High, Medium or Low Frame?

Each posture of traditional Taijiquan, whether low, medium or high, has its own strength and purpose. 

The purpose of a low frame is to train the muscles, bones and external appearance of the whole body in order to develop lower body capability - xiapangong.    The low frame stretches the muscles, extends the bones and exaggerates opening and closing...which in time increases the range of kua actions; strengthens the support capability of the legs; improves the flexibility of the waist and kua; enables the downward shift of the centre of gravity and the stabilisation of the lower plane. Throughout the process of developing  xiapangong pay strict attention to the specifications of the routine, eg. the hand positions for hand placements; the feet positions for footwork; the anatomical positions for the body method; and how to facilitate changes of directions.  This is the stage of “learning rules and training gongfu”.

The medium frame is the most common method of practice as Taijiquan progresses. The frame is conducive for whole body relaxation and sinking qi and to realise the light ethereal conversions between substantial and insubstantial. The focus of middle frame practice is on the whole body, seeking the three internal and external harmonies .  The mind/intention drives the movements of the body and the energetic conversions are no longer under the domination of the body’s strength.   Every part of the body is relaxed and pliant -  the waist-kua, knees-ankles, feet-hands, shoulders-elbows, head-neck, chest-back. Movements are completed alternately during the process of qi/jin sinking to the feet and then rising to the top, whilst striving to keep the centre light and natural. It is a perpetual cycle, with neither substantial or insubstantial taking precedence. Achieve skill through the comprehensive understanding of taijiquan principles through mastery of all relevant practice.   This is the stage of “abiding by the rule, compliance with the rule”.

The high frame practises qing-ling-yuan-huo - to be quick and skilful, flexible and smooth.  The goal is for every joint of the body to have a universal ball bearing that is capable of moving smoothly and efficiently. Each and every part of the body seems to have its individual autonomous control.   This stage of practice is almost exclusively internal with the cultivation of zhongding gongfu - central balance/stability- being the objective. Zhongding is considered the soul of the thirteen (all) potentials of Taijiquan and is highly regarded by long time practitioners.   Practice at this point is not to impress externally or being aesthetic. However possession of the skill renders the practitioner untouchable.  Movements are unpredictable and unfathomable and every part of the body is useable. This is the stage of “intangible ‘nothingness’”.

Taijiquan Jin

Jin is not strength, but the improvement and refinement of strength. Jin is not posture, but action. Posture is the preparation and completion state of the action, while the action is the process that joins one posture to another. Jin is not spirit, or expression, or aesthetic, although it can take on a spiritual expression and look very beautiful. Jin is not qi, but it needs qi. Jin is not a substance, but it depends upon a substance to accomplish it. Jin is neither intention nor willpower, but it requires the guidance and concentration of intention and willpower.

The Role of the Kua - Pt 2

 Continuing from the last post about the “kua”....

In discussions of Taijiquan, there is much confusion and misunderstanding about the Chinese word “kua”, which is not adequately represented by the English translation to “the hip". It is helpful therefore for practitioners of Taijiquan to be clear what the kua refers to.

In Taijiquan the common Chinese term "kua" refers to several different areas around the hip joints:

1. At the top of the thighs on either sides of the huiyin point. The common Chinese saying in Taijiquan is "one kua is kua, two kua is dang" (taken singly it refers solely to the kua ; when both sides are utilised the dang ie the crotch is formed). The instruction for “kua drawn and gathered inwards” or the common mistake of “protruding dang” refer to this part. Only with adduction in this area can the body's natural load sink to the soles of the feet, which is very important in Taijiquan practice. It makes it possible for the dang to be kept level.

2. The connecting point of the inguinal crease, thigh and lower abdomen. Actions of the kua include: "tucking", "pulling", "closing", "wrapping", "biting", "twisting" etc. The twisting and wrapping of the kua are important actions in the transition between substantial and insubstantial and during stepping. When the stance is low, the kua enables the lower abdomen to drop firmly to the top of the thighs. The waist mentioned in the phrase "the crux of the action is in the recess under the waist" refers to the soft tissue under the ribs, and the "recess" refers to the kua; the two are closely connected. When the kua is wrapped, the waist and recess becomes a whole that also facilitates the sinking of the shoulders.

3. Above the inguinal crease, just above the thigh, the part that joins the femur to the pelvis. 

Instructions such as to “loosen kua”, “sink kua”, “ settle kua”, “lower kua”, “deliver kua”, “fold kua” etc all refer to this area, playing crucial roles in Taijiquan practice. Changes in the direction of the chest is enabled by the pliancy of this part.

4. The hip bones on the left and right sides of the buttocks. ·This is the area affected when the kua is pushed forward or sideways due to stiffness and rigidity. If the hip joints are pushed forward and stick out, the buttocks will not sit in between the legs, and the dantian and body’s core will be misplaced. Stretch and extend the muscles and ligaments around the kua to enable more movements and flexibility in the area.

The Role of the Kua

 

The "Kua" is not a familiar word to the layperson, but people who practise Taijiquan are very familiar with the word. This is because the “kua” plays a key and decisive role in the practice of Taijiquan:

1. It is the bearing that connects the upper and lower planes of the body. The coordinating actions of the kua enable the upper plane to rotate left or right that in turn put into motion the actions of the four limbs.

2. It allows the transmission of strength. The body’s natural load can be transferred to the bottom of the feet by loosening the kua, making the upper body light and the lower body stable. The rebounding force of the legs and feet on the ground can be transmitted to the waist through the rotation of the kua.

3. It uses folding and tucking motions to adjust the height of the body. In Taijiquan the height of the body and the usual half squat/sitting position are achieved by the folding and piling of the kua.

4. It is a generator of the body’s power source. Pushing off the ground starts with either "loosening and sinking" or "rotating and sinking", using the ground's rebound force, which is then transmitted sequentially to the hands.

In the Taijiquan context, "kua" is not muscle, tendons or joints and bones. The whole area that connects the thigh bones and pelvis is collectively called "kua".

In discussions of Taijiquan, there is sometimes confusion and misunderstanding about the Chinese word “kua”, which is not adequately represented by the English translation to the "hip". It is helpful for practitioners of Taijiquan to understand what “kua” encompasses.

A Few Words on Taijiquan Fajin

The characteristics of Taijiquan fajin is the combination of the linear rebound strength generated from the ground and the spiral rotational strength of the body (left-right rotation, top-bottom folding), together with the optimisation of the body’s integrated strength, and in relation to the precise contact point of a target.

Fajin is actually a combination of displacement and spherical movements; but in addition to that, at the precise moment of fajin, as well as pushing from the ground the waist and arms unfold, resulting in the characteristic explosive power. Many Taijiquan players find it difficult to execute fajin, or are not doing it properly.

The reason may be that whole body power is not integrated. The actions of generating force from the ground and the rotational spherical movements of the waist and upper limbs are not synchronised and its implementation is interrupted.

The second reason is insufficient tuishou experience and skill - to realise what is over-reaching and under commitment (too hard or too soft); to know when to neutralise force and when to take advantage of gaps; to not be always in a passive position; and not able to sense the best moment for fajin.

‘Listening’ skill and fajin are closely linked. Without this realisation a player may only be able to bear or overcome forty percent of an opponent’s power, and emit only about twenty percent of his own power (the ideal suggested is at least eighty percent). Fajin needs to be crisp, delivered to the intended point and produce the desired effect. Cracking away randomly with no intention and no content is a common sight with many practitioners.

 

A Few Words on Zhan Zhuang

When doing zhan zhuang practice, people often place their focus on qi. This may be over-emphasising one aspect of zhan zhuang. Although standing does produce a sense of qi, it is a natural phenomenon and a reaction of the body during practice. Feeling it but not being able to control it means you cannot bring it forth and utilise it. Although Taijiquan is a practice that cultivates internal gongfu, "internal" is not only qi; the bones, muscles, tendons and ligaments etc and the viscera are also "internal" aspects. 

 

From the beginning Taijiquan practice involves all these things. So zhan zhuang first, regardless of qi, must involve loosening and extending your muscles and bones etc with correct alignment. The main areas to loosen and extend being the shoulders and kua. The sign that the basic loosening process is in place is when you are able to hang the two arms and maintain a half circle position for an extended time. The length of time you can hold depends entirely on the degree of looseness and relaxation you have achieved. The sign that the kua is released is when the body's power and weight are able to go downwards to the ground through the muscles at the back of the legs (not the muscles in the front of the legs that causes knee pain and injury).

Fixing Basic Skills...

So when people talk about Taijiquan practice and go through the repertoire of forms they can do, sweating profusely as they complete their training, what in fact are they training? Many people practise Taijiquan forms diligently everyday but are not aware of the importance of jibengong, the fundamental mandatory skill.

 

How is the form supposed to be practised? Through static posture, through simple movements, and through the coordinations of different actions - in order to extract the qualities of expanded and buoyant strength (peng jin), loose and heavy strength (song chen jin) and integration of the different strengths of the body (zheng ti jin). Once the basic skills are in place, put them in each movement and posture, according to the different form in order to experience them in different settings. The actions may be different but the requirements cannot change. Only when these requirements are encompassed in every action of every form you practise, then your practice is successful and meaningful and you are in fact practising Taijiquan.

 

 

Unlocking Taijiquan's "Genetic Code"

To get the most out of your Taijiquan practice, you must be able to unlock its ‘genetic code’, to decipher the set of rules and information encoded within the pattern and arrangement of the art. Only then can you practice its essential wisdom, its intrinsic quality and will it hold its lasting appeal. Only in this way can you get the returns you wished for when you took up the practice; to benefit from it every time you practice; to "do it ten thousand times and feel it ten thousand times."

Taijiquan requires practitioners to access the inner wisdom (capabilities) within themselves - "seek the cause in oneself."   This is the most fundamental element, and is also the only way to the essence of Taijiquan.

 

Fulfilling the Principle of Duality

Taijiquan first requires expansiveness then compactness. However the expression of expansiveness is controlled and precise. If expansiveness is overdone and not within boundary then it may be difficult to achieve compactness at a later stage.

 Compactness does not mean being tightly locked. It is an integration of all parts of the body that are capable of expansion and contraction. Fulfilling the core principle of duality - “within expanding is contracting” and “within closing is opening” - the mutual transformation being its root.

Taijiquan is a practice of reconciling paradoxes. Practitioners are often hovering between the “rights” and “wrongs” as there are no absolutes. There is only a minuscule between over-doing and under-doing. Just in the correct distribution of expansion and contraction and the body exhibits a strong and impenetrable “peng jin”. A little over is resistance, a little under is lax. “Peng jin” should be a state that is not in response to an outside stimuli. The inability to maintain this state during transitions of movements directly affects structural cohesion and transformation.

 

 

Some key points to practice...

Some key points to practice:

*To practise any movement, the body should be divided into Yin and Yang, insubstantial and substantial, open and close, that is, expansion and contraction. For example, the left side of the body contracts, the right side expands; expand on the right, contract on the left; the upper body contracts, the lower body expands; the front expands, back contracts etc..

*The emphasis of practice is not on the fixed postures of a form. It is on the transition movements between the fixed postures.

*"Song chen" (release and sink) is not about the whole body sinking. Only release and sink from below the Mingmen. Above that there is rising.

*When there is a place in the body that cannot be released, stop thinking about that place and let go of the place above or below the place of tension.

*Always keep three places insubstantial, the middle of the palms, the chest and the centre of the feet.

*What is the right way to “release and sink”? Sink is not dropping like a stone. It should be like a light piece of paper falling to the ground. The left side sinks, the right side rises, then the right sinks and the left rises. Like this, it falls to the ground.

*Only on completion of one posture and all the movement criteria are in place, do you start the next posture. Be strict and disciplined.

*All movement begins and ends at the "midline" of the body.

*One way to loosen the shoulder, sink the elbow, and sit the wrist: first, relax the whole hand. Use the intention to open the shoulder joint. Imagine opening a valve in a water pipe, let a stream of water slowly flow through the shoulder joint into the upper arm. When the upper arm is filled with water, the elbow sinks under the weight of the water. Then let the water continue to flow through the elbow joint into the forearm. When the forearm is also full of water, open the wrist joint and let the water go to the palm. Open the hukou and let the water finally flow to the fingertips.

Select one key point to practise at a time. However a key point is only a means or a tool to help us achieve the requirements of Taijiquan . When a key point is understood and realised we should forget it and let it occur naturally.

Training Taijiquan Power

The power of Taijiquan is not just about strength. It is a comprehensive and integrated quality. It is strong and soft power generated by the coordination between internal consciousness (intention) and external movements. This power is changeable and flexible. Therefore, the improvement of power cannot only rely on training methods that increase the body strength. Training involves a holistic approach; not only to increase strength, but also to incorporate consciousness. In Taijiquan it is the consciousness that expedites power.

 

There are often misunderstandings about power training in Taijiquan, that it comes from fast and hard movements. In fact, contained within the process of form training in taijiquan are the potentials and intentions of power that are not often obvious. The theory says: "Taijiquan is a needle hidden in silk floss; gentle yet firm”. That is to say, although the external movements are gentle and slow, the internal support force is strong. The power of Taijiquan is embodied in the slow and gentle movement through the coordination of the different parts of the body under the direction of intention/consciousness. This is the kind of internal power training required.

 

To improve the overall skill of Taijiquan, the most fundamental is to improve the integration of the body’s frame and movement with the mind’s intention. That's the reason why through the generations Taijiquan masters practised the routines for a lifetime.