Taijiquan's Source - The Dantian

Taijiquan attaches great importance to the lower abdomen, because "when the lower abdomen is relaxed and calm qi arises naturally” (Wang Zongyue).  Situated in the lower abdomen is the dantian that "is the source of the movements of Taijiquan" (Wang Zhuanghong).  “The strength of the whole body is emitted from the dantian, and also received and stored in the dantian” (Chen Xin); also "all movements and breathing in Taijiquan are dictated by the dantian; the dantian effects and the dantian supplies" (Li Yaxuan).

The peristaltic motions of the soft viscera in the lower abdomen facilitates the internal rotational movements of the dantian that in turn effects a driving force for the whole body. Two reasons are given for this: First, the weight and peristaltic motions of the organs naturally produce motions such as centrifugal, centripetal and rolling force; Second, in an upright position, the body parts by virtue of gravity are concentrated in this region and forms the body’s centre (of gravity).  The position of the centre (dantian) is determined by the movements and harmonisations of all parts of the body.  Therefore adjustments and balancing of the various parts of the body are necessary for the centre to be maintained.  Based on the above two points, Taijiquan requires that all movements should originate from the dantian, return to the dantian, obey the dantian and support the dantian. 

All parts of the body have an impact on the centre, among which the most direct are 1. the rise and fall of the diaphragm with breathing;  2. the retraction of the abdominal muscles; 3. the push and pull of the mingmen and the navel; 4. the substantial and insubstantial changes of the left and right kua; 5. the lifting of the huiyin;  6. the movement and positioning of the tailbone; 7. the inward and outward tilt of the pelvis.  But all of them are affected by the movements of each other.  

Although the centre is constantly changing in movements, the change is like a piano glide (glissando); although it is a sweep, the sweep demands that each key along the way is pressed and not one should be missed or skipped.  

The internal dantian rotation should be smooth and circular, no matter if the direction is front or back, left or right, up or down, or oblique.  In all cases the centre is naturally relaxed downwards by gravity with its own weight, rather than being pushed or pulled.  The relationship between the centre and the legs is that force is sent downwards through the pelvis (kua), in order to facilitate the substantial and insubstantial changes in the legs (weight bear). Even if the upper body wants to borrow the rebound force from the ground, the centre should stay loosened down, and the upper body can only borrow the reactive force of the pushing down of the legs and feet. It's not the leg pushing directly upwards to move the centre.  Like an acrobat walking in a ball,  the ball rotates and moves by the changing of the centre, rather than being pushed from outside the ball.  So the centre (dantian) determines how the body moves. The exact route is always related to relevant movements, to relaxation and to mental intention.

Taijiquan's Compound Strength

The first step to understanding Taijiquan is that there are no absolutes. For example,  in the concept of Jin (trained appropriate strength).  Trying to find it in a quantitative way is futile.  Jin once realised is an ever present entity within the body.  Every principle in its appropriate state, jin can be brought forth instantly, whether in advance or retreat, for change from slow to fast, from soft to hard, from a great height to close to the ground... then it is said that you’re in the dao (on the right path of realisation).

Once you find the correct starting point, contain it, and with practice the body’s jin will become more and more subtle and indiscernible.   In appearance the arms may look soft, but there’s heaviness under the elbows.  The chest may look empty but the back is strong with a fully drawn bow.  The waist and rib cavities may be flexible but they are securely held by the dantian.  The body is compact and yet nimble.  What is practised is a compound strength.  Slow but not broken, fast but not dispersed.

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.