Taijiquan emphasizes "first using the mind to activate motion followed by the shape.” This means bringing together the spirit, intent, internal energy, and the body to form a superior boxing skill. Harmonizing the internal means circulating the internal energy with the intent. This will improve the functions of the central nervous system and improve the mental functions of the brain. All movements, no matter how small, should be controlled by the intent. Over time the practitioner should strive to achieve the three internal harmonies. This consists of harmonizing the spirit with the intent, harmonizing the intent with the internal energy, and harmonizing the internal energy with strength. Harmonizing the external means differentiating the changes of emptiness and fullness within the movements of Taijiquan. The external shape consists of the external body such as the legs, torso, and arms. By allowing the nine major joints to be relaxed, loosened, and exercised there will be improvement in coordinating the upper and lower body as well as an overall stimulation to the entire body. The internal and external must combine into a harmonious blend both in form and spirit. These two must never be separated. Each posture must have a mutual relationship with the internal spirit and intent.
Speaking in terms of the physiological side of motion of the human body, movement is derived from the joints that connect the bones and their related muscle groups. The human body is comprised of 206 connections between the bones. Those connections that are mobile are termed joints. Most movement of the human body is activated by both the joints and the muscles/tendons connected to the bone. This movement is mutually coordinated under the control of the nervous system.
Taijiquan is a highly sophisticated martial art which does not use only the extremities for execution of techniques. The Classics state that "internally we practice the one breath, externally we develop the tendons, bones, and skin.” The "one breath" that is mentioned here is referring to the "original internal energy or yuan qi" or often called "pre-heaven energy or xiantian qi.” The internal energy or internal strength (neijin) which manifests from this is controlled under the guidance of the mind. It is often mentioned in the Taiji Classics as "using the intent to lead the internal energy.” "Externally developing the tendons, bones, and skin" point to the use of "the neijin moving the body" which is manifested by the continuous spiraling and twisting motion of the spine, waist, wrists, knees, ankles, etc. This mutual coordination of both the internal and external components of proper Taijiquan practice will not only strengthen the agility and flexibility of the various joints in the entire body, but it will also greatly enhance the development of neijin.
During the practice of Taijiquan, each movement must emphasize the mutual coordination of the upper and lower body. The Taiji Classics state that "when one point moves then all points must also move.” Each movement must be produced by the turning of the waist which, in turn, will move all parts of the body in unison. All parts of the body must be coordinated with the movement of the waist. The energy is generated in the feet, issued through the legs, controlled in the waist, and driven out through the hands and fingers. This must be conducted in one breath. By controlling the postures in this way, one will be able to manifest internal force. The waist and spine order the movements, the spirit in the eyes follows along, and the hands and feet follow the motion. Upper and lower movements are tightly connected into a natural body. The nucleus of coordinating the upper and lower body movements is in the agile changes of the mind or intent. The feet will allow the body to become stable and rooted. This type of rooting must be controlled by the waist and groin. The waist is the controller for issuing internal force. For this to occur, however, the upper and lower parts of the body must be regulated into one body.
Another aspect of coordinating the upper and lower body movements is the harmonization of the three externals. This means combining or linking up the hands and feet, elbows and knees, and hips and shoulders. In other words, the upper and lower extremities must be mutually coordinated during practice, especially the above-mentioned joints. At the same time, every part of the torso must also follow in unison to allow the body, hands, steps, and eyes to move in one complete direction. This will focus the intent and will concentrate the internal strength to form a united body.
What, then, is internal strength (neijin)? In general, it refers to the power (jin li) developed within the body. Li (power) and jin (strength/energy) cannot be completely separated, but each are different. Li is square and jin is round. Li is sluggish and jin is smooth. Li is slow and jin is fast. Li is dispersed and jin is gathered. Taijiquan is a martial art style which places great emphasis on neijin, not brute force, to conduct all techniques. This use of neijin must be constantly put into place no matter if it during the practice of the routine or during the two person drill of push hands. This neijin is the elastic and buoyant strength that one obtains in practice by maintaining constant connection throughout the body from the ground up to the tips of the fingers. When accomplished, one has attained the so-called elastic strength of being hard on the outside and soft on the inside. Yang Cheng Fu stated this by saying, "Taijiquan is metal wrapped in cotton.” This type of strength is often noted as "the shape is not revealed externally, the ability is accumulated inside.”
The neijin of Taijiquan is composed of eight types of strength. These eight types include wardoff (pengjin), rollback (lujin), press (jijin), push (anjin), pluck (caijin), split (liejin), elbow (zhoujin), and bump (kaojin). Even though the names of these neijins are different, they are all characteristically related to the spiraling nature of reeling silk energy.
Where does neijin originate? The Taiji Classics state that "the strength of the palm, wrist, elbow, and shoulder, back, waist, hip, knee, and foot, and upper and lower nine joints are successively issued from the waist,” "when the internal energy is in the hands, the key is in the waist", and "when practicing martial arts without the use of the waist, high skill level will be difficult to achieve.” As can be seen, no matter if it is in the practice of the routine or push hands, the key point to increasing neijin is in the proper practice of working the waist.
From a physiological point of view, the waist is found in the torso of the human body. It is above the hips and below the rib cage. The anterior side of the waist conceals the dantian which is approximately three fingers below the navel (qihai point). The posterior side of the waist conceals the mingmen point which is located on the spine directly across from the navel. This area is considered the center of the human body. When the internal energy is being emitted outward, it is emitted out from the dantian, when the energy is being pulled in, it is pulled in from the dantian. "The internal energy sinks down into the dantian, the upper body is empty and the lower body is full, the internal energy is concentrated in the center, emptiness and sharpness are contained inside.” Reeling silk energy is issued from the kidneys, rises from the dantian, and spreads over the entire body. Internally it activates the organs and skeletal system, externally it moves the muscles, skin, and hair. Neijin will move the entire body reaching to the four extremities. If neijin is plentiful, then there will be various sensations throughout the body such as heating of the skin, swelling of the fingers, heaviness in the heels of the feet, sinking in the dantian, and other natural phenomena.
The principles of Taijiquan require that one be able to differentiate between emptiness and fullness. It is said in the Taiji Classics that "when one differentiates between fullness and emptiness, all parts will mutually follow, guide the power (of the opponent) to enter emptiness and borrow (opponent's) force to attack.” If one cannot differentiate between fullness and emptiness, then one will not be able to move all parts of the body as a complete unit. If this cannot occur, then one cannot dissolve the opponent's force. Consequently, one will not be able to use the opponent’s attacking force for a counter attack. Fullness and emptiness is in the transformation of the kidneys and waist. The center of this transformation is in the mingmen point between the kidneys. The mind must be continuously concentrated on the mingmen point to maintain centeredness and to prevent tilting and leaning of the body. When in motion, use the mingmen point as the originator of the driving force to change between full and empty and to lead the relaxed and sunk arc-like motion of the chest and back muscles. Only when this has been satisfied can one fill the body with neijin, dissolve force in a circular manner, and borrow the opponent's attacking force. It is often said that "the entire body is a fist" or that "the entire body is taiji" when being able to differentiate between fullness and emptiness.
From the perspective of motor mechanics, the waist is the impetus of motion. In the Classics it is stated that "the mingmen which is between the kidneys is the key impetus for the upper and lower body.” The waist must preserve and regulate the body's center to allow movement to be light, agile, and stable. If movement is only from the arms and hands, the body will be disconnected. It is said that the more forceful the hands move without the control of the waist, the more dispersed will be the technique.
How does one increase the strength of the waist and improve the agility and flexibility of the waist to achieve an increase in neijin? The principles of Taijiquan demand that the postures and techniques conducted in practice must be done correctly. One must empty the neck and suspend the energy upward, relax the shoulders and sink the elbows, hollow the chest and sink the waist, open and round the groin, bend the knees and relax the hips, sink the internal energy into the dantian, and many others. One of the most important requirements is to hollow the chest and sink the waist. One must be able to twist, invigorate, and sink the waist, and relax, close, and buckle the groin. When twisting the waist, the groin must buckle. If this does not occur, then the neijin will be dispersed. When invigorating the waist, the groin must relax. If it does not relax, then the neijin will be sluggish. When sinking the waist, the groin must close. If it does not close, then the neijin will only be superficial. In summary of this, one must be relaxed, sunk, upright, and lively. Upright means that the torso must be held erect and straight. The body must be centered, upright, tranquil, and calm. Only by maintaining a straight tail bone will the spirit reach to the top of the head. By maintaining an upright posture, one will be able to stabilize one's center in order to transmit the neijin out to the extremities originating from the axis of the waist. Relax by allowing the waist to slightly contract inward and by releasing tension in the rib cage region. This will help to sink the force of the waist in a downward direction. When the waist is completely relaxed, then the internal energy will naturally sink down into the dantian and the lower frame of the body will be rooted and stable. In addition, the upper and lower body movements will be more circular, agile, and powerful. It must be pointed out, however, that the waist cannot be overly relaxed. If the waist is too soft, there will be no power. In the same line, the waist cannot use an excess amount of force while conducting a technique. If too much force is used, the technique will be too stiff. Stiffness will destroy the body's ability to move with agility and to issue internal force. Sinking the waist is to allow the waist to settle in a downward direction based on the natural curvature of the human body. No matter if it is advancing, retreating, or turning, by sinking the waist one will have better control of one's center and balance. It is important to remember that the waist is the axis which activates the motion of the limbs. In this way one will conform to the principle of "coordination of upper and lower body movement" as told by Yang Cheng Fu in his Ten Essentials of Taijiquan Practice.
By using the concentrated energy of the upper and lower nine joints of the body with the waist, one will be able to issue out neijin. This cannot be learned overnight and cannot be readily learned without a competent instructor. The following exercise, based on Cloud Hands, will help to illustrate the use of the waist to lead the motion of the arms and hands.
Stand with the legs in a high horse stance posture. The weight can be equally distributed in this exercise. The left arm is embracing in front of the body with the palm facing in at neck level. The right arm is extended out to the right side of the body with the palm facing down toward the ground at waist level.
Slowly begin to use the waist as the pivot to turn to the left. The left arm moves 90 degrees to the left side while the right arm moves 90 degrees to the front. The arm and hand positions do not change while the turning is conducted. All motion is conducted by the waist. Note that the lower body does not move. It is particularly important not to turn from the hips since this will cause the legs to twist. This will then cause a disconnection from the ground up to the hands.
The upper body continues to turn to the left to allow the palms to pass each other. The left palm turns sideways to face to the front while the right palm moves up and turns sideways to face to the rear. The two palms pass each other at chest level. Following, the left palm slowly moves down to waist level with the palm side facing down toward the ground. The right palm moves up to neck level while facing in toward the body. Repeat the sequence on the other side.
The overall turning sequence should be 180 degrees to the left and right. The turning and twisting will not only aid in making the waist more subtle, it will also produce a massaging effect on the internal organs of the lower torso. This particular training exercise is very valuable for those with diseases of the stomach, liver, kidneys, intestines, pancreas, gallbladder, and spleen. This exercise is also very beneficial for those with lower back and spine disorders.
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