On Sequential Movement...

The transmission of internal force in Taijiquan adheres to an integrated system governed by the guiding principle: "From the root segment to the middle  segment, and subsequently from the middle segment to the distal segment.”  The core principle lies in "connecting each joint in succession” in an "unbroken continuity through every segment节节贯串“.

Many practitioners perform sequences with stilted disconnected transitions,  failing to attend to the sequential continuity of qi and internal force.  Yet in every single movement—every raise of the hand or every step taken —one must embody the maxim: "Rooted in the feet, generated through the legs, directed  by the waist, and expressed through the hands”.  The waist acts as the governing hub for transmitting power.   Achieve complete relaxation and sinking, letting it settle fully into the feet.  The more thoroughly the whole body sinks, the greater the force the feet exert against the ground, and the stronger the ground’s reactive force. This force, travelling upward through the body, naturally becomes deeper and more substantial.  In execution there must be a persistent awareness of force originating at the feet, propagating sequentially through the legs, waist, shoulders, elbows, and wrists, until fully expressed at the fingertips in a complete, unbroken sequence.

While the issuance of force through the hands appears to be a hand technique, it is in fact the product of integrated whole-body coordination. To overcome practice plateaus, focus on three key points: systematic relaxation of the entire body (especially opening shoulders and kua), identifying the source of force (firm grounding in the feet), and maintaining unbroken continuity through every segment.  And sustained, reflective practice in order to  internalise the essence of "consecutive articulation through all segments”.

Fantun

 The concepts of liutun溜臀 and fantun泛臀 in Taijiquan and similar internal martial arts are often hard to describe or define. As soon as you try to describe or define these movements, you risk exaggerating them.  It requires the practitioner to observe, feel, and understand the subtle distinctions with great care.

Liutun 溜臀 -  "settling the buttocks” is a physical sensation that arises only when the body is fully loose and open. It happens naturally and drops into place from fangsong 放松 (letting go of unnecessary tension).   If active force is used to deliberately shape the body to look like "settling the buttocks” it is already overdone and the correct state is lost.  Settling the buttocks is not a method to practise or perform - it is the natural result of being relaxed.

Settling of the buttocks occurs when the entire body is relaxed and integrated. At this point, the head and the tailbone -  Baihui 百会 (the point at the crown of the head) and Weilu 尾闾 (the end of the spine) - operate as a single unit. The spine gently arch upward and lengthen, while the tailbone softly sinks downward. These actions create a sensation of the buttocks dropping and settling down, with the tailbone feeling as though it is gently "ploughing" forward into the ground. Another way to understand it is that the energy and weight sink down from the Jianjing 肩井 (shoulder well) points settling toward the Mingmen命门 point in the lower back/buttock area, then continuing downward through the knees until it finally roots into the feet.

Fantun 泛臀 -  expansion of the buttocks is absolutely not what many people think of as turning the bottom out.  It happens within the state of “effortlessly lifting the crown and sinking energy to the Dantian” 虚领顶劲，气沉丹田.  The left leg rotates inward clockwise, while the right leg rotates inward anti-clockwise simultaneously. Energy rises upward along the outer edges of both feet, and both kua open and expand outward. At this moment, both buttocks gently expand outward, one slightly to the left and the other to the right.  The inner dang 裆  opens up and the area of the crotch becomes rounded and full 圆裆.  Like settling, expansion of the buttocks is not a method or technique to imitate—it too is a natural result of deep relaxation.

“ Settling” the buttocks is downward sinking  and inward contracting, rooting towards the earth, thus providing foundation and stability.  "Expanding" the buttocks is upward lifting and outward bracing, enabling energy to open and extends, thus creating space and flexibility.  Both sensations exist simultaneously and are equally important and are two sides of one single relaxed state.  The difference and the correct position is only a matter of tiny degrees, requiring practitioners to carefully feel and understand the subtleties for themselves. 

The Core of Taijiquan Transmission

The traditional routines (taolu套路) were compiled by earlier masters according to the training needs and transmission environment of their time. These routines include essential movements that serve as ‘vessels’ of core training methods as well as auxiliary movements designed for transitions.  As times change and environment and needs evolve, some auxiliary movements might be simplified or integrated, a natural part of the evolution of transmission, but as long as the core principles and methods of practice are not lost, the essence of the art remains. 

Many practitioners fall into the trap of prioritising form over essence. They equate routines as the entirety of the art, ignorant of the fact that without the support of proper training principles and methods, a routine is merely a sequence of superficial physical movements. It cannot produce the distinctive qualities that Taijiquan emphasises, such as sinking relaxation(松沉劲), silk-reeling energy (缠丝劲) or the principle of guiding the body with yi and qi (以意导气、以气驭形).

The core of Taijiquan has never been about the "number of routines" but the methods to generating power (jin劲), body mechanics (shenfa身法) and mental principles (xinfa 心法) that are hidden within the movements.  The core of these methods is breaking down and extracting the most representative movements of Taijiquan, practising them repeatedly, and truly realising the pathways of internal power, rather than merely reenacting the long routines. The significance of training these representative movement is at the heart of Taijiquan inheritance and transmission.

Moreover, many classical routines that have been passed down are themselves collections of training methods. For example, in Chen-style Taijiquan's old frame routines, each movement corresponds to specific training methods: "Jin Gang Dao Dui 金刚搗碓” trains the whole-body integrated power and the transition between emptiness and solidity; "Lan Zha Yi懒扎衣" trains the opening and closing of the shoulders and hips and silk-reeling energy; "Liu Feng Si Bi六封四闭" trains the gathering of internal energy and the storage of power for release. Experienced practitioners often isolate key movements and practise them hundreds/thousands of times—precisely embodying the principle that training methods are the core. 

The transmission of Taijiquan is about preserving the fundamental principles and the pathway of embodied realisation (体悟路径). The masters of the past created routines to help later generations enter the art more easily and systematically grasp its principles. But practitioners today need not be trapped by anxiety over the routines.  Ultimately, routines are fluid vessels, while the fundamental principles are the unchanging core.  It is better to calm the mind and begin with a single posture, a single principle, and truly capture the essence of Taijiquan. 

Cloud Hands

Chansijin 缠丝劲 (reeling-silk energy) is the source of Taijiquan’s force, and Cloud Hands 云手 is a foundational practice to expressing and developing it.  Clouds hands is not merely a hand technique but an embodiment of Taijiquan’s core principles.  It is both a “moving stance” and a “condensed expression of Taiji.”  

Cloud Hands requires the entire body to move as one like a rolling sphere. Wrists, elbows, shoulders, waist, hips, knees, and ankles coordinate to form a three-dimensional, circular rotation.  The key of the movement lies in the waist, with power generated from the hips. Practising Cloud Hands trains the waist and hips to rotate left and right like a door hinge - flexible yet stable - rotating smoothly from side to side and driving the whole body, achieving the principle that “force issues from the spine.”

The centre of gravity shifts continuously between solid and empty, and the whole body blends into the movement.  Yin and yang, empty and full, opening and closing are the essence of Cloud Hands. When the left hand rises it is yang; when the right hand lowers it is yin. When the weight is on the right it is full; on the left, it is empty. As the weight shifts, yin and yang transform accordingly.  The entire movement is about finding dynamic balance between yin and yang.  When the hands move outward, it is opening, but the intention should carry a sense of closing. When the hands draw inward, it is closing, yet there must be a sense of opening.   Shifting the centre of gravity continually between the legs strengthens lower-body support and stability, while developing coordination in the alternation of empty and full in the legs - to facilitate a fundamental skill - the Taiji cat-step footwork. 

In execution the hands move, the eyes follow, the body turns, the steps shift - every joint in the body connect, to fulfil the Taiji principle “when  one part moves, the whole body follows”, and the coordination of hands, eyes, body technique, and steps 手眼身法步.

The rotation of the arms in Cloud Hands involves a spiral, coiling quality, like wringing a towel.  This “reeling-silk energy” is the source of Taijiquan’s explosive power.   In push hands, it serves as an effective technique for neutralising linear attacks, using waist and hip rotation along with the rolling of the arms to wrap, absorb and dissolve an incoming force.

On "Closing"...

 A common pitfall among many practitioners is the (over)emphasis put upon the practice while neglecting the closing/retaining routine.  Most treat the “closing posture” as a dispensable ritual. They often fail to realise that these last moments of every  posture and each routine are precisely what determine the advancement of one’s skill. 

Yang Luchan is credited to have said, “Practising boxing is like gathering sand; retaining is like building a dam.” This means that the vital energy and internal strength mobilised during practice must be “retained” within the body through specific methods; otherwise, it’s like a thermos flask without a lid—the heat dissipates very quickly.

During a set of form movements, the muscles alternate rapidly between tension and relaxation, capillaries dilate, and vital energy and blood circulate swiftly through the meridians. Abruptly stopping is like slamming the brakes on a speeding car, which can cause reversed vital energy and blood to accumulate in the joints, causing aches and injury after practice. Conversely, failure to stop is like a runaway car that will invariably run out of fuel.  

There is a widely recognised principle in the martial arts world:  “three years to practise boxing 三年練拳, ten years to learn to retain the skill 十年收功.”  It means that the forms and techniques can be quickly learned, but whether the cultivated energy and strength can be internalised and made one’s own depends entirely on the skill of the closing routine i.e. the retaining process. Many martial artists who had been strong in their youth but suffered from a body full of ailments in old age often faltered precisely because they never realised the art of “retaining the energy.”

The art of spiralling...

An old Taijiquan saying goes:  "Taijiquan is the art of spiralling. Without understanding this, one does not understand the art."  There are two kinds of  "spiralling method",  involving Orbital Revolution (Gongzhuan公转) and Axial Rotation (Zizhuan自转).  The integration of both enables one to experience the subtle state of “energy moving like drawing silk”, and to develop the jin of Taijiquan.

 “Orbital Revolution” refers to the overall movement of the body in which the waist and hips serve as the central axis, leading the arms and legs to trace arcs through space. The limbs move in coordination, driven by the rotation of the torso.  It emphasises whole body movement - ensuring that all parts of the body move in sync, rather than operating independently.

"Axial Rotation" refers to localised, spiral movements within individual limbs, most typically in the clockwise and anticlockwise twisting of the hands and arms.  Even in the most simple lifting movements, the arm subtly "rotate," like wringing a towel.   The principle also applies to the lower limbs.  "Reeling silk energy" (缠丝劲) is generated in this way.

Many practitioners focus solely on "orbital revolution" in their training while neglecting "axial rotation."  As a result power gets stuck at the shoulders.  In practice, "orbital revolution" and "axial rotation" work together - like the earth orbiting the sun while spinning on its axis. Without rotation, one cannot receive, nor redirect and neutralise an incoming force.  Without revolution, rotation loses its foundational axis, and limb movements become ungrounded and weak. 

Clarifying the relationship between orbital revolution and axial rotation in different parts of the body is primarily to achieve overall coordination, avoid superfluous movements, and prevent internal contradictions in one's power. Any movement that is unnecessary, excessive, or irrational is considered superfluous.  By eliminating such movements the body move as one integrated unit, generate "unified energy," and avoid the pitfalls of dispersed force, excessive rigidity, as well as the errors of yielding too much or resisting too hard in practice.

These concepts are rooted in Daoist philosophy and Chinese martial arts principles, where the body is seen as a dynamic system of interconnected rotations. They highlight the importance of integration (whole-body movement) and differentiation (localised spirals) in achieving martial efficiency and health benefits.

 

Why Do We Move Slowly?

Moving slowly is not the goal of Taijiquan, it is the foundation of learning Taijiquan well.  As an early writer of Taijiquan Chen Xin wrote: "From beginning to end, one must move slowly. If you can be slow, then be as slow as possible. When slowness is practiced to the highest degree, agility will also be achieved to the highest degree…This is what people usually find astonishing, yet they do not realise it is the result of the arduous work done beforehand.”

The slow practice of Taijiquan helps to standardise one's movements and allows for a deeper appreciation of the rich nuances and essence within the forms. Slow practice is detailed practice; detailed practice enables complete relaxation of different parts of the body; and complete relaxation allows one to adapt to the  myriad changes, achieving a state of unified body and mind. If movements are practised too quickly, many subtle aspects—such as the nuances of posture, transitions, and connections between movements—may be glossed over, leading to incomplete or inaccurate execution.

Slowly learn to feel how one movement seamlessly and continuously connects to the next. This connecting process links what comes before to what follows. Without smooth connections, transitions between movements cannot be fluid, the folding and changing actions cannot be realised, and the continuous, unbroken flow of silk-reeling energy cannot be developed.

During slow practice, it is essential to achieve “slow but not dispersed, slow but not broken, slow but not stiff and, slow but not dull”.  Slow practise is ultimately for the purpose of speed, but this speed can only emerge gradually on the solid foundation of slow practice.

Cultivating the root...

To understand the movement pathways of Taijiquan's force, practitioners often concentrate on training the hands and body. However, beginning from the feet is the essential path.  To achieve this the focus of Taijiquan lies in cultivating the root.  If the feet are unstable during practice, even if the upper body movements are correct, it will be difficult to manifest the characteristic whole-body integrated force of Taijiquan, because the power of Taijiquan originates from the root.  

When practising, the mind should focus on both feet. The lower body must be stable, with the feet firmly rooted, the toes ‘gripping’ the ground, the Yongquan (Bubbling Well) acupoints hollow, and the centre of gravity steady. The feet must be solid, channeling the body's weight into the ground to generate a downward stepping force. During the form, one must constantly pay attention to the stability of the heels, clearly defining the feet's position, angle, shifts in the centre of gravity, and the axis of rotation to maintain dynamic balance. This reduces the burden on the knees and helps resolve knee pain issues. At the same time, pay attention to the transitions between the substantial and insubstantial in the feet—the substantial foot must be strong, while the insubstantial foot must be light and empty. 

Power originates from the feet, passes through the waist as a pivot, and is transmitted to the point of force expression through the coordination of the body. The feet must step firmly into the ground to generate force, the legs serve as the main conduit of power, the waist governs the transformation of force, and finally, the force reaches the hands. This entire process must be executed seamlessly in a single flow.  

Practising Taijiquan from the feet is a long-term endeavour. With prolonged training, the foundational stance work of the feet will become increasingly solid.  In Tuishou  it allows one to respond with ease,  to disrupt an opponent's root while maintaining one's own centred stability.

 

Three core principles...

 The Three Core Principles for Beginners of Taijiquan are: 1. loosening the arms 2. moving the waist 3. rooting into the legs. These fundamentals are essential to create correct structure, strong posture, smooth energy flow,  balanced movement and gradually  internal strength.

1. The arms are the extremities (final links) in the energy chain and must be supple, responsive, and coordinated with the body.  This can be achieved by observing the core principles 四松三随 "Four Loosenings and Three Followings":

Four loosenings - Sink the shoulders (the *Jianjing* 肩井 acupoint relaxes);  Drop the elbows (the *Quchi*曲池 acupoint retracts); Settle the wrists as if pressing on water (maintain subtle energy in the *Shenmen*神门 acupoint ); Extend the fingers (the *Laogong*劳宫 acupoint remains hollow).  

Three Followings - Arms follow the torso (waist movement drives the arms);  strength follows qi (coordinated with breath);  shape follows intention (the mind guides the motion).

2.  The Waist is the conduit of power, connecting the upper and lower body through rotational movements and driving Taijiquan’s spiralling energy.  Waist movement is distinct from hip movement.  Beginners often confuse the two, leading to excessive hip swaying.  Its essence lies in the “three axes of motion”:  

Vertical axis, the foundation of upright posture. (*Baihui* to *Huiyin* 百会-会阴 line forms the central axis);  

Horizontal axis, like a millstone turning horizontally (*Mingmen* to *Shenque* 命门-神阙 line serves as the waist-rotation axis); 

Sagittal Axis, that acts as the flexion-extension axis for forward-backward undulating motions.

3. Rooting into the legs is the foundation of Stability.  Ground the body like roots of an old tree to develop strong legs that act as the base from which all power originates. The core Principles for rooting are the 三沉四稳 "Three Sinkings and Four Stabilities":

Three Sinkings - Sink energy to the the feet  (qi to *Yongquan*涌泉), feet planted on the ground; 

Sink force to the hollows on the knees (jin spring-loaded to *weizhong*委中); 

Sink intention to the earth’s core (rooting like a tree). 

Four Stabilities - Stability when single-leg weight-bearing;  

Stability in transition between empty and solid (catlike footwork);  

Stability in rising and falling (screw-like spiral boring motions); 

Stability in explosive force (spring-loaded push off).  

These methods interlock to form Taijiquan’s energy cycle:  Loosened arms channel energy to the extremities.  A mobile waist trains multidirectional power and circulates energy through the meridians.  Stable legs generate power from the ground.

Forms: Gongfu's treasure maps

 The Form (Taolu 套路) is like a living history of martial arts.  Each form is like a treasure map, containing the crystallised wisdom of past masters. For example, the expansiveness and dynamism of Changquan (长拳), the unique body method and harmony of Taijiquan （太极拳）, the characteristic evasive footwork of Baguazhang（八卦掌）—these distinctive methods are all passed down through the vehicle of the forms or taolu. 

Through the taolu, practitioners get the key to understand the philosophies and techniques of various styles and systems,  trace their development,  integrate the essence of different periods and regions, and broaden their martial arts horizons.

The taolu is an effective approach that allows more people to access systematic martial knowledge and skills.  It provides a standardised method of transmission to ensure that techniques are accurately transmitted without the loss or distortion of skills.

However, the criticisms of forms today are not entirely unfounded. These criticisms primarily stem from situations where practitioners learn only external movements  without understanding the underlying philosophy, techniques and training.  There is indeed a phenomenon where some enthusiasts are content with merely memorising the sequence and the superficial aspects of a form, neglecting the profundity behind it. 

This superficial approach reduces a taolu to mere combinations of movements, stripping them of their original meaning and value. It is akin to reciting the lines of a poem without understanding the concept and emotion—the poem becomes hollow and lifeless.  Similarly, practising taolu  without the support of techniques and training methods can only offer visual appeal but fail to deliver the true benefits of martial arts in combat, health, and other practical applications.

The Method and Goal of Fangsong...

 Fangsong 放松 (releasing tension) is at the core of Taijiquan practice. It is both a method and a goal by which one can develop acute sensitivity to accurately perceive the ground’s gravitational and reactive force, enabling fluid movements and transitions.

Fangsong must be both orderly and effective:

1. Orderly relaxation: Relax gradually in an orderly manner following the sequence of points, lines, surfaces, and the entire body. A correct starting point is like an electrical switch or a water valve, determining the overall movement. When the starting point relaxes, related areas naturally follow.

The line refers to the direction in which the intent of relaxation flows and the path it takes. The intent of relaxation starts from a point, moves along the line, spreads across the surface, and reaches the entire body.

2. Effective Relaxation: Effective means achieving a clear distinction between insubstantial 虚 and substantial 实 (between emptiness and solidity), creating a sense of flow between internal intention and external form. In Taijiquan, the feature of distinguishing between emptiness and solidity is lightness and heaviness. The basic method to achieve this is to relax downward (partial sinking) in one area to create a sense of weight. The corresponding area naturally becomes light . The shifting of heaviness and lightness within the body generates the continuous feeling of flow.

Letting go of oneself...

The concept of “sheji”舍己 (letting go of oneself), “congdi”从地 (following the ground), and “jieli”借力 (borrowing strength) are not mere technical requirements but explain the important core principles in the practice of Taijiquan. Letting go of oneself is for the purpose of following the ground, and following the ground is for the purpose of borrowing strength. 

Letting go of oneself (sheji) is to relinquish one’s subjective bias and views and to resist from acting on one’s own impulses;  to let go of the reliance on physical strength and completely release the body and mind from unnecessary tension.

Following the ground (congdi) involves consciously sensing and complying with the force of the ground and avoid fighting against it.  Sink downwards naturally by following the pull of gravity (relying on your own body weight).  Rise by borrowing the ground’s reactive force (leveraging your sense of lightness).

Avoid shifting along a straight line. This ignores the existence of gravity.  Avoid shifting your centre of gravity along an “upward arc”. This manifests in errors such as over-reaching, falling short, resisting and strong-holding during applications.  Instead, shift the centre of gravity in a “downward arc”,  to maximise relaxation and achieve harmonious integration with the ground force - to achieve the state of “sheji congdi jieli” - touch, connect, adhere and follow the ground force . 

Letting go of oneself, following the ground, and borrowing strength require “fangsong” 放松 (releasing tension) that is both a method and a goal. Only through fangsong can one develop sensitivity and accurately perceive both gravity and the ground’s reactive force (heaviness and lightness) in order to achieve overall harmony and smoothly follow the ground force like water flows.

 

"Empty Armpits"...

 Anyone familiar with the fundamentals of Taijiquan theory has probably encountered the phrase, “sink the shoulders, drop the elbows” (沉肩坠肘).  This principle emphasises relaxation and sinking—first by relaxing the shoulders allowing them to sink, and then letting the elbows naturally drop.  

To achieve “dropping of the elbows,” there’s another essential concept - “empty armpits” (空腋).  This term literally means “keeping the armpits empty”.

From the perspective of the elbows, two key elements are involved: firstly, that “the elbows do not leave the ribs” and secondly, that “the elbows do not press against the ribs”.   Balancing these two principles—keeping the elbows close to the ribs without pressing against them—is critical.

In China the analogy used is to imagine holding a soft and springy steamed bun under each armpit while practising. To maintain the bun in a state of “almost holding, yet not holding,” one must apply just the right amount of pressure. Squeezing too tightly will flatten it and not holding enough will cause it to drop. This practice protects the ribs with the elbows while preserving arm flexibility. Over time and with consistent effort, the habit of “empty armpits” develops, facilitating the proper execution of “sinking the shoulders, dropping the elbows”

Most traditional martial arts emphasise similar ideas. The reasoning lies in two key aspects of combat: defensive protection and enhanced power generation. When the arms are raised too high and the elbows are too far from the ribs, the rib area becomes exposed and vulnerable. Maintaining proper alignment also allows power to be transmitted more effectively and with greater penetration.

Although many people practise Taijiquan nowadays primarily for health, cultivating the habit of “empty armpits” through persistent practice can be beneficial.  From a Traditional Chinese Medicine perspective, this practice  “opens” the “Jiquan point” (an acupoint under the armpit), enhancing the circulation of qi and blood through the upper limbs. This is beneficial for the Heart Meridian of Hand Shaoyin and its normal function.

Sinking Qi to the Dantian...

The term "Qi Sinking to the Dantian" (气沉丹田) is mentioned in various fields in the Chinese language, in martial arts and internal practices, in sports, arts, theatre performances, singing techniques and many more.

"Qi" commonly refers to the breath; but it also includes innate energy, the subtle essence within the organs; the body’s sensations; a person’s emotional states; and much more. 

To achieve this in taijiquan practice it may be helpful to use the term "Focus on the Dantian".   “Qi sinking to the Dantian” is the result of performing actions such as  "relaxing the chest and rounding the back", "sinking the shoulders and dropping the elbows" etc.   These actions create a sensation of "loosened, grounded strength" in the lower body.  We’re using this "loosened, grounded strength" to cultivate a sense of "Qi."  The "Qi sensation" helps direct our centre of gravity toward the lower abdomen around the Dantian area, guiding it downward smoothly and eventually achieving an ideal framework of lightness above and solidity below.

The process is also helped by abdominal breathing.  It involves the diaphragm constantly contracting and relaxing, pressing on the abdominal cavity, which produces a feeling of heaviness, fullness and strength in the Dantian area. 

"Focus on the Dantian" and  "Sinking Qi to the Dantian" are about creating a certain sensation. Ultimately, it’s more about the use of "intention" rather than the use of Qi or force to achieve this.

Sensing Energy

 “Mo Jin” (摸劲), or “sensing energy,” is a lifelong journey of exploration for practitioners.  It is built upon the foundation of “Shun Jin” (顺劲), or “following energy”, in accordance with the Taijiquan principles of not resisting or losing contact, adhering, sticking, following, yielding to the opponent, and borrowing the opponent’s force. 

Through this process, one experiences the transformation of Yin and Yang within the body whilst exploring the profundity of neutralising, borrowing force, and redirecting it to overcome an incoming force.  Since Taijiquan uses small force to defeat greater force and softness to overcome hardness, its subtleties must be understood and mastered. Therefore, practitioners need to train in both “shun jin” and “mo jin”.

The training of “mo jin” starts with mutual energy feeding exercises, e.g. in cooperative tuishou practice, where partners exchange force, receiving and transforming it.  In the partner’s incoming force, one learns to perceive the speed, direction, and path, and to respond with appropriate receiving and neutralising, adhering and controlling actions, exploring the ideal outcomes. Throughout the process, practitioners must continually eliminate their inherent stiff force and cultivate the acquired relaxed, pliant, and sensitive internal energy, ultimately reaching the level of “dong jin” (懂劲), “understanding energy”.  As the Taiji classics say, “from familiarity comes understanding, and from understanding one progresses to divine realisation”.

Understanding energy is gained through the constant practice of “shun jin” and “mo jin”.   One must first know the trajectory, transformation, function, and effect of one’s own energy.  At the same time, one must also understand the direction, magnitude, speed, and nature of the partner’s/ opponent’s energy, according to the principle of Yin-Yang transformation. The aim is to match Yin with Yang and vice versa,  and ultimately to achieve a harmonious balance of both.

Expand and conceal...

 A boxing adage says: ‘Extend it and it fills the universe, withdraw it and it conceals in covertness’.   And a less metaphoric saying, ‘First seek to expand, then seek to contract’.

Based on the foundation of fangsong, when you've essentially achieved the ability to move without using force, know your range without exerting strength, found your most comfortable state during practice, and gradually gained a sense of control and feel over your body, the next level of intention-driven practice will be to  ‘extend to fill the universe,  withdraw to conceal in covertness’.

The core principle of internal practice is fangsong.  However, fangsong should also reach an optimum state.  It should be expansive and extensive;  open until you can no longer open, extend until you can no longer extend (hence ‘extend to fill the universe’).  Taijiquan facilitates this through its spiral rotational motions.  During the process, all parts of the body remain without force and without exertion.  The  extension is through release and elongating, not pushing or pulling.

‘Withdraw and conceal in covertness’  involves not using strength during the process of contracting into compactness.  Compactness does not mean small movements but refers to movements that are retracting, with the limbs rolling back in, and the body contracting and concealing so that intentions cannot be detected by others . Practising compactness is about practising yielding and neutralising.

 Although the external appearance of the movements shows expansion and contraction, in essence, we are practising the release and withdrawal of internal energy. The two forces can combine and even intersect. This is practising two functions. Ultimately, the body should be trained to open and close freely and with agility.

Doing nothing, accomplishing everything...

Taijiquan is a process of  nurturing one’s character and cultivating one’s mind, ultimately achieving the state of "doing nothing, accomplishing everything."

"With no thoughts, the spirit clears; when clear, the mind and intention settle." Only when the mind is calm and the spirit stable can the body relax, the energy sink, and the spirit concentrate, thereby reflecting the refined nature of Taijiquan 

Therefore, first eliminate feelings of anxiety and impatience, clear the mind of desires, stay calm and composed, execute every move with discipline, and gradually, through long and regular practice,  difficulties will be overcome.  Achieving effortless transformation comes with cultivation and unhurried practice over time, until it arrives naturally within your own capabilities and mindscape. 

Throughout practice one must adhere to the principles of relaxing the body, focusing the mind, and stabilising the spirit. Strive to achieve lightness, softness, roundness, evenness, sinking, steadiness, and tranquility. Gradually, the entire being merges with nature, as if the whole body is bathed in the atmosphere, entering a state of emptiness, extremely relaxed, extremely peaceful, extremely light and agile. This is what is referred to as, "Lingering along the way, moving calmly without haste."  At this stage of practice, one is fully immersed, finding great enjoyment in the process. 

The goal is attainable but cannot be forced. Practitioners must have a correct understanding and perspective of their practice, the process of moving from intellectual understanding to physical mastery and the emphasis on the integration of principles and techniques and diligent and meticulous study.  A dedicated approach that naturally leads to realisation and mastery. 

Synchronising the Hands

Taijiquan practice requires the two hands to achieve "mutual attraction and mutual connection."  From an external perspective, it is the coordination and synchronisation between the two hands. From the aspect of internal strength or the practitioner's personal sensation, it is as if there is a rubber band between the two hands, providing both outward tension and inward pull.

The "mutual attraction and connection" of the two hands play a crucial role in terms of the attack and defence aspects in Taijiquan.  The upper limbs are the primary “weapons” for attack and defence, and the hands, being the extremities of the upper limbs, are the "vanguards". Therefore, the quality of the movements of the two hands directly determines the effectiveness of defence and attack.

Hands movements are expressed in three fundamental ways: double-opening, double-closing, and one opening and one closing. Opening movements involve centrifugal force where the hands move  outwards away from the body; closing movements involve centripetal force where the hand move inwards towards the body.  

Taijiquan movement principle incorporates continuous opening and closing movements from beginning to end. The opening and closing not only apply to the hands but to the entire body. The quality of the opening and closing determines a practitioner’s level of proficiency.

The coordination of the hands in attack and defence follows its own rules and its own unique and logical sequence of movements. By adhering to these rules, the combinations of hand movements (in conjunction with the various requirements of body and foot movements) can evolve into a myriad of techniques and applications, transitioning from “having defined moves to having no defined moves; where every place has no moves yet every place has moves.” 

(June 2024)

TCM and Taijiquan's Starting Movement

Following on from the subject of the previous post regarding the requirements of the commencement  movement:  

Why is it emphasised that the starting stance be "feet shoulder-width apart, toes slightly wrapped inward?”

From a functional/martial arts perspective, having the feet shoulder-width apart allows for easy movement forward and backward; wrapping the toes inward enables stability, allowing for roots to be established and force to generate from the ground.

As an internal martial art, Taijiquan incorporated some complex principles of TCM to optimise the body’s internal mechanisms besides health preservation. Its commencement or preparatory posture opens up the body's blood and qi circulation, allowing the six major meridians to be unblocked, thus preparing for the next step of training involving “shou yan shenfa bu” - hands, eyes, body method, foot work.

Incorporating a TCM perspective, standing with feet shoulder-width apart helps open the three yin meridians on the inner thighs: Zhu Taiyin ( spleen  meridian),  Zhu Shaoyin (kidney meridian) and  Zhu Jueyin (liver meridian).  The inner thighs stabilise the legs as they swing forward and backwards to walk and run. They are also critical for support and movement for lateral (side-to-side) movements.  For example, strong inner thighs are crucial for sports such as basketball, tennis, squash, horse riding etc.

"Toes slightly drawn inwards" opens the three yang meridians on the outer thighs: Zhu Taiyang (bladder meridian),  Zhu Shaoyang (gallbladder meridian), and Zhu Yangming (stomach meridian):  the proper flow of energy through the Zhu Taiyang  enables the muscles of the back to hold the body upright with ease. The Zhu Shaoyang meridian, translated as The Lesser Yang meridian, covers the largest area on the side of the legs, trunk, and head. When the energy is flowing properly through the meridian there is balance between movement and muscle tone in the front and back of the body. The subtle shift of the transfer of movement from front to back is responsible for balance, coordination, and the dynamic range of motion that is possible with the body.

(May 2024)

TCM and Taijiquan

Not just in Taijiquan, but almost all martial arts styles, commencing movement often begins with stepping out with the left foot rather than the right. This probably requires an explanation using Traditional Chinese Medicine (TCM) theory. 

According to TCM, the left side is associated with the liver, while the right side is associated with the lungs. The left side represents liver qi, and the right side represents lung qi. Stepping out with the left foot first opens the blood vessels, then stepping out with the right foot activates the respiratory mechanism. This is because blood circulation is slower than respiratory circulation. By opening the blood vessels first and then the respiratory mechanism, blood and qi can achieve balance. If the right foot were to step out first, it would activate the respiratory mechanism before the blood circulation, making it difficult for the blood to catch up during practice. 

In TCM, the concept of "left liver, right lung" does not align with Western anatomy. This is not because TCM is unaware that the liver is on the right and the lungs above, but because TCM focuses on the functional properties of the organs' qi movement rather than their physical locations. So, while the liver is on the right, its main function, which is associated with blood, moves towards the left (yin qi moves to the left, ascending); and while the lungs are above, their main function, associated with qi, moves towards the right (yang qi moves to the right, descending).

(April 2024)