Ten Essential Principles of Yang Chengfu
Yang Cheng Fu's Ten Principles on Tai Chi Chuan
Narrated by Yang Cheng Fu
Recorded by Chen Wei Ming
1. Straightening The Head
Stand straight and hold the head and neck naturally erect, with the mind concentrating on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.
2. Correct Position Of Chest And Back
Keep the chest slightly inward, which will enable you to sink your breath to the dan tian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy". Great force can be launched from the spine only when you keep the vital energy in your lower belly.
3. Relaxation Of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist". Inaccurate movements in taijiquan stem from the erroneous actions of the waist.
4. Solid And Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu" (Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.
5. Sinking Of Shoulders And Elbows
Keep your shoulder in a natural, relaxed position. If you lift your shoulders, the qi will rise with them and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.
6. Using The Mind Instead Of Force
Among the people who practise taijiquan, it is quite common to hear this comment: "That is entirely using the mind, not force". In practising taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to taditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the body cannot move with ease. One should therefore use the mind instead of force, so that vital energy will follow in the wake of the mind or conciousness and circulate all over the body. Through persistant practice one will be able to have genuine internal force. This is what taijiquan experts call "Lithe in appearance, but powerful in essence". A master of Taijiquan has arms which are as strong as steel rods wrapped in cotton with immense power concealed therein. Boxers of the "Outer School" (a branch of wush with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defence) look powerful when they exert force, but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.
7. Coordination Of Upper And Lower Parts
According to the theory of taijiquan, the root is in the feet, the force is launched through the legs, controlled by the waist and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements. This is meant by coordingation of the upper and lower parts. If any part should cease to move, then the movements will be disconnected and fall into disarray.
8. Harmony Between The Internal And External Parts
In practising taijiquan, the focus is on the mind and conciousness. Hence the saying: "The mind is the commander, the body is subservient to it". With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.
9. Importance Of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is still and the movements are not continuous, but are sometimes made off and on, which leaves opening the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from the beginning to end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons".
10. Tranquility In Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practising. But in taijiquan, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practising the "frame", the slower the movement the better the results. this is because when the movements are slow, one can take deep breath and sink it to the dan tian. It has a soothing effect on the body and the mind. Learners of taijiquan will get a better understanding of all this through careful study and persistant practice. FROM THE BOOK: YANG STYLE TAI JIQUAN, by Yang Zhen Duo
Narrated by Yang Cheng Fu
Recorded by Chen Wei Ming
1. Straightening The Head
Stand straight and hold the head and neck naturally erect, with the mind concentrating on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.
2. Correct Position Of Chest And Back
Keep the chest slightly inward, which will enable you to sink your breath to the dan tian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy". Great force can be launched from the spine only when you keep the vital energy in your lower belly.
3. Relaxation Of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist". Inaccurate movements in taijiquan stem from the erroneous actions of the waist.
4. Solid And Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu" (Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.
5. Sinking Of Shoulders And Elbows
Keep your shoulder in a natural, relaxed position. If you lift your shoulders, the qi will rise with them and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.
6. Using The Mind Instead Of Force
Among the people who practise taijiquan, it is quite common to hear this comment: "That is entirely using the mind, not force". In practising taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to taditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the body cannot move with ease. One should therefore use the mind instead of force, so that vital energy will follow in the wake of the mind or conciousness and circulate all over the body. Through persistant practice one will be able to have genuine internal force. This is what taijiquan experts call "Lithe in appearance, but powerful in essence". A master of Taijiquan has arms which are as strong as steel rods wrapped in cotton with immense power concealed therein. Boxers of the "Outer School" (a branch of wush with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defence) look powerful when they exert force, but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.
7. Coordination Of Upper And Lower Parts
According to the theory of taijiquan, the root is in the feet, the force is launched through the legs, controlled by the waist and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements. This is meant by coordingation of the upper and lower parts. If any part should cease to move, then the movements will be disconnected and fall into disarray.
8. Harmony Between The Internal And External Parts
In practising taijiquan, the focus is on the mind and conciousness. Hence the saying: "The mind is the commander, the body is subservient to it". With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.
9. Importance Of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is still and the movements are not continuous, but are sometimes made off and on, which leaves opening the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from the beginning to end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons".
10. Tranquility In Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practising. But in taijiquan, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practising the "frame", the slower the movement the better the results. this is because when the movements are slow, one can take deep breath and sink it to the dan tian. It has a soothing effect on the body and the mind. Learners of taijiquan will get a better understanding of all this through careful study and persistant practice. FROM THE BOOK: YANG STYLE TAI JIQUAN, by Yang Zhen Duo
THE TEN ESSENTIAL PRINCIPLES OF TAI CHI CHUAN
Grandmaster Yang Chengfu orally provided the Ten Essential Principles for the practice of Tai Chi Chuan to his senior student, Chen Wei Ming, who recorded the instructions in writing. Chen Wei Ming helped his teacher write three books on Tai Chi Chuan. The ten principles are provided in the following material.
1. Empty, Lively, Pushing Up and Energetic
‘Pushing up and energetic’ means the posture of the head is upright and straight and the spirit is infused into its apex. You may not use strength. To use strength makes the back of the neck stiff, whereupon the chi and blood cannot circulate freely. You must have an intention which is empty, lively (or free) and natural. Without intention that is empty, lively, pushing up and energetic, you won’t be able to raise your spirit. [Note: This four-character phrase is probably the most difficult one in all of Tai Chi literature to translate. I have chosen to regard each of the four words as filling the function of a predicate or verb-phrase. Another fairly obvious approach would be to take the first two as adverbial and the last two as subject-predicate: “Empty and lively, the apex is energetic.” Many other interpretations are possible. J. Karin
2. Hold in the Chest and Slightly Round The Back
The phrase ‘hold in the chest’ means the chest is slightly reserved inward, which causes the chi to sink to the dantian. The chest must not be puffed out; if you do so then the chi is blocked in the chest region. The upper body becomes heavy and the lower body light, and it will become easy for the heels to float upward. ‘Slightly round the back’ makes the chi stick to the back. If you are able to hold in the chest then you will naturally be able to slightly round the back. If you can slightly round the back, then you will be able to emit strength from the spine, which others cannot oppose.
3. Relax the Waist
The waist is the commander of the whole body. Only after you are able to relax the waist will the two legs have strength and the lower body is stable. The alternation of empty and full all derive from the turning of the waist. Hence the saying: ‘the wellspring of destiny lies in the tiny interstice of the waist. [In Chinese thought, the waist tends to be regarded as the lower back rather than a circle girdling the middle of the body. Whenever there is a lack of strength in your form, you must look for it in the waist and legs. J. Karin]
4. Separate Empty and Full
In the art of Tai Chi Chuan, separating full and empty is the number one rule. If the whole body sits on the right leg, then the right leg is deemed ‘full’ and the left leg ‘empty.’ If the whole body sits on the left leg, then the left leg is deemed ‘full’ and the right leg ‘empty.’ Only after you are able to distinguish full and empty will turning movements be light, nimble and almost without effort; if you can’t distinguish them, then your steps will be heavy and sluggish. You won’t be able to stand stably, and it will be easy for an opponent to control you.
5. Sink the Shoulders and Drop the Elbows
Sinking the shoulders means the shoulders relax, open, and hang downward. If you can’t relax them downward, the shoulders pop up and then the chi follows and goes upward, causing the whole body to lack strength. Dropping the elbows means the elbows are relaxed downward. If the elbows are elevated then the shoulders are unable to sink. When you use this to push someone they won’t go far. It’s like the cut-off energy of external martial arts. [External martial arts are thought to use energy from parts or sections of the body, as opposed to the ‘whole-body’ energy of Tai Chi. J. Karin]
6. Use Intent Rather than Force
The Tai Chi Classics say, “this is completely a matter of using intent rather than force.” When you practice Tai Chi Chuan, let the entire body relax and extend. Don’t employ even the tiniest amount of coarse strength, which would cause musculoskeletal or circulatory blockage with the result that you restrain or inhibit yourself. Only then will you be able to lightly and nimbly change and transform, circling naturally. Some wonder: if I don’t use force, how can I generate force? The net of acupuncture meridians and channels throughout the body are like the waterways on top of the earth. If the waterways are not blocked, the water circulates; if the meridians are not impeded the chi circulates.
If you move the body about with stiff force, you swamp the meridians. Chi and blood are impeded, movements are not nimble; all someone has to do is begin to guide you and your whole body is moved. If you use intent rather than force, wherever the intent goes, so goes the chi. In this way, because the chi and blood are flowing and circulating every day throughout the entire body and never stagnating, you will get true internal strength after a lot of practice. That’s what the Tai Chi Classics mean by “Only by being extremely soft are you able to achieve extreme hardness.” Somebody who is really adept at Tai Chi has arms, which seem like silk wrapped around iron, immensely heavy. Someone who practices external martial arts, when he is using his force, seems very strong. But when not using force, he is very light and floating. By this we can see that his force is actually external, or superficial strength. The force used by external martial artists is especially easy to lead or deflect; hence it is not of much value.
7. Synchronize Upper and Lower Body
In the Tai Chi Classics ‘‘synchronize upper and lower body” is expressed as: “With its root in the foot, emitting from the leg, governed by the waist, manifesting in the hands and fingers – from feet to legs to waist – complete everything in one impulse.” Literally “one chi.” This could also be rendered as “one breath.” When hands move, the waist moves and legs move, and the gaze moves along with them. Only then can we say the upper and the lower body are synchronized. If one part doesn’t move then it is not coordinated with the rest.
8. Match Up Inner and Outer
What we are practicing in Tai Chi depends on the spirit, hence the saying: “The spirit is the general, the body his troops.” If you can raise your spirit, your movements will naturally be light and nimble, the form nothing more than empty and full, open and closed. When we say ‘open,’ we don’t just mean open the arms or legs; the mental intent must open along with the limbs. When we say ‘close,’ we don’t just mean close the arms or legs; the mental intent must close along with the limbs. If you can combine inner and outer into a single impulse, then they become a seamless whole.
9. Practice Continuously and Without Interruption
Strength in external martial arts is a kind of acquired, brute force, so it has a beginning and an end, times when it continues and times when it is cut off, such that when the old force is used up and new force hasn’t yet arisen. There is a moment when it is extremely easy for the person to be constrained by an opponent. In Tai Chi, we use intent rather than force, and from beginning to end, smoothly and ceaselessly, complete a cycle and return to the beginning, circulating endlessly. That is what the Tai Chi Classics mean by “Like the Yangtze or Yellow River, endlessly flowing.” And again: “Moving strength is like unreeling silk threads.” These both refer to unifying into a single impulse.
10. Seek Quiescence within Movement
External martial artists prize leaping and stomping, and they do this until breath (chi) and strength are exhausted, so that after practicing they are all out of breath. In Tai Chi Chuan we use quiescence to overcome movement, and even in movement, still have quiescence. So when you practice the form, the slower the better! When you do it slowly your breath becomes deep and long, the chi sinks to the dantian, and naturally there is no harmful constriction or enlargement of the blood vessels. If the student tries carefully they may be able to comprehend the meaning behind these words.
Transmitted Orally by Grandmaster Yang Chengfu
Recorded by Chen Weiming
Translated by Jerry Karin
Translation edited and updated according by the Student Handbook editing team under the direction of Master Yang Jun. 2012.
Yang Cheng Fu's 10 Essential Principles
This translation is a work in process. If you have alternate ideas or corrections please email mark@AcuArtistry.com.
For a Literal Translation of Yang Cheng Fu’s 10 Important Points Click here.
Dictated by Yang Cheng Fu
Recorded by Chen Wei Ming
1. Elevate the Crown and lift the Spirit – Xu ling Ding Jin - 虛靈頂勁
Emptying the thoughts and raising the head as if the crown of the head is pushing up against the heavens. The neck must be straightened to allow the head to be raised. This allows the shen and qi to arrive at the crown of the head. Do not use li or the neck will be stiff and qi and blood circulation will be hindered. One must have natural intention of emptiness in the mind.
Shen often translated as spirit. This should not be confused with the xin shen or heart mind which is one of the five aspects of the Shen. The five aspects of the Shen are shen, zhi, yi, hun and po.(mind, will, intention, caporial soul, astral soul.
Li is usually translated as physical strength. Exertion is another possibility. TaiJi Quan practitioners often think of this in a negative sense however in Yi Quan Li takes on a more complex meaning and is not used pejoratively. It is a form of power that should be understood and controlled by the practitioner.
The concept of qi is multi faceted and too complicated to examine in this translation. It will be the topic of future writings.
2. Contain the chest, expand the back. – Han Xiong Ba Bei - 含胸拔背
When you depress the chest naturally qi will sink down to the Dan tian. If you expand the chest then qi will raise to the chest causing top heaviness and one will float. To expand the back is to allow the qi to adhere to the back. If one sinks the chest and you will be able to expand the back naturally. Then one can project qi from the spine.
Ba means to pull up or out, to draw up by suction. Bei means to carry something on the back or shoulders. I have use the word expand in the text but the meaning behind these words is far more profound.
3. Song the waist. – Song Yao -鬆腰
The waist is the commander of the body. When one is able to song the waist qi will increase in the legs and thus provide a stable base for firm rooting. Changes of movement from xu to shi and vice versa are derived from movement of the waist. There is a saying that the source of qi is from the waist, therefore if one lacks strength, one should pay more attention to the waist and the lower limbs.
Song is normally translated as relax or loosen. It must be understood that relax is does not mean collapse and certainly does not mean lack of use. Chen Zhonghua has described song to mean a natural state of being.
4. Differentiate between xu and shi. – Fen Xu Shi - 分虛實
When ones weight is on the right, the right leg becomes shi and the left leg xu, or vice versa. When one is able to distinguish xu shi, one is able to turn and move with lightness and effortlessness. If not, steps will be sluggish and heavy, and ones movements can be easily influenced by others.
Xu shi is not as simple a translation as empty and full or substantial and insubstantial. In Chinese medicine xu is regarded as deficiency and shi as excess(too little or too much). When xu shi is written together it can take on the meaning of differentiating between true and false or real and fake. What is reality?
5. Sink the shoulders and weighting down the elbows. – Chen Lian Zhu Zhou - 沈肩墜肘
Sinking the shoulders is to let the shoulders be song and drop downwards. If not both shoulders will rise causing qi to rise in them. No strength can be exerted from the body if this happens. Weighting down the elbow is to direct the elbows downward and be song. If the elbows rise up, the shoulders will have great difficulty in sinking, thus affecting the strength of your internal power, and you will not be able to throw your opponent away. This is similar to what is known as ‘stifling the power’ in external martial arts.
To say song the shoulders is not to say don't use the shoulders. Song does not mean lifeless. To say drop the elbows does not mean hold them down. This is an internal art and sensation often trumps appearance.
6. Use Yi and not Li. – Yong Yi Bu Yong Li - 用意不用力
For practitioners of Taiji Quan the whole body must be song so that no li remains within the sinews and bones to restrict ones’s power. Only then will one be light and flexible, and move accordingly. One might doubt how one could develop such power without using li. It is because the human body contains jing luo, which enable the flow of qi. When li is used, this will cause the blockage of qi in these jing luo and result in sluggish movements. Any movement in a small part of the body will affect the whole body. Using the yi, qi will flow to where it is directed. It also helps the flow of blood and qi circulation and strengthens the body.
A small movement in any part of the body will affect the whole. If you use mind or the yi then qi will flow where it is directed; qi and blood circulate together if there is no yi then there is no qi and the blood circulation is poor. If you practice this method every day and never stop then after a long time you will develop real internal force.
7. Coordinate the upper body with the lower body. – Shang Xia Xiang Sui - 上下相隨
In Taiji theory, movement should be rooted in the feet, stabilized through the legs, commanded by the waist and expressed through the hands. When the movement of the feet, legs, waist and hands are in unison then intention will follow in the eyes. This is regarded as the complete coordination of above and below. If one of these is missing the movement becomes fragmented.
8. Internal and external coordinate. – Nei Wai Xiang Ge - 內外相合
Taiji theory is in the shen. It is said, “The shen is the commander and the body serves as the messenger.” When the shen is raised and the body becomes light, the form consists of open and close; open means not only opening the hands and legs but also the mind within it. When closing it should be the same. Therefore, there is no gap between the external and the internal and they should be I unison.
9. Continuity without breakage. – Xiang Lian Bu Duan - 相連不斷
In external martial arts, the power used is only physical strength and therefore there is a start and a finish to it. In between is the break where strength from the previous move is finished and before the new force is issued, which is the weakest point and can be easily exploited by the opponent. Taiji Quan uses yi and not li, hence the movements become continuous without ending like a roaring river without ceasing. When in circulation, the qi is described as like drawing silk from a cocoon, to signify continuous flow of movement
10. Seeking stillness within movement. – Dong Zhong Qiu Jing - 動中求靜
In external martial arts, power is generated by jumping, punching and kicking as hard as possible. Hence after prolonged practice, one is panting for breath and the blood vessels are enlarged. By contrast Taiji Quan emphasizes stillness over movement. Even though in motion, the form appears tranquil. Therefore when practicing, the slower the better, with long deep breathing, to allow the qi to sink to the Dan tian and thus prevent one from over exerting oneself physically.
This translation is a work in process. If you have alternate ideas or corrections please email mark@AcuArtistry.com.
For a Literal Translation of Yang Cheng Fu’s 10 Important Points Click here.
Dictated by Yang Cheng Fu
Recorded by Chen Wei Ming
1. Elevate the Crown and lift the Spirit – Xu ling Ding Jin - 虛靈頂勁
Emptying the thoughts and raising the head as if the crown of the head is pushing up against the heavens. The neck must be straightened to allow the head to be raised. This allows the shen and qi to arrive at the crown of the head. Do not use li or the neck will be stiff and qi and blood circulation will be hindered. One must have natural intention of emptiness in the mind.
Shen often translated as spirit. This should not be confused with the xin shen or heart mind which is one of the five aspects of the Shen. The five aspects of the Shen are shen, zhi, yi, hun and po.(mind, will, intention, caporial soul, astral soul.
Li is usually translated as physical strength. Exertion is another possibility. TaiJi Quan practitioners often think of this in a negative sense however in Yi Quan Li takes on a more complex meaning and is not used pejoratively. It is a form of power that should be understood and controlled by the practitioner.
The concept of qi is multi faceted and too complicated to examine in this translation. It will be the topic of future writings.
2. Contain the chest, expand the back. – Han Xiong Ba Bei - 含胸拔背
When you depress the chest naturally qi will sink down to the Dan tian. If you expand the chest then qi will raise to the chest causing top heaviness and one will float. To expand the back is to allow the qi to adhere to the back. If one sinks the chest and you will be able to expand the back naturally. Then one can project qi from the spine.
Ba means to pull up or out, to draw up by suction. Bei means to carry something on the back or shoulders. I have use the word expand in the text but the meaning behind these words is far more profound.
3. Song the waist. – Song Yao -鬆腰
The waist is the commander of the body. When one is able to song the waist qi will increase in the legs and thus provide a stable base for firm rooting. Changes of movement from xu to shi and vice versa are derived from movement of the waist. There is a saying that the source of qi is from the waist, therefore if one lacks strength, one should pay more attention to the waist and the lower limbs.
Song is normally translated as relax or loosen. It must be understood that relax is does not mean collapse and certainly does not mean lack of use. Chen Zhonghua has described song to mean a natural state of being.
4. Differentiate between xu and shi. – Fen Xu Shi - 分虛實
When ones weight is on the right, the right leg becomes shi and the left leg xu, or vice versa. When one is able to distinguish xu shi, one is able to turn and move with lightness and effortlessness. If not, steps will be sluggish and heavy, and ones movements can be easily influenced by others.
Xu shi is not as simple a translation as empty and full or substantial and insubstantial. In Chinese medicine xu is regarded as deficiency and shi as excess(too little or too much). When xu shi is written together it can take on the meaning of differentiating between true and false or real and fake. What is reality?
5. Sink the shoulders and weighting down the elbows. – Chen Lian Zhu Zhou - 沈肩墜肘
Sinking the shoulders is to let the shoulders be song and drop downwards. If not both shoulders will rise causing qi to rise in them. No strength can be exerted from the body if this happens. Weighting down the elbow is to direct the elbows downward and be song. If the elbows rise up, the shoulders will have great difficulty in sinking, thus affecting the strength of your internal power, and you will not be able to throw your opponent away. This is similar to what is known as ‘stifling the power’ in external martial arts.
To say song the shoulders is not to say don't use the shoulders. Song does not mean lifeless. To say drop the elbows does not mean hold them down. This is an internal art and sensation often trumps appearance.
6. Use Yi and not Li. – Yong Yi Bu Yong Li - 用意不用力
For practitioners of Taiji Quan the whole body must be song so that no li remains within the sinews and bones to restrict ones’s power. Only then will one be light and flexible, and move accordingly. One might doubt how one could develop such power without using li. It is because the human body contains jing luo, which enable the flow of qi. When li is used, this will cause the blockage of qi in these jing luo and result in sluggish movements. Any movement in a small part of the body will affect the whole body. Using the yi, qi will flow to where it is directed. It also helps the flow of blood and qi circulation and strengthens the body.
A small movement in any part of the body will affect the whole. If you use mind or the yi then qi will flow where it is directed; qi and blood circulate together if there is no yi then there is no qi and the blood circulation is poor. If you practice this method every day and never stop then after a long time you will develop real internal force.
7. Coordinate the upper body with the lower body. – Shang Xia Xiang Sui - 上下相隨
In Taiji theory, movement should be rooted in the feet, stabilized through the legs, commanded by the waist and expressed through the hands. When the movement of the feet, legs, waist and hands are in unison then intention will follow in the eyes. This is regarded as the complete coordination of above and below. If one of these is missing the movement becomes fragmented.
8. Internal and external coordinate. – Nei Wai Xiang Ge - 內外相合
Taiji theory is in the shen. It is said, “The shen is the commander and the body serves as the messenger.” When the shen is raised and the body becomes light, the form consists of open and close; open means not only opening the hands and legs but also the mind within it. When closing it should be the same. Therefore, there is no gap between the external and the internal and they should be I unison.
9. Continuity without breakage. – Xiang Lian Bu Duan - 相連不斷
In external martial arts, the power used is only physical strength and therefore there is a start and a finish to it. In between is the break where strength from the previous move is finished and before the new force is issued, which is the weakest point and can be easily exploited by the opponent. Taiji Quan uses yi and not li, hence the movements become continuous without ending like a roaring river without ceasing. When in circulation, the qi is described as like drawing silk from a cocoon, to signify continuous flow of movement
10. Seeking stillness within movement. – Dong Zhong Qiu Jing - 動中求靜
In external martial arts, power is generated by jumping, punching and kicking as hard as possible. Hence after prolonged practice, one is panting for breath and the blood vessels are enlarged. By contrast Taiji Quan emphasizes stillness over movement. Even though in motion, the form appears tranquil. Therefore when practicing, the slower the better, with long deep breathing, to allow the qi to sink to the Dan tian and thus prevent one from over exerting oneself physically.
