A Taijiquan Master Shares His Knowledge of Genuine Martial Arts Knowledge! 'Click' Picture for Original Article
Two aspects define this exercise. First, develop the technique of using the body like a ‘bow’, and second, in so doing ‘generate’ huge amounts of energy! To achieve this ability, the physical body must cultivate three-roots, a) the ‘lower’ or ‘foot’ root (脚根 - Jiao Gen), b) the ‘middle’ or ‘waist’ root (腰根 - Yao Gen) and c) the ‘top’ or ‘head’ root (顶根 - Ding Gen). The ‘middle’ or ‘waist’ root is inherently linked to the ‘dantian’ (丹田) - or ‘centre of energy self-cultivation field’ situated two-inches below the navel and also referred to as the ‘Life Gate’ (命门 - Ming Gen). The ‘head’ (top) and ‘foot’ (lower) roots should be visualised as being ‘set’ firmly in place. The ‘waist’ (middle) root – which inherently and continuously connects the ‘top’ root to the ‘lower’ root - is then completely ‘free’ to move in a forward and back direction which does not break the all-round ‘rootedness’ and does not disrupt the harmony of the all-round alignment of the three-roots. As the ‘top’ root is linked to rarefied consciousness and divine creativity, this sense of ‘righteousness’ should permeate the other two ‘roots’ and saturates the entire mind and body of the individual practitioner. This ‘divine’ consciousness flows from the ‘head’, through the body (‘middle’ root) and down into the ground (through the ‘foot’ or ‘lower’ root). This downward flow is inherently linked with the forces of gravity which is an amalgamation of Jing (精), qi (氣) and shen (神). This combined force hits the ground and ‘rebounds’ upwards re-tracing its direction of travel. Although this energy circulates around and through the 12-14 qi energy channels that run through the entire human body – this energy-process also travels through the centre of the bones (both upwards and downwards) developing the inner marrow and outer bone structure).
What does this mean in practical purposes? A person who is so ‘rooted’ remains immovable when an outside force is placed against any part of heir still body. The more pressure that is exerted – the stronger their immovability becomes. Although the head and feet do not move – the waist act as a shock-absorber. Such a practitioner can absorb, re-direct and divert all incoming energy through an expert ‘waist’ positioning and subtle repositioning. Indeed, such an ongoing procedure will ‘tire’ a continuously ‘pushing’ opponent. All incoming force is redistributed through the hollow centre of the bones and safely into the ground. This simultaneously disarms an aggressor and ‘strengthens’ the immovability’ of such a practitioner. The expert positioning of the skeletal frame allows the movable waist to infinitely divert incoming force away from achieving its objective of ‘uprooting’. Once the ‘integrity’ of the opponent’s strength is broken, the movable ‘waist’ can be used to ‘repulse’ the opponent and ‘uproot’ his stance.
Righteousness and ‘stillness’ are identical. When movement is correct – then ‘righteousness’ and ‘movement’ are correct. The posture can rotate and turn 180 degrees and the bow can be drawn. In an instant the bow can be ‘released’ and a tremendous force emitted in a focused direction. In reality, if the ‘lower’ root can be maintained, the other two ‘roots’ can be used to remarkable effect in combat – moving and adjusting to an opponent's movements and positionings. However, just as opponents can be unpredictable, an advanced martial artist must decide which ‘root’ to keep in-place and which ‘roots’ to move! This is how victory is assured. Stay polite and move around naturally seeking-out the openings. When it is time to deploy your advanced skills then the concept of ‘Yi’ (意) or ‘intention’ comes into play. When ‘rootedness’ has been properly achieved, then everything is achieved without any undue effort. Energy can be built-up in any area of the body and ‘released’ as your ‘intention’ sees fit. In this regard, ‘intention’, ‘righteousness’ and ‘rootedness’ are all mirrored in one another with one not existing without the other two. This type of unified power can be developed and used in any circumstance and always prevails over those with less spiritual development and martial arts skills. Just as the Jing and qi energy flows through all the energy channels and generates ‘shen’ as an empty mind – martial power of this kind appears to manifest without any undue effort. The secret, of course, is that the practitioner has spent years training the mind and body to achieve this ability.
The ‘intention’ is the product of ‘stilling’ and ‘expanding’ human consciousness so that it permeates out of the head area and traverses through the entire body and out into the environment in a 360-degree deployment. The developed ‘intention’ can draw jing and qi into a certain area for health purposes, healing and longevity. With the case of ‘shen’ developed from his congealment of ‘jing’ and ‘qi’ - all the advanced spiritual states are achieved. When combined with bodyweight and the principle of skeletal alignment – a deep and inherent combat power is formed as if from nothing! Bodyweight does not exist outside of qi and jing – but firmly within these facets of traditional Chinese thought. Bodyweight has always been an important facet of this ‘hidden’ power which makes more sense in a modern context. When its presence is clearly ‘perceived’ - then is falls firmly within the context of ‘shen’ - when shen is used to equate with an expanded conscious expansion! With ‘awareness’ tremendous vigour and force are generated. The mind and body can function to a greater extent of healthiness and be prepared for a successful martial encounter. Intention becomes the essence of Taijiquan (太极拳) and the foundational ability to both ‘adapt’ to circumstance and ‘generate’ tremendous force.
The main question Is ‘how?’ to use ‘intention’ to generate ‘effortlessly’ power? Within Taijiquan – the ‘Grand Ridge-pole Fist’ - the essence of this practice evolves around the principle of ‘frame’ (架 - Jia). Without understanding the use of ‘frame’ - there can be no ‘effortless’ power through the use of intention. For many people the question becomes ‘how to beat others without effort’? For most, this notion seems to contradict the reality of the material world and the use of ‘obvious’ force to defeat others. With regards to advanced Taijiquan practice there are ‘two’ forces which need to be mastered. 1) is the bodyweight which exists within the body of the practitioner, whilst 2) is the bodyweight which exists within the body of the opponent. The first drops down through the centr of the bones – hits the ground (thus ‘rooting’ a practitioner) - and then ‘rebounds’ upwards creating a reservoir of immense and effortless power which can be ‘emitted’ from any part of the body as the ‘intention’ sees fit! This process of modern physics ‘mirrors’ perfectly the thinking of Chinese traditional thinking and certainly does not contradict it! This amounts to 1) using our own strength and 2) using the strength of others. Most people remain complete unaware of these two methods of generating effortless power. Instead, they over-balanced, always ‘pressing down’ and stopping the natural rebounding force that gravity ensures is always being generated. To change this habit – the capacity to sense ‘intention’ from the ground to the top of the head must be cultivated. Instead of tensing the muscle to achieve this – the muscles are completely relaxed to allow the rebounding force to move up through the structure without hindrance. Sensing this upwards movement is the exercise of ‘intention’. This is combined with the ‘awareness’ of the bodyweight ‘sinking’ this energy into the ground and the entire cycle of ‘intention’ is attained... The qi (氣) sinks into the dantian whilst the head is ‘suspended’ and ‘buoyant’ - as if floating on an invisible cushion of air or held-up by an invisible silk cord. The top and bottom are united by a single ‘awareness’ and ‘permeating’ energy.
The most difficult aspect of generating ‘effortless energy’ is learning to distinguish between a deep ‘loosening’ (松 - Song) of the body-structures and a superficial ‘relaxation’ (弛 - Chi) of those same surface-structures. Although it is true that ‘relaxation’ is the first step of training whereby the muscles, ligaments and tendons are freed of habitual ‘tension’ - this is only the beginning as the ‘intention’ or ‘awareness’ permeates these structures and generates an entirely ‘new’ organisational structure that appears sub-cellular in origination. As the bodily-structures re-orientate (like the branches of a pine-tree ‘fanning-out’) energy travels through the area in a totally different way. This is why superficial ‘relaxation’ gives-way to a profound ‘loosening’. The bottom is ‘rooted’ and connected to the ‘head’ by the ‘middle’ or ‘waist’ area with no breaks in energy transmission. Superficial relaxation must transform into a state of profound ‘loosening’ or the body-structures will never be fully transformed. Indeed, the term ‘middle embracing’ (中正 - Zhong Zheng) refers to how the ‘middle’ communicates and relates to its surroundings. This can refer to its inner or outer surroundings and is not limited to any one dimension. It is both a psychological and physical reality. Another way of looking at this is the relationship between the ‘centre’ and the ‘periphery’. This can be summed-up as simultaneously embracing the states of ‘moving’ and ‘non-moving’. Whenever the centre moves it is always balanced and in harmony with the ‘still’ periphery – when the periphery moves it is always in harmony with the ‘still’ centre. The centre must be made profoundly ‘still’ in body and mind so that the nature and quality of its communication with what is forward, back. up, down, left and right is profound and all-embracing. Unnecessary movement is divisive, whereas ‘stillness’ generates harmony as the perfect balance between yin-yang (阴阳) relationship. When ‘stillness’ and ‘movement’ must interact, then it must be as a dynamic and symmetrical balancing of well-timed opening and closing – of allowing bodyweight ‘in’ and allowing ‘bodyweight ‘out’ - of allowing the opponent’s presence ‘in’ or keeping the opponent's presence ‘out’. Traditionally, this is explained through the mastery of the concepts of the ‘eight gates and five steps’ (八门五步 - Ba Men Wu Bu) which utilise the dropping and rising force (bodyweight and qi, etc) which opens into wide spirals or is ‘pulled’ back in to a ‘still’ centre.
The ‘eight gates and five steps’ represent the expert application of yin-yang interaction, and the application of advanced Taiji principles. However, without first realising and mastering the ‘still’ centre that is ‘all-embracing’ there can be no talk of perfecting the ‘eight gates and five steps’ - as the ‘eight gates and five steps’ arise solely from the mastery of the ‘all-embracing’ and ‘still’ centre. For most who learn taijiquan, however, these concepts mean nothing as they are not learned or even heard of. Simply practicing the movements of Taijiquan with no expert guidance is a fruitless task as you will remain just as ignorant ten years down the line as when you started. Study and seek instruction. Awareness is the key as a good instructor will teach a practitioner how sense their bodyweight and ‘feel’ its rebounding force. Without this – Taijiquan is just a set of meaningless exercises. This is achieved by a superficial relaxation being transformed into a profound ‘loosening’. Hard work must be a daily habit. Do not give-up and seek to achieve the maximum with the minimum. Calm the mind and expand awareness into the environment. Practice within this awareness so that mind and body unite and become one. Improve one aspect of training every day. If practice is of a good quality – then self-defence ability will manifest in an easy manner. Remember – even if the method is correct – Taijiquan might well take a long time to master. Seek good instruction.
Some people say: ‘Taijiquan can't be taught, IT can only be learned by experience.’ This is because many people possess vague notions of attainting ‘enlightenment’ (悟 - Wu), but no real knowledge of how to go about achieve it. Instead, they repeat superficial movements in cycles of performance within which there exists no transforming mechanism to ‘shift’ the structure from one manifestation to another. Even at the birth-place of Taijiquan, thousands have gathered over the last one-hundred years to practice the movements of the Taijiquan style – and yet very few can a) fight with the style, b) live long lives or c) attain enlightenment through such practices. This is true even of people who learn from well-known teachers with established lineages. Over-all, this leads to a deterioration of Taijiquan ability. The secret of mastering Taijiquan in all its aspects lies with the mastering of the placement and functionality of the ‘waist’ or ‘middle gate’, for when this understanding is lacking, the entire edifice of Taijiquan ability cannot be established!
Authentic Taijiquan technique, regardless of style or frame, depends entirely upon the perfection of the use of the ‘waist’. This explains why there are many references to the ‘waist’ and ‘waist management’ spread throughout the Classical literature of China. Such examples are ‘the waist is the master’, ‘the waist is the driver’, ‘the waist unites and controls the upper and lower body through the turning of the spine’, and ‘the mind’s awareness penetrates and controls the waist’ - are just a few examples of the extent of this importance. However, according to observations, many practitioners, especially beginners, are still not clear about this. Many chose to stand bolt upright, crooked or overly slanted; some do not know how to loosen their hips; others only know how to swing their arms but don’t know how to turn their waists, and their movements appear awkward and stiff. The analysis of the reasons for these errors is mainly due to an unclear understanding of the position, function and basic essentials of waist movement found within genuine Taijiquan principle and technique. The point is this - If you practice Taijiquan without training your waist, it will be difficult to improve your skills throughout your life. The author of this article would like to assist martial artists in China (and abroad) through sharing my own experience and humble insights. To sum-up the important position and function of waist movement, there are two main points:
https://www.sohu.com/a/501559060_121124541
蓄劲如开弓，发劲如放箭
2021-11-17 00:00
拳谱这两句说话其实颇为形象化，是以身体作为一张弓来发劲。要点是我们自己身体要有三个根：顶根、脚根及腰根（丹田或命门）。设想顶根与脚根定点不动，腰便可自由的荡，只要每动皆双向（即有来有回），便不会破坏全身的对称平衡，时刻保持中正。
如果你用力推我，我顶根与脚根不动，腰根被你推开成开弓之势，到你力尽，我腰根的重量荡回来，便把你笔直放出去，而我自然中正，不出方向。如果我在开弓时不知不觉的围绕你转动一百八十度再发劲，便把你前推之势也加以利用，你跌得更惨！
事实上三个根只要能保持一个根不动，其余两根可来回的荡以发劲并时刻保持中正，若在贯串两个根之荡时，加上螺旋扩大或螺旋缩小，威力更大。因为我有三个根，要定那一个根由我决定，而且随时转换，你难以捉摸，「人不知我，我独知人」，一碰便胜败已分，与你转圈推手只是客气而已。
这里牵涉到用意不用力，例如顶根不动，是因为体内不断有S循环在进行而外示安逸的结果，不是用力去固定头顶。身体意气走S，是以意想推动的，以意气驱使身体而动，一点不用力，稍一用力去扭动身体四肢走S线，便是用力，不是以意气运身，没有威力可言了。太极拳的任何解说，包括拳谱，都有一个前提，就是「用意不同力」，稍一用力，那怕一点点，已经不是太极拳，这是太极拳的关键内涵，也是最难练习、最难做到的地方。
怎样做到“用意不用力”
太极拳是应用太极原理于技击的拳艺，太极拳架是为使身体熟练应用太极原理而编造的练习，所以练拳要明白练习的目的。太极拳最大的特点是「用意不用力」，不用力怎样打人呢？是借力打人，借力的来源有二，借他人之力及借自身的地心吸力，即利用体重在地面的反弹力，我们日常的习惯，唯恐站不稳，不自觉的往下压，没有利用体重反弹的习惯。
要改变这习惯，头顶要有领起之「意」，不用力，身体放松，才能引导反弹的体重上升，再下沉，又反弹上升，又下沉，又上升……，连续不断，这才是「虚领顶劲、气沉丹田」，二者是一体的，是利用体重反弹的练习。
“用意不用力”最难之处是「松」，“松”是张开，不是“弛”，是“中正安舒”。“中正”是中心与四周的关系，“动而不动”是为“中正”，所谓“动而不动”是每动则外围之动都对称平衡，使中心平稳有如不动，所以要求“有上必有下，有前必有后，有左必有右”，其实“动之则分，静之则合”是阴阳关系，是动态的对称平衡开合，由点到线、面、体的开合是为“八门”；开则螺旋开张，合则螺旋收缩，是为“五步”，能把握“八门五步”，就能利用升、沉的体重以开合收人发人。
“八门五步”是阴阳之势的应用，就是太极原理的应用。如果把“中正”当成静态，而实际上静态之中不是中，静态之正不是正，不“中正”，则难“安舒”，不“中正安舒”，则不能“松空圆活”，不“松”则借不到体重反弹，就不能“用意不用力”，更不要谈“八门五步”了，所以学太极拳都由“中正”开始。
但一般学习太极拳的，大都不明太极思维，把原则僵化了（以为“中正”是静态的中、静态的正便是僵化），一般学习“中正安舒”而未能过关，所以只能不断练习拳架，冀求有能「松」的一日，这是吃力不讨好的。多研究太极思维，练习时不断评核所练习的能否结合太极原则，不断改进，才会有进步，如果练习不能与太极原理会通，是为练习而练习，目标不清，功效有限。
感觉不到重量反弹，是身体不听话，自已用了力而不自觉，就是不能「松」。用力是日常习惯，要在不放弃这日常习惯之外，再建立一种不用力的习惯，并要听意识指挥：日常生活用力；技击时不用力，这是很难很难的训练，就算方法正确，也要很长时间的练习，何况方法不一定正确，（何谓正确方法？练习无定法，凡合乎太极原理的方法都是正确的）。
有说：“太极拳是教不会的，只能学会”，因为要点是“悟”，所教的方法是死的，要能通过方法而领悟太极原则的应用，才学得会，所以有承传也不一定出人才，过去百多年，在几个太极拳发源地，每日用功，长时间习拳的成千上万，但有功夫的代不数人。太极拳之所以慢慢变质，变成流行的健身太极操，不是没有原因的。
“太极腰”的修炼
太极拳特别注重腰部活动。经典著作中讲得很多，如“腰为主宰”“腰为驱使” “源动腰脊转股肱” “刻刻留心在腰问”等，都是说腰在太极拳运动中的重要性。但据观察，不少练拳者，特别是初学者对此还不够明确。有的立身不正，歪歪斜斜；有的不知松腰松胯；也有的只知旋臂而不知转腰，动作显得别扭、僵硬。分析原因，主要是对腰部活动在太极拳运动中的地位、作用和基本要领认识不清所致。正是：练拳不练腰，终生艺难高。笔者愿以自己的体会和浅识拙见，向拳友们讨教。腰部运动的重要地位和作用概括起来，主要有四点。
1．腰部起着承上启下、维持身体姿势和传导重力的中枢作用。
它把上体和下肢两部分紧密地结合为一个有机整体，也是比较集中地反映身法技巧的关键。它对带动和调整全身动作的变化、重心的稳定以及推动劲力到达肢体各部分都起着十分重要的作用。只要腰部一动，全身其他部位皆相适应，无有不动，形成上肢、下肢、躯干完整协调的运动。上肢运转要求转腰旋脊，以腰带臂，腰领手随；下肢运转要求以腰带胯，以胯带腿，以腿带足。因此，套路中各个拳式正确手法和步法的变换，都必须依靠腰部不停地灵活运转来完成。同时，腰部还能运丹田之气到达四肢百骸，从而形成周身完整一气。
2．腰部起着蓄势发劲作用。
拳论日：“劲起于脚跟，主宰于腰，发于脊背，达于两膀，形于手指。”又说：“掌、腕、肘和肩、背、腰、胯、膝、脚，上下九节劲，节节腰中发。”劲法中也强调，以缩腰、拧腰配合蓄劲，以舒腰、转腰配合发劲。这既是太极拳的发劲特点，也是太极拳发劲时应遵循的一条规律。因此，太极拳八种劲法虽然都形于手、臂、肩、肘，但劲力源头均发自腰部。
例如拥劲，虽然“拥在两臂”，但主要靠腰与意气相配合发出的劲力棚架对方，并借机击之。搌劲，虽然“搌在掌中”，但主要靠转腰坐胯顺势将对方引至自己下盘一侧，化解和防御对方攻势。挤劲，虽然“挤在手背”，但主要靠腰椎后弓之劲，手脚并进，合力向前挤击。按劲，先师们明确指出了“按在腰攻”，靠腰劲带动全身整劲，用双手向前按击对方。其他采、捌、肘、靠，也主要以腰腿劲为基础，加上内气的鼓荡，以全身的弹性劲、爆发力，快速准确地将对方弹出。这都充分说明腰是劲力之源。只要腰力运用得当，就可使周身力量集中于一点，战胜对方。例如野马分鬃，不论左抱右分或右抱左分，腰部旋转、腰部发出的力量都起主要作用。同时，按腰送肩还可放长两臂，延长进攻距离，有利于击打对方。
What does this mean in practical purposes? A person who is so ‘rooted’ remains immovable when an outside force is placed against any part of heir still body. The more pressure that is exerted – the stronger their immovability becomes. Although the head and feet do not move – the waist act as a shock-absorber. Such a practitioner can absorb, re-direct and divert all incoming energy through an expert ‘waist’ positioning and subtle repositioning. Indeed, such an ongoing procedure will ‘tire’ a continuously ‘pushing’ opponent. All incoming force is redistributed through the hollow centre of the bones and safely into the ground. This simultaneously disarms an aggressor and ‘strengthens’ the immovability’ of such a practitioner. The expert positioning of the skeletal frame allows the movable waist to infinitely divert incoming force away from achieving its objective of ‘uprooting’. Once the ‘integrity’ of the opponent’s strength is broken, the movable ‘waist’ can be used to ‘repulse’ the opponent and ‘uproot’ his stance.
Righteousness and ‘stillness’ are identical. When movement is correct – then ‘righteousness’ and ‘movement’ are correct. The posture can rotate and turn 180 degrees and the bow can be drawn. In an instant the bow can be ‘released’ and a tremendous force emitted in a focused direction. In reality, if the ‘lower’ root can be maintained, the other two ‘roots’ can be used to remarkable effect in combat – moving and adjusting to an opponent's movements and positionings. However, just as opponents can be unpredictable, an advanced martial artist must decide which ‘root’ to keep in-place and which ‘roots’ to move! This is how victory is assured. Stay polite and move around naturally seeking-out the openings. When it is time to deploy your advanced skills then the concept of ‘Yi’ (意) or ‘intention’ comes into play. When ‘rootedness’ has been properly achieved, then everything is achieved without any undue effort. Energy can be built-up in any area of the body and ‘released’ as your ‘intention’ sees fit. In this regard, ‘intention’, ‘righteousness’ and ‘rootedness’ are all mirrored in one another with one not existing without the other two. This type of unified power can be developed and used in any circumstance and always prevails over those with less spiritual development and martial arts skills. Just as the Jing and qi energy flows through all the energy channels and generates ‘shen’ as an empty mind – martial power of this kind appears to manifest without any undue effort. The secret, of course, is that the practitioner has spent years training the mind and body to achieve this ability.
The ‘intention’ is the product of ‘stilling’ and ‘expanding’ human consciousness so that it permeates out of the head area and traverses through the entire body and out into the environment in a 360-degree deployment. The developed ‘intention’ can draw jing and qi into a certain area for health purposes, healing and longevity. With the case of ‘shen’ developed from his congealment of ‘jing’ and ‘qi’ - all the advanced spiritual states are achieved. When combined with bodyweight and the principle of skeletal alignment – a deep and inherent combat power is formed as if from nothing! Bodyweight does not exist outside of qi and jing – but firmly within these facets of traditional Chinese thought. Bodyweight has always been an important facet of this ‘hidden’ power which makes more sense in a modern context. When its presence is clearly ‘perceived’ - then is falls firmly within the context of ‘shen’ - when shen is used to equate with an expanded conscious expansion! With ‘awareness’ tremendous vigour and force are generated. The mind and body can function to a greater extent of healthiness and be prepared for a successful martial encounter. Intention becomes the essence of Taijiquan (太极拳) and the foundational ability to both ‘adapt’ to circumstance and ‘generate’ tremendous force.
The main question Is ‘how?’ to use ‘intention’ to generate ‘effortlessly’ power? Within Taijiquan – the ‘Grand Ridge-pole Fist’ - the essence of this practice evolves around the principle of ‘frame’ (架 - Jia). Without understanding the use of ‘frame’ - there can be no ‘effortless’ power through the use of intention. For many people the question becomes ‘how to beat others without effort’? For most, this notion seems to contradict the reality of the material world and the use of ‘obvious’ force to defeat others. With regards to advanced Taijiquan practice there are ‘two’ forces which need to be mastered. 1) is the bodyweight which exists within the body of the practitioner, whilst 2) is the bodyweight which exists within the body of the opponent. The first drops down through the centr of the bones – hits the ground (thus ‘rooting’ a practitioner) - and then ‘rebounds’ upwards creating a reservoir of immense and effortless power which can be ‘emitted’ from any part of the body as the ‘intention’ sees fit! This process of modern physics ‘mirrors’ perfectly the thinking of Chinese traditional thinking and certainly does not contradict it! This amounts to 1) using our own strength and 2) using the strength of others. Most people remain complete unaware of these two methods of generating effortless power. Instead, they over-balanced, always ‘pressing down’ and stopping the natural rebounding force that gravity ensures is always being generated. To change this habit – the capacity to sense ‘intention’ from the ground to the top of the head must be cultivated. Instead of tensing the muscle to achieve this – the muscles are completely relaxed to allow the rebounding force to move up through the structure without hindrance. Sensing this upwards movement is the exercise of ‘intention’. This is combined with the ‘awareness’ of the bodyweight ‘sinking’ this energy into the ground and the entire cycle of ‘intention’ is attained... The qi (氣) sinks into the dantian whilst the head is ‘suspended’ and ‘buoyant’ - as if floating on an invisible cushion of air or held-up by an invisible silk cord. The top and bottom are united by a single ‘awareness’ and ‘permeating’ energy.
The most difficult aspect of generating ‘effortless energy’ is learning to distinguish between a deep ‘loosening’ (松 - Song) of the body-structures and a superficial ‘relaxation’ (弛 - Chi) of those same surface-structures. Although it is true that ‘relaxation’ is the first step of training whereby the muscles, ligaments and tendons are freed of habitual ‘tension’ - this is only the beginning as the ‘intention’ or ‘awareness’ permeates these structures and generates an entirely ‘new’ organisational structure that appears sub-cellular in origination. As the bodily-structures re-orientate (like the branches of a pine-tree ‘fanning-out’) energy travels through the area in a totally different way. This is why superficial ‘relaxation’ gives-way to a profound ‘loosening’. The bottom is ‘rooted’ and connected to the ‘head’ by the ‘middle’ or ‘waist’ area with no breaks in energy transmission. Superficial relaxation must transform into a state of profound ‘loosening’ or the body-structures will never be fully transformed. Indeed, the term ‘middle embracing’ (中正 - Zhong Zheng) refers to how the ‘middle’ communicates and relates to its surroundings. This can refer to its inner or outer surroundings and is not limited to any one dimension. It is both a psychological and physical reality. Another way of looking at this is the relationship between the ‘centre’ and the ‘periphery’. This can be summed-up as simultaneously embracing the states of ‘moving’ and ‘non-moving’. Whenever the centre moves it is always balanced and in harmony with the ‘still’ periphery – when the periphery moves it is always in harmony with the ‘still’ centre. The centre must be made profoundly ‘still’ in body and mind so that the nature and quality of its communication with what is forward, back. up, down, left and right is profound and all-embracing. Unnecessary movement is divisive, whereas ‘stillness’ generates harmony as the perfect balance between yin-yang (阴阳) relationship. When ‘stillness’ and ‘movement’ must interact, then it must be as a dynamic and symmetrical balancing of well-timed opening and closing – of allowing bodyweight ‘in’ and allowing ‘bodyweight ‘out’ - of allowing the opponent’s presence ‘in’ or keeping the opponent's presence ‘out’. Traditionally, this is explained through the mastery of the concepts of the ‘eight gates and five steps’ (八门五步 - Ba Men Wu Bu) which utilise the dropping and rising force (bodyweight and qi, etc) which opens into wide spirals or is ‘pulled’ back in to a ‘still’ centre.
The ‘eight gates and five steps’ represent the expert application of yin-yang interaction, and the application of advanced Taiji principles. However, without first realising and mastering the ‘still’ centre that is ‘all-embracing’ there can be no talk of perfecting the ‘eight gates and five steps’ - as the ‘eight gates and five steps’ arise solely from the mastery of the ‘all-embracing’ and ‘still’ centre. For most who learn taijiquan, however, these concepts mean nothing as they are not learned or even heard of. Simply practicing the movements of Taijiquan with no expert guidance is a fruitless task as you will remain just as ignorant ten years down the line as when you started. Study and seek instruction. Awareness is the key as a good instructor will teach a practitioner how sense their bodyweight and ‘feel’ its rebounding force. Without this – Taijiquan is just a set of meaningless exercises. This is achieved by a superficial relaxation being transformed into a profound ‘loosening’. Hard work must be a daily habit. Do not give-up and seek to achieve the maximum with the minimum. Calm the mind and expand awareness into the environment. Practice within this awareness so that mind and body unite and become one. Improve one aspect of training every day. If practice is of a good quality – then self-defence ability will manifest in an easy manner. Remember – even if the method is correct – Taijiquan might well take a long time to master. Seek good instruction.
Some people say: ‘Taijiquan can't be taught, IT can only be learned by experience.’ This is because many people possess vague notions of attainting ‘enlightenment’ (悟 - Wu), but no real knowledge of how to go about achieve it. Instead, they repeat superficial movements in cycles of performance within which there exists no transforming mechanism to ‘shift’ the structure from one manifestation to another. Even at the birth-place of Taijiquan, thousands have gathered over the last one-hundred years to practice the movements of the Taijiquan style – and yet very few can a) fight with the style, b) live long lives or c) attain enlightenment through such practices. This is true even of people who learn from well-known teachers with established lineages. Over-all, this leads to a deterioration of Taijiquan ability. The secret of mastering Taijiquan in all its aspects lies with the mastering of the placement and functionality of the ‘waist’ or ‘middle gate’, for when this understanding is lacking, the entire edifice of Taijiquan ability cannot be established!
Authentic Taijiquan technique, regardless of style or frame, depends entirely upon the perfection of the use of the ‘waist’. This explains why there are many references to the ‘waist’ and ‘waist management’ spread throughout the Classical literature of China. Such examples are ‘the waist is the master’, ‘the waist is the driver’, ‘the waist unites and controls the upper and lower body through the turning of the spine’, and ‘the mind’s awareness penetrates and controls the waist’ - are just a few examples of the extent of this importance. However, according to observations, many practitioners, especially beginners, are still not clear about this. Many chose to stand bolt upright, crooked or overly slanted; some do not know how to loosen their hips; others only know how to swing their arms but don’t know how to turn their waists, and their movements appear awkward and stiff. The analysis of the reasons for these errors is mainly due to an unclear understanding of the position, function and basic essentials of waist movement found within genuine Taijiquan principle and technique. The point is this - If you practice Taijiquan without training your waist, it will be difficult to improve your skills throughout your life. The author of this article would like to assist martial artists in China (and abroad) through sharing my own experience and humble insights. To sum-up the important position and function of waist movement, there are two main points:
- The ‘waist’ structure is a complex physical mechanism that acts as a specialised conduit of ‘bodyweight’, and is an arbiter of the force of ‘gravity’. It closely combines the upper body and lower limbs into an organic whole, and it is also the key to more concentrated reflection of body skills. It plays a very important role in driving and adjusting the changes of the whole-body movement, the stability of the centre of gravity, and the pushing of tremendous (effortless) ‘force’ throughout all parts of the four-limbs. As long as the waist moves effectively, the four parts of the external body are (implicitly) incorporated into its sphere of influence, a process which ‘reduces’ and ‘removes’ any unnecessary peripheral movement of the body, forming a complete and coordinated movement of the upper limbs and lower limbs together with that of the trunk. The waist turns the spine which operates the upper and lower limbs effectively. Therefore, the waist (via the ‘spine’) turns the hands – and through the legs – turns the feet, with the waist uniting the head with the feet via the spine. Regardless of Taijiquan style practiced or frame preferred – the ‘turning of the waist’ allows for the qi-energy to flow freely into and out of the four-limbs and the head, etc. The free-flow of qi-energy is directly in relation to the free-flow of bodyweight.
- The waist plays a crucial role in accumulating energy. The ‘Boxing Treatise’ (拳论 - Quan Lun) states: ‘Strength builds from the heel, dominates the waist, manifests throughout the back, reaches the arms, and forms in the fingers.’ The ‘Boxing Treatise’ further states: "Palm, wrist, elbow and shoulder, back, waist, hip, knee, foot – therefore up and down the body there are nine ‘centres’ of focused energy (劲 - jin) - with the waist being the foundation of each energy centre. The waist accumulates combat energy (jin) by appropriately twisting, turning, lifting and dropping. This is achieved by the waist becoming an empty conduit which can be continuously ‘inflated’ with energy and distributed throughout the four-limbs. This is the greatest strength of Taijiquan – which can even use the opponent’s bodyweight as an effective weapon! All this arises within and through a suitable trained ‘waist’. For instance, when the waist and the arms are suitably ‘aligned’ and natural ‘holding’, ‘embracing’ or ‘supporting’ force is generated in the arms and hands (拥劲 - Yong Jin). It is the capacity of ‘intention’ (yi) which ‘directs’ and ‘channels’ the qi-energy so that it can be ‘gathered’, ‘retained’ or ‘emitted’ as the case may be. ‘Jin’ energy is produced when qi-energy is ‘compressed’ by ‘intention’ and emitted through a focused and highly concentrated avenue of psycho-physical expression. The waist can deflect and absorb the incoming power of an opponent’s attack. This external ‘bodyweight’ is converted into ‘jin’ force through its physical compression as it is taken control of as it enters the practitioner’s body. Once harnessed in this manner, the strength of the opponent can be immediately turned around and re-directed (through the waist and spine) back into the opponent causing total confusion and an ‘uprootedness’ that cannot be countered. The compression of bodyweight and the amalgamating correctly of jing, qi and shen, etc, generates an explosive force that is not dependent upon muscular contraction, which can be gathered as if from nothing, and emitted in the most unusual or unexpected manner. This method allows for a certain ‘elasticity’ of defence, that stops, turns and ejects an attacking opponent. For instance, whilst practicing the ‘Parting the Wild Horses Mane’ (野马分鬃 - Ye Ma Fen Zong) - regardless of performed on the left or right side of the body – demands a perfected ‘rootedness’ mediated through the ‘waist’ so that the dropped bodyweight rebounds with a tremendous energy that is redistributed up through the waist, spine and through the shoulders, arms and hands, etc. Not only is the opponent ‘uprooted’ - but he can be ‘struck’ with a great and effortless force whenever the circumstance demans.
https://www.sohu.com/a/501559060_121124541
蓄劲如开弓，发劲如放箭
2021-11-17 00:00
拳谱这两句说话其实颇为形象化，是以身体作为一张弓来发劲。要点是我们自己身体要有三个根：顶根、脚根及腰根（丹田或命门）。设想顶根与脚根定点不动，腰便可自由的荡，只要每动皆双向（即有来有回），便不会破坏全身的对称平衡，时刻保持中正。
如果你用力推我，我顶根与脚根不动，腰根被你推开成开弓之势，到你力尽，我腰根的重量荡回来，便把你笔直放出去，而我自然中正，不出方向。如果我在开弓时不知不觉的围绕你转动一百八十度再发劲，便把你前推之势也加以利用，你跌得更惨！
事实上三个根只要能保持一个根不动，其余两根可来回的荡以发劲并时刻保持中正，若在贯串两个根之荡时，加上螺旋扩大或螺旋缩小，威力更大。因为我有三个根，要定那一个根由我决定，而且随时转换，你难以捉摸，「人不知我，我独知人」，一碰便胜败已分，与你转圈推手只是客气而已。
这里牵涉到用意不用力，例如顶根不动，是因为体内不断有S循环在进行而外示安逸的结果，不是用力去固定头顶。身体意气走S，是以意想推动的，以意气驱使身体而动，一点不用力，稍一用力去扭动身体四肢走S线，便是用力，不是以意气运身，没有威力可言了。太极拳的任何解说，包括拳谱，都有一个前提，就是「用意不同力」，稍一用力，那怕一点点，已经不是太极拳，这是太极拳的关键内涵，也是最难练习、最难做到的地方。
怎样做到“用意不用力”
太极拳是应用太极原理于技击的拳艺，太极拳架是为使身体熟练应用太极原理而编造的练习，所以练拳要明白练习的目的。太极拳最大的特点是「用意不用力」，不用力怎样打人呢？是借力打人，借力的来源有二，借他人之力及借自身的地心吸力，即利用体重在地面的反弹力，我们日常的习惯，唯恐站不稳，不自觉的往下压，没有利用体重反弹的习惯。
要改变这习惯，头顶要有领起之「意」，不用力，身体放松，才能引导反弹的体重上升，再下沉，又反弹上升，又下沉，又上升……，连续不断，这才是「虚领顶劲、气沉丹田」，二者是一体的，是利用体重反弹的练习。
“用意不用力”最难之处是「松」，“松”是张开，不是“弛”，是“中正安舒”。“中正”是中心与四周的关系，“动而不动”是为“中正”，所谓“动而不动”是每动则外围之动都对称平衡，使中心平稳有如不动，所以要求“有上必有下，有前必有后，有左必有右”，其实“动之则分，静之则合”是阴阳关系，是动态的对称平衡开合，由点到线、面、体的开合是为“八门”；开则螺旋开张，合则螺旋收缩，是为“五步”，能把握“八门五步”，就能利用升、沉的体重以开合收人发人。
“八门五步”是阴阳之势的应用，就是太极原理的应用。如果把“中正”当成静态，而实际上静态之中不是中，静态之正不是正，不“中正”，则难“安舒”，不“中正安舒”，则不能“松空圆活”，不“松”则借不到体重反弹，就不能“用意不用力”，更不要谈“八门五步”了，所以学太极拳都由“中正”开始。
但一般学习太极拳的，大都不明太极思维，把原则僵化了（以为“中正”是静态的中、静态的正便是僵化），一般学习“中正安舒”而未能过关，所以只能不断练习拳架，冀求有能「松」的一日，这是吃力不讨好的。多研究太极思维，练习时不断评核所练习的能否结合太极原则，不断改进，才会有进步，如果练习不能与太极原理会通，是为练习而练习，目标不清，功效有限。
感觉不到重量反弹，是身体不听话，自已用了力而不自觉，就是不能「松」。用力是日常习惯，要在不放弃这日常习惯之外，再建立一种不用力的习惯，并要听意识指挥：日常生活用力；技击时不用力，这是很难很难的训练，就算方法正确，也要很长时间的练习，何况方法不一定正确，（何谓正确方法？练习无定法，凡合乎太极原理的方法都是正确的）。
有说：“太极拳是教不会的，只能学会”，因为要点是“悟”，所教的方法是死的，要能通过方法而领悟太极原则的应用，才学得会，所以有承传也不一定出人才，过去百多年，在几个太极拳发源地，每日用功，长时间习拳的成千上万，但有功夫的代不数人。太极拳之所以慢慢变质，变成流行的健身太极操，不是没有原因的。
“太极腰”的修炼
太极拳特别注重腰部活动。经典著作中讲得很多，如“腰为主宰”“腰为驱使” “源动腰脊转股肱” “刻刻留心在腰问”等，都是说腰在太极拳运动中的重要性。但据观察，不少练拳者，特别是初学者对此还不够明确。有的立身不正，歪歪斜斜；有的不知松腰松胯；也有的只知旋臂而不知转腰，动作显得别扭、僵硬。分析原因，主要是对腰部活动在太极拳运动中的地位、作用和基本要领认识不清所致。正是：练拳不练腰，终生艺难高。笔者愿以自己的体会和浅识拙见，向拳友们讨教。腰部运动的重要地位和作用概括起来，主要有四点。
1．腰部起着承上启下、维持身体姿势和传导重力的中枢作用。
它把上体和下肢两部分紧密地结合为一个有机整体，也是比较集中地反映身法技巧的关键。它对带动和调整全身动作的变化、重心的稳定以及推动劲力到达肢体各部分都起着十分重要的作用。只要腰部一动，全身其他部位皆相适应，无有不动，形成上肢、下肢、躯干完整协调的运动。上肢运转要求转腰旋脊，以腰带臂，腰领手随；下肢运转要求以腰带胯，以胯带腿，以腿带足。因此，套路中各个拳式正确手法和步法的变换，都必须依靠腰部不停地灵活运转来完成。同时，腰部还能运丹田之气到达四肢百骸，从而形成周身完整一气。
2．腰部起着蓄势发劲作用。
拳论日：“劲起于脚跟，主宰于腰，发于脊背，达于两膀，形于手指。”又说：“掌、腕、肘和肩、背、腰、胯、膝、脚，上下九节劲，节节腰中发。”劲法中也强调，以缩腰、拧腰配合蓄劲，以舒腰、转腰配合发劲。这既是太极拳的发劲特点，也是太极拳发劲时应遵循的一条规律。因此，太极拳八种劲法虽然都形于手、臂、肩、肘，但劲力源头均发自腰部。
例如拥劲，虽然“拥在两臂”，但主要靠腰与意气相配合发出的劲力棚架对方，并借机击之。搌劲，虽然“搌在掌中”，但主要靠转腰坐胯顺势将对方引至自己下盘一侧，化解和防御对方攻势。挤劲，虽然“挤在手背”，但主要靠腰椎后弓之劲，手脚并进，合力向前挤击。按劲，先师们明确指出了“按在腰攻”，靠腰劲带动全身整劲，用双手向前按击对方。其他采、捌、肘、靠，也主要以腰腿劲为基础，加上内气的鼓荡，以全身的弹性劲、爆发力，快速准确地将对方弹出。这都充分说明腰是劲力之源。只要腰力运用得当，就可使周身力量集中于一点，战胜对方。例如野马分鬃，不论左抱右分或右抱左分，腰部旋转、腰部发出的力量都起主要作用。同时，按腰送肩还可放长两臂，延长进攻距离，有利于击打对方。
RSS Feed