Sinking qi to the dantian or to the feet?

 

The question of whether to sink qi to the dantian or into the feet during practice is a common one, and there is not a single definitive answer. Both concepts have their validity depending on the context and the specific focus of your practice. It is useful to understand the principles and how they relate to your overall practice.

Traditionally, the focus is on sinking qi into the dantian as the dantian serves as the centre of internal energy and is the storage place for true qi. However, it is also necessary to sink qi to the feet, particularly during movements that involve rooting and grounding. This sinking of qi into the feet is seen as a manifestation of internal energy flowing towards the lower extremities, which is important for stability and balance. Thus it is often said that qi partly returns to the dantian and partly sinks to the bottom of the feet.

The opening and closing of internal qi involves the dantian as the centre and typically follow a balanced, symmetrical, and spiralling path towards two opposite ends. The two ends can refer to various aspects of the body, such as upper and lower limbs, left and right sides, front and back, as long as they represent opposing directions.

Taking the example of the upper and lower directions, when internal energy is conveyed to the shoulders above, it should simultaneously be conveyed to the hips below. When it reaches the elbows above, it should reach the knees below, and when it reaches the hands above, it should reach the feet below. This alignment is a fundamental requirement often referred to as the "three external harmonies." This concept of harmonious energy flow and balance is crucial for the effectiveness and fluidity of movements.

The reference to sinking qi to the feet means that during the first half of a qi cycle, internal qi that has already gathered in the dantian begins to flow down the legs until it reaches the soles of the feet. This is considered the "opening" phase of internal energy circulation. When combined with the return from the extremities to the dantian, known as the "closing" phase, it constitutes a complete opening and closing cycle. This opening and closing cycle is fundamental, when it is done correctly, for smooth and unobstructed internal energy flow.

The concept to "relax downward and sink the qi deep into the Earth" represents a more advanced level of internal energy flow, suggesting the depth to which qi travels into the lower extremities. It reflects a higher state of connection between the body and the ground, where internal energy extends harmoniously both upward and downward, symbolising the profound unity of Heaven, Earth, and Human.

Observing and adapting...

In quan theory, it is said, "Meet hardness with softness" and "Clever hands reverse the critical juncture."

As long as the body posture is centred, the focus is sharp, the movement agile, and the energy flows seamlessly, you can respond to incoming force with ease. The upper body should be light like a willow, and the lower body firmly rooted like a tree. The entire body is wrapped by Taiji jin. Lead with the left and strike with the right, or lead with the right and strike with the left. Alternating and combining firmness and flexibility, between emptiness and solidity, you can lead and strike interchangeably. The saying "using four ounces to lift a thousand pounds" means you are not affected by pressure. The greater the pressure, the more it is an opportunity to seize an advantage.

In quan theory, it is said, "Retreat is also an advance; advance is also a retreat." This principle is about the victory of the Yin over the Yang and vice versa. It is the integration of firmness and softness and the advanced technique of transitioning between emptiness and solidity. The concept of Taijiquan combat principles and strategies is to correctly observe and adapt to the opponent’s movements.

Leading with intention...

The guiding principle of Taijiquan is to lead with intention (yi), which governs the movements. Without the proper intention, the form becomes weak, soft and lifeless, losing its foundational principles and cannot be considered true Taijiquan.

All internal systems emphasise internal cultivation, with the "mind intention” as the key. Every movement is initiated by intention, and the body follows accordingly, connected seamlessly, like pulling a thread or stretching a branch. It expands infinitely outward while maintaining a small circle within,  “connecting the vast universe above and reaching the depth of the earth below”. 

This kind of practice requires complete tranquillity of mind and detachment from external distractions. Though it may seem simple, in reality few can truly achieve it. Most people’s minds are restless, preoccupied with personal and social interactions and constraints.

Taijiquan can only be accomplished by channelling the correct intention. Only then will the body's joints, muscles, skin, fascia, ligaments, organs, breathing, and nervous system be relaxed in a coherent manner. If the intention is too heavy, the body becomes tense, tightening and locking the different systems and tissues so that they lack space and flexibility to move.  On the other hand, if the intention is too light, it leads to slackness and lethargy,  “soft like water but lacking its strength and tenacity; like scatterings of loose sand”.

Thawing ice...

 A body that has not realised “song鬆” is likened to a block of ice;  movements can only rely on the strength of the bones and musculature to push and pull.  Within the body the solid mass prevents flow and sequential movements.  As a result, movements involve physical labour that is high consumption and low efficiency.

Becoming “song” is like the thawing of ice.   Just as solid ice absorb heat energy to give the particles energy to move away from one another and thaw,  the process of “song” enables the bones, tendons, flesh etc to become separated and not tightly bound together like one solid entity. 

Liquid particles still touch each other, but they are further spaced and glide past each other and don't have a regular shape like solids do.  A body that has achieved “song” through mind training moves between substantial and insubstantial, and commands the limbs, adjust postures, and maintains the necessary balance.

The analogy to melting ice goes further.  When a block of ice has completely melted and turns into liquid, persistent heat continues the process as water evaporates and turns to vapour. The heat gives the liquid particles enough energy to break away from one another until they are randomly arranged and able to move freely in all directions and are so sparsely spaced they cannot be seen by the naked eyes.  The result of lengthy and persistent training in any system is described as having reached “shen ming”, a divine state where skill becomes instinctive and intuitive, free of any constrain and predictability.

Keep the Fire Burning...

According to “The Yellow Emperor's Canon of Internal Medicine",  “each breath (inhale and exhale) moves the pulse six inches”; “each day consists of 50 orbits”.  The phrase refers to the benefit of the body's meridians to run 50 cycles a day, each cycle taking about 28.8 minutes. Therefore, it is believed that any practice that is less than 30 minutes does not yield much benefit.  Qi is not able to break through blockages and regular failure to spend the minimum required time may mean that the desired health and capability results will not be realised. 

It is difficult for beginners to calm down to enter a quiet zone.  When the mind is restless and wandering it is not possible to have the sensitivity to experience and control the breath (qi), intention (yi) and spirit (shen).   Generally it takes at least an hour and half for internal feelings to permeate the body. For the body to feel warmth and lightness, and for tension to be released and the legs feel strong.  In this state of calm, the repair effect of the body and mind is optimum and gongfu progress is the fastest. 

Therefore, one should continue to practise after entering the state, and keep the state of quiet for as long as possible.  From ancient times, the basic principles of practice are often based on one ‘unit’ of time, i.e. two hours, as the body gets progressively stronger after three to five meridian cycles. 

Taijiquan master Chen FaKe said that practitioners should “strike while the iron is hot” and to “keep the fire burning”.  To not let the furnace go cold once it is lit and to keep the fire burning by consistent practice instead of having to light the fire each time you practise.

The effect of practice must be able to withstand loneliness and to devote time steadily, but it cannot be "only" measured by time while ignoring the "quality of practice".

 

"Nothing but a circle"...

 The seemingly profound Taijiquan is actually "nothing but a circle".

Taijiquan master Yang Chengfu said: "Taijiquan is made up of circles. Its entire combative capability is not based on individual techniques or set moves.  Instead it’s all about circles - vertical circles, horizontal circles, oblique circles, countless and continuous rotating circles in the limbs, waist, whole body.  When it reaches the peak of perfection, it is impossible for the enemy to break through.  An exaggerated description mentions that a drop of water cannot penetrate.  Whatever comes in contact with it will be thrown out”.

Taijiquan theorist Chen Xin wrote: "Taijiquan is spiralling  (reeling silk) method:  Forward and Backward, Right and Left, Upward and Downward, Inward and Outward, Large and Small, Positive and Negative”.  He also said, "As for the movement of hands and feet, there is nothing more than a circle. There can be no straight line.  Simply, every circle is a circle of Taiji”.

The words of these past masters explain the characteristics of Taijiquan movement.  That it is inseparable from circles. We must pay attention to and  train our bodies, hands and feet to draw and walk circles, and for these circles to be connected before and after.  Taijiquan is made up of these countless circles that are connected and unbroken to form spirals.  The traditional theory of Taijiquan called the circular and the spiral rotational movements reeling silk movements, and the circles reeling silk circles.

Chen Zhaokui added: "Although each limb makes a spiral circle, but on the whole, Taijiquan is a holistic sphere”.  From the surface Taijiquan is our body and hands and feet drawing circles, but from the overall point of view, these spiral circles are in fact our whole body rotating and rolling like a ball.  Therefore, he urges players  to have an overall concept of the body as a sphere when practising Taijiquan.

Static Balance...

Static balance is the most basic balance and the most difficult to realise. Because the most basic things are often the most overlooked. The upper and lower, left and right sides of the body plus the diagonal corners, form the potential for “octagonal support” (body structure equally supported on all fronts).  There must be balance in order to determine operational range and to execute the rules of movements.  

For instance, static balance is most often reflected in the preparation posture of a form and in standing pole. The formal preparation posture at the start of movement routines is regarded as the laying down and strengthening of these  potentials.  Cultivating the habit of keeping the eyes looking forward, the feet parallel and toes pointing forwards, and then relaxing the chest and back to sit down to find the vertical balance point, which is known as “sitting pile to find the axis”.

When the hands move up it is relatively easier to express the support strength of the left and right sides. Attention should be paid to the extrusion and forward support strength of both hands, so that corresponding strengths can be formed and the body will not lean backwards. In this way a system of coordinating and circular movements can be trained no matter how the position of  the limbs and body change.  

Finding balance in stillness enables the practitioner to progressively find balance during movements, that is,  maintain balance not only before but also during and after.

On Chansigong...

During Chansigong (Reeling-Silk Exercise) the waist is kept straight  but energetically relaxed and down.  Its rotations are subtle and does not sway so much that the centre is compromised.  The range of rotations should not be too large or the limbs (hands and feet) will lose their correct directions,  focal points and sensitivity.  If the range of the rotation of the axis is not exact, the motions of body and limbs are either excessive or deficient and cannot fully develop to execute integrated whole body  strength.  These deviations give an opponent a gap to enter during engagements.

The rotations of the waist and crotch (yao/dang) should be consistent. The two kua are loose and rounded to facilitate movement flexibility. 

The circularity of Chansigong is not made up of straight arc movements (e.g. making arcs with straight arm movement) but composed of spiral arc movements (arms rotating continuously whilst creating arcs).  When making a circle the movement of internal force is like a helix that expands and contracts. (It is often compared to the continuous rotation of the earth as it orbits round the sun). A straight arc leads to dead ends and double-weightedness.  A spiralling arc dissipates, neutralises and returns incoming forces.    

Chansigong trains the external and internal unity of the whole body to produce Chansijin.  Its refinement is proportional to the improvement of the quality of internal strength, but it is unlimited.

Moving Clouds and Flowing Water

 Although the expression “Xing Yun Liu Shui” (Moving Clouds and Flowing Water) is mainly used in literary writings and language expressions, the term is frequently used to conceptualise Taijiquan.  

Xing Yun Liu Shui came from the poet/writer Su Shi in the Song Dynasty: "the study of books, poems and essays makes sense gradually; much like moving clouds and flowing water, that seem aimless, but they do what they must do, and cease when they must cease." 

Taijiquan should be played like clouds and water, but players should also be as clouds and water. Taijiquan integrated with the Daoist cultural ideology: “the highest virtue is to be like water" (Shang Shan Ru Shui).  Chen Xin said when talking about Taijiquan: "In movement flow like water, in stillness be steadfast like a mountain.”

To become like "moving clouds", first distinguish between substantial and insubstantial, so that the conversion of the body's centre is clear; secondly is to be light and nimble, the body to be loose and empty, moving as a whole, the steps to be light; and thirdly is to be stable and connected, moving evenly, uniformly and continuously.  

The ankles are relaxed, the Yongquan points are gently lifted, the body’s centre sinks and becomes stable as a mountain, steps are as light as feathers. At a higher level, there must be "mental immersion” whereby the mind becomes highly concentrated and completely zoned in to the artistic conception of performing on soft clouds.   

The comparison of taijiquan to water permeates its philosophy.   “Flowing water” is in sync with its natural environment.  It can be a gentle trickle, and it can also be an overwhelming force.  As with the nature of water - weight and not strength; flow and not shift;  go with and not drive.  Taijiquan does not advocate the initiation and use of brute force, by using mental intentions and one’s own innate strength to achieve defence and attack capabilities by actual situations.

The first point: weight not strength. Strength is imposed by the body, weight is a downward force due to earth’s gravity.  It is the power of nature, like water cascading down a waterfall by its own weight without adding any external force.  

The second point: in the process of position change movements are not actively and physically forced but flow energetically and naturally from one to another. 

The third point: to go with and not to initiate. Taijiquan does not make random movements.  The characteristics of taijiquan are also the characteristics of water.  Water does not determine whether it flows urgently or slowly, but in accordance to external conditions, and merges with external shapes and momentum.  

The essence of Taijiquan possesses the quality of "Xingyun" and "Liushui".  It is up to practitioners to realise and express the essence in their own practice.

The state of song...

 The state of “Song 鬆” is a critical state between tension and relaxation.  It acts like a zero between positive and negative numbers. The degree of “song” varies from person to person and crucially depends on an individual’s depth of gongfu (trained skill) and the body’s sensitivity to its environment. There is no one uniform standard. For example, when you raise your hand to grab something, the state when you are ready to grab but have not yet grabbed is usually “song”. It is the state where the strength has not yet been exerted.

Ideological (overall non-specific) intention is said to ensure the quality of relaxation in the body and psychological intention (specific) is to ensure the correct amount of tension. Static pile training enables intention within the body; dynamic pile training enables intention for potential strength emission (usage).  But it has to be done in the real way rather than being confined to a theoretical state of mind. No amount of time or intense thought can produce a practical result without the physical participation of the body.

Pile training trains the nervous system, adjusts physiological capabilities and consolidates the body’s inherent strength. When the potential of the body is explored to the limit, dynamic strength training (e.g. emission, usage etc.) can be introduced in order to examine and validate the potential. Therefore, pile work makes a bow and string, strength opens the bow and shoots the arrows.  Pile standing alone is likened to hanging a strong bow on a tree branch and hoping that the intended prey will fall within its vicinity. 

The right practice makes you successful, the wrong practice makes you fail, and you alone are the touchstone of the truth and falsehood of all practice.

Taiji's Profound Principle...

 “Examine the multitude of stars; then sense the vast vault of the universe.”

 If you delve deep into your martial art, you can sense its profundity.  Study with concentration and observe with care, contain its great potential. 

Taiji is found in the deepest part of all martial arts.  It is a philosophy and a principle.  All martial practice in the highest realm follow the taiji principle.  Therefore it’s not necessary to debate the merits of this and that martial arts but to thoroughly understand the principle. The ultimate aim of all the arts is the pursuit of balance and harmony.  The state of an ever-present and perpetual opposite renders it taiji.

Finding the waist...

 Finding one’s waist is the first step to correct Taijiquan movements. This is initiated by keeping the point just above the mingmen (gate of life) substantial, not the entire lumbar spine. It is as if the waist is being held to drive the whole body. The abdomen, the back and the whole body are not tense. Before the waist becomes dominant, the upward lift of the waist cannot be felt so this is the first sensation to try to get.

The next step is to drop the hips/buttocks below the mingmen area. The lower abdomen is slightly contained. The combination of the upward lift of the waist above the mingmen and the downward sinking of the hips below it is the preliminary success to realising the waist.

Start practising with jibengong (basic drills consisting of form training that includes precise hand and footwork). Choosing to do static exercise over movements before possessing any lower plane concept only encourages scattered thoughts and tension. Trying to loosen the hips/kua and practise crotch strength independently will not bring about the correct result.

Without first ‘finding’ the waist any action of lifting the top of the head is localised and false. True lifting is the result of the outward expansion of the waist and the support of the central qi; as is with the true sinking of the lower plane and the acquisition of dang jin (crotch strength).

A lifetime of practice...

"To train quan is to train a whole person;

To train a whole person takes a lifetime of practice.”

An adage shared by all internal systems says: “externally train the muscles and bones, internally cultivate the one breath.” By that it means externally training the full potential and capabilities of the physical body, and internally training qi movements through breathing and the intention, and cultivating the essence and spirit.

Training must therefore include both the physical and mental aspects. Among them, mental will is the fundamental factor that determines whether a person can achieve a good standard of quan, especially whether he can fulfil "a lifetime of practice" and become a “whole person”.

A common Chinese saying about diligent practice is to work through the winter’s “san jiu”- the third nine-day period after the winter solstice - the coldest days of winter; and the summer’s “san fu” - the three hottest periods of the year that total 30 or 40 days. It means training all the year round irrespective of challenging conditions or situations. It is believed that people who are able to do this will naturally benefit for life. Perseverance and consistency in practice is down to a person's willpower and endurance. “Honest to self and resolute to acquire skill" - seeking perfection through slow meticulous work, staying calm and not hurried, finding harmony, staying focused throughout, and other specific requirements gradually hone a person’s temperament and character.

All martial virtue, martial attitude, the nature of a person’s mind, character, moral and self-restraint etc. are within the scope of internal practice, hence: "to train quan is to train a whole person; to train a whole person takes a lifetime of practice”.

 

Moving the Dang (Crotch)

Changing weight in Taijiquan practice involves moving the body’s centre from one leg to another through the action of the dang (crotch). There are three ways that practitioners move the ‘dang’: the first is to go along an upward arc, like moving an object, first picking it up, move it into position and then putting it down; the second is to take a straight line, like pushing an object on a table so that it moves horizontally across;  the third is to go along a downward arc, like a pendulum, a wave or a swing.  In line with the characteristics and requirement of Taijiquan only the third is correct. 

The right way to move the dang is an important factor to moving with agility, to storing before emitting, and to enabling the use of intention instead of exerting strength.

When the dang takes a downward arc it helps qi to sink and the intention to relax.  The downward relaxation fulfils the quan principle of "the centre of gravity is the third controller", which is borrowing gravity to facilitate movements.  Loose and sunken jin is the source of all the power and the root of all methods of Taijiquan.

Shifting the weight using a downward arc involves the whole body.  There are many subtleties that it takes focused long-term training to gradually find the feeling and master the method, as it is impossible to realise every action during every practice. Moreover, there are many nuances in details. Different movements and  different stages of practice may have different experiences in the same part. This requires one not to be bored with or skirt over details, whilst at the same time to not be lost in the details.  The many details and subtleties should be collated into a big picture with clear directions, in order to unify the complexities.