the gongfu of the legs (feet) and pay attention to Taijiquan footwork .

So how to practise footwork? 

To begin, understand the different stances and steps, for example, horse stance, bow stance, T-shaped stance, empty stance, crouching stance, single-leg stance, forward steps, backward steps, horizontal step, oblique step, follow step, cover step etc. Be precise with each during training and not glance over them with an approximation.  Also build a good foundation by strengthening the legs and their capabilities to weight bear,  support and stabilise (through standing pole or single movement training) as well as increasing flexibility and pliancy. 

Taijiquan's Source - The Dantian

Taijiquan attaches great importance to the lower abdomen, because "when the lower abdomen is relaxed and calm qi arises naturally” (Wang Zongyue).  Situated in the lower abdomen is the dantian that "is the source of the movements of Taijiquan" (Wang Zhuanghong).  “The strength of the whole body is emitted from the dantian, and also received and stored in the dantian” (Chen Xin); also "all movements and breathing in Taijiquan are dictated by the dantian; the dantian effects and the dantian supplies" (Li Yaxuan).

The peristaltic motions of the soft viscera in the lower abdomen facilitates the internal rotational movements of the dantian that in turn effects a driving force for the whole body. Two reasons are given for this: First, the weight and peristaltic motions of the organs naturally produce motions such as centrifugal, centripetal and rolling force; Second, in an upright position, the body parts by virtue of gravity are concentrated in this region and forms the body’s centre (of gravity).  The position of the centre (dantian) is determined by the movements and harmonisations of all parts of the body.  Therefore adjustments and balancing of the various parts of the body are necessary for the centre to be maintained.  Based on the above two points, Taijiquan requires that all movements should originate from the dantian, return to the dantian, obey the dantian and support the dantian. 

All parts of the body have an impact on the centre, among which the most direct are 1. the rise and fall of the diaphragm with breathing;  2. the retraction of the abdominal muscles; 3. the push and pull of the mingmen and the navel; 4. the substantial and insubstantial changes of the left and right kua; 5. the lifting of the huiyin;  6. the movement and positioning of the tailbone; 7. the inward and outward tilt of the pelvis.  But all of them are affected by the movements of each other.  

Although the centre is constantly changing in movements, the change is like a piano glide (glissando); although it is a sweep, the sweep demands that each key along the way is pressed and not one should be missed or skipped.  

The internal dantian rotation should be smooth and circular, no matter if the direction is front or back, left or right, up or down, or oblique.  In all cases the centre is naturally relaxed downwards by gravity with its own weight, rather than being pushed or pulled.  The relationship between the centre and the legs is that force is sent downwards through the pelvis (kua), in order to facilitate the substantial and insubstantial changes in the legs (weight bear). Even if the upper body wants to borrow the rebound force from the ground, the centre should stay loosened down, and the upper body can only borrow the reactive force of the pushing down of the legs and feet. It's not the leg pushing directly upwards to move the centre.  Like an acrobat walking in a ball,  the ball rotates and moves by the changing of the centre, rather than being pushed from outside the ball.  So the centre (dantian) determines how the body moves. The exact route is always related to relevant movements, to relaxation and to mental intention.

Taijiquan's Compound Strength

The first step to understanding Taijiquan is that there are no absolutes. For example,  in the concept of Jin (trained appropriate strength).  Trying to find it in a quantitative way is futile.  Jin once realised is an ever present entity within the body.  Every principle in its appropriate state, jin can be brought forth instantly, whether in advance or retreat, for change from slow to fast, from soft to hard, from a great height to close to the ground... then it is said that you’re in the dao (on the right path of realisation).

Once you find the correct starting point, contain it, and with practice the body’s jin will become more and more subtle and indiscernible.   In appearance the arms may look soft, but there’s heaviness under the elbows.  The chest may look empty but the back is strong with a fully drawn bow.  The waist and rib cavities may be flexible but they are securely held by the dantian.  The body is compact and yet nimble.  What is practised is a compound strength.  Slow but not broken, fast but not dispersed.