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.