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.