THE TEN ESSENTIALS OF TAIJIQUAN

By Yang Chen Fu recorded by Chen Wei Ming

1.  Raise the Head

An intangible and lively energy lifts the crown of the head. This refers to holding the head in vertical alignment in relationship to the body, with the spirit threaded to the top of the head. One must not use

strength: using strength will stiffen the neck and inhibit the flow of qi and blood. One must have the conscious intent* of an intangible, lively, and natural phenomenon. If not, then the vital energy (jingshen) will not be able to rise.

The action of lifting the head by its crown helps elongate the spine. To perform this effectively, one must concentrate the mind on lengthening the spine (intent*). As the spine rises with the movement of the crown, natural spacings between the vertebrae are encouraged to open.  Regular practice over time (no less than 6 months) creates elasticity of movement in each part of the body to which your attention is directed. Observing this increase in elasticity during Tai Chi practice enables the practitioner to become aware when parts of the body are stiffening and interfering with natural movement. Stiffening is a sign of the unnecessary use of “strength”.

2. Sink the Chest to open the Back

Contain (sink) the chest and raise the back.“Containing the chest” means to lower in the chest slightly to allow the qi to sink to the dantian. One must avoid rigidity in the chest; thrusting out the chest will cause blockage in the chest cavity. One will be heavy above and light below; the heels will float up. “Raise the back” means the qi adheres to the back. If one is able to contain the chest, then one will naturally be able to issue force from the spine, and you will be undefeatable.

Mindfully elongating the spine helps the upper chest muscles relax so that the chest naturally lowers. This in turn allows the upper back to open, which enhances the capacity of the lungs to expand outward, thereby enabling the upper back also to expand upwards and outwards.

Equally important is that, when force is applied to the front of the body, it can be received through the front of the body rather than be allowed to penetrate. Furthermore, with proper training and supervision, the development of elasticity in the upper back contributes to martial effectiveness.

3. Relax the Waist and govern all movements with the waist

Relax the waist. The waist is the body’s ruler. If you are able to relax the waist, the two feet will have strength and the foundation will be stable. The changes of insubstantial and substantial all come from the turning movements of the waist, hence it is said, “The source of meaning is in the region of one’s waist.” If there is a situation in which you are unable to attain strength, you must seek the cause in the waist first.

The “waist” incorporates what is nowadays referred to as the ‘core’ or Dantien. In the Chinese tradition is also called the ‘elixir field’. It includes the pelvic floor, the obliques. The waist governs all movement occurring both above and below this area of the body. It learns how to do this by using forms practice and drills to increase the elasticity, strength and range of motion of the body’s core. Use of the term “relax” in this point draws attention to the need to free the waist movement from any restriction imposed by the hips below and the diaphragm/chest above.

4. Distinguish insubstantial and substantial. (Solid and empty)

Distinguish insubstantial and substantial. The art of Taijiquan makes the distinction between insubstantial and substantial as the first principle. If the weight of the entire body is placed over the right leg, then the right leg is substantial (full), and the left leg is empty. If the entire body’s weight is placed over the left leg, then the left leg is substantial, and the right leg is empty. If one is able to distinguish empty and full, then the body’s turning motions will be light and agile, and there will be no wasted strength. If one is unable to distinguish, one’s steps will be heavy and sluggish, one’s stance will be unsteady, and one will easily be unbalanced by an opponent’s pull.

5. Sink the shoulders and drop the elbows.

Sink the shoulders, means the shoulders are relaxed, open, and allowed to hang down. If one is unable to relax the shoulders and naturally allow them to hang down, they will rise up under pressure and the qi will also follow them up, thus the whole body will lack strength. “Dropping the elbows” means relaxing the elbows downward and letting them hang. If the elbows are drawn up, the shoulders will be unable to sink, and you will not be able to defuse force or uproot an opponent. 

6. Use a conscious mind, not brute strength.

This is spoken of in the “Taijiquan Classics.”  Use the mind/intent connected strength (Yi), not muscular strength (li). In practicing Taijiquan, the entire body is loosened (song) and open; avoid the use of hard crude force (excessive muscular tension) (Zhuo li), which causes blockage in the sinews, bones, and blood vessels, and causes one to be bound up.

Then you use the mind in the movements, they become light and agile in the changes of direction, and circular rotations will become free. Some doubt: without using strength, how can one increase one’s strength? Now, the human body has meridians – as the Earth has watercourses. When the watercourses are unblocked, the water flows. When the meridians are unblocked, then the qi passes through to the ground. If the whole body is stiff, the Jin fills the meridians, and the qi and blood become stagnant, and the turning motions are not nimble. If one hair is pulled, the whole body is moved. If one does not use strength but instead uses mind/intent (Yi), then where the Yi arrives, the Qi then follows. If the qi and the blood flow fully, daily threading and flowing through the entire body, there will be no time when there are blockages. After long practice, one then attains genuine internal strength. Hence the statement in the “Taijiquan Classics”: “Arriving at the extreme of yielding softness, one afterward arrives at the extreme of solid hardness.” The arms of those who are proficient in the skill of Taijiquan are like iron within cotton, and extremely heavy. When practitioners of external martial arts use strength, then their strength is evident. When

not using strength, they are very light and floating. It is obvious that their strength remains as outward energy, as surface energy. When not using mind/intent (Yi) but using strength, it is very easy to be led in and uprooted.

7. Coordinate Upper and lower Body.

 Upper and lower follow one another is what is referred to in the saying from the “Taijiquan Classics”: “Movement is rooted in the feet, issued by the legs, governed by the waist, and expressed in the fingers. From the feet, to the legs, then to the waist, always there must be complete integration and connection for one’s Qi to move naturally.” With the movements of the hands, waist, and feet, the focus of the eyes also follows these movements. When it is like this, only then can it be

called “upper and lower follow one another.” Or if one part moves all parts move. If there is one part that does not move, then the form (movement) is scattered and confused.

8. Internal and external are united equally integration of the spirit.

Internal and external are united. What one trains in Taijiquan is the spirit, therefore it is said, “The spirit is the leader, the body follows its order.” If one is able to raise the spirit of vitality throughout the body, one will naturally be able to deport oneself lightly and with agility. The form (movements) is none other than empty, full, open, and closed. What is called ‘open’ is not only the opening of the hands and feet – the mind/intent also opens with them accordingly. What is called ‘closing’ is not only the closing of the hands and feet – the mind/intent also closes with them accordingly. When able to unite inner with outer as one, Jin Qi Shen unite with complete continuity.

 9. Continues movement linked together without breaks. One part move all parts move.

Linked without breaks. With practitioners of external martial arts, their strength is contrived and crude force (hou tian zhi zhuo). Therefore, it has its starts and stops, its duration and cessation. When its called old strength is already depleted, its new strength has not yet been born.

At these times it is most easily overcome. Taijiquan uses the mind/intent, not strength. From beginning to end it is continuous without ceasing, a complete cycle to the beginning, circling without end. In the original teachings it is said: “Move Like the Long River, it flows smoothly on without ceasing.” It is also said, “Move the Jin (earth energy connected hand to foot, this is the same as a kinetic chain) as though drawing silk (from a cocoon).” These words refer to its being threaded together (Guan Chuan) all as one Qi.

10. Seek serenity in motion

The external martial arts view leaping and stumbling as ability. They employ exertion of qi and strength, so that after training they are invariably gasping for breath. Taijiquan uses stillness to manage movement. Even when there is movement, there is stillness. Therefore, in practicing the form, the slower the better. When practicing slowly, the breathing deepens and lengthens, the qi sinks to the dantian. One avoids the harm of straining the blood circulation. Students should carefully contemplate this so as to attain its meaning.

Ref: Fu Zhong Wen (1999) “Mastering Yang Style Taijiquan”.  North Atlantic Books; Berkeley, California Translated by Louis Swaim expanded upon by Damon Bramich

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