The transformation of xū shí (emptiness and fullness) in Taijiquan is essential for the practice and movement of the form. It can be likened to human walking; without the transformation of xū shí, one cannot step in any direction. Therefore, the transformation of xū shí is a natural attribute of Taijiquan, often referred to as the soul of Taijiquan. The Taijiquan master Wang Zongyue elaborated on the concept of Yin and Yang xū shí in his work “Taijiquan Lun” (Treatise on Taijiquan), stating, “Taiji is born from Wuji, the mother of Yin and Yang, the mechanism of movement and stillness.” The so-called “mechanism of movement and stillness” indicates that whenever there is movement, there must be a distinction between xū shí, necessitating the transformation of xū shí. Yang Chengfu clearly pointed out in the Ten Essentials of Taijiquan: “Distinguishing xū shí is the first principle of Taijiquan.” Ultimately, the transformation of xū shí forms the essence of Taijiquan; without this transformation, it cannot be called Taijiquan. Thus, understanding the Yin and Yang of xū shí is key to mastering Taijiquan.
Transformation of xū shí.Wu Yuxiang stated in “Quan Lun” (Treatise on Boxing): “The distinction between xū (emptiness) and shí (fullness) should be clear; each position has its own xū shí, and everywhere there is this xū shí.” First, we must clarify what is xū? What is shí? Xū refers to emptiness, lightness, and a relaxed state of movement. The tension of the muscles is less than that of shí. Shí refers to fullness, stability, and solidity, where the movement is characterized by a grounded stability, and the muscle’s capacity to bear weight is greater than that of xū. The transformation realizes the alternation of xū shí. All movements in Taijiquan must clearly distinguish between xū and shí; if one can distinguish the transformation of xū shí, one can practice without fatigue. Xū shí is manifested in every part of the body. Both hands must have xū shí, both feet must have xū shí, and there must be xū shí above and below, front and back, especially between the left hand and left foot, and the right hand and right foot, which must follow each other up and down, clearly distinguishing xū shí. When the left hand is shí, the left foot is xū; when the right hand is xū, the right foot is shí. This is the adjustment of internal strength, maintaining a balanced center.” The solid leg and the empty leg change with the shift of the center of gravity. At this time, xū shí is xū within shí and shí within xū. Li Yisha said: “Shí does not entirely occupy the position, and xū does not entirely lack strength.” Xū shí contains mutual transformation; Taijiquan requires that every part of the body has xū shí, and xū shí is always mutually transforming. Lower limb xū shí.“Taijiquan begins with the feet, connecting through the joints, originating from the waist. Therefore, it is crucial to perform the transformation of xū shí in the lower limbs. The three joints of the lower limbs—the hip, knee, and ankle—play a role in the transition of advancing and retreating. In the process of advancing and retreating, these three joints must seek straightness within bending, clearly distinguishing xū shí. The leg bearing the body’s weight is the shí leg, while the other leg is the xū leg, both changing with the shift of the center of gravity. The center of gravity must rest on the yǒng quán (Yongquan point) of the solid leg, not on the heel or the ball of the foot. The ancients said, “Without strength in the yǒng quán, the spirit has no master.” This means that if the yǒng quán lacks strength, one cannot root oneself, stand firm, and the spirit will lack direction. Therefore, the yǒng quán of the solid foot must attract the ground, ensuring stable footing. The other leg generally touches the ground with the front or back of the foot, providing auxiliary support, thus clearly distinguishing the xū shí of both feet.” Upper limb xū shí.The lower limbs drive the waist and hips, which in turn move the upper limbs. Thus, the transformation of xū shí in the upper limbs, the opening and closing of xū shí, and the transformation of the lower limbs form a unified whole. The shoulder, elbow, and wrist of the upper limb are involved, with the elbow joint being the most crucial, facilitating flexion and extension. Whenever the strength is directed to the hand upwards, that hand is xū; when the strength is directed downwards, that hand is shí. The movements of both hands in Taijiquan must also distinguish xū shí, as emphasized by Teacher Cui Guangbo: “The fingers lead the movement of the whole body, and the feet follow the hands, which is especially important. The joints lead the strength, with both ends curling, achieving the same effect.” “Taijiquan requires that the wrist joint moves as little as possible, while the spine should be elongated and move more significantly, meaning that the movement should be larger in a straight and curved manner. Reducing the movement of the wrist joint forces the body to expand its movements to meet the requirement of connecting through the joints.” Upper and lower xū shí of hands and feet, moving in unison.The boxing classic states, “The root begins at the feet, initiated by the legs, governed by the waist, and manifested in the fingers.” Just like a train wheel, when one moves, everything moves; when one is still, everything is still. The upper and lower parts follow each other, mutually transforming, all within the mind. For example, when the right hand descends as shí, the right foot is xū; when the right hand turns upwards as xū, the right foot follows the hand and becomes shí. The Taijiquan “Da Shou Ge” (Song of Striking Hands) states, “When moving, the hands must follow the feet, and when still, the body cannot be invaded.” The importance of this is evident. Therefore, when practicing the form, we must carefully experience, practice slowly, and clearly distinguish xū shí, checking whether each movement is executed correctly. “The upper and lower parts follow each other, and the transformation of xū shí is not only when stepping that the hands follow the feet to change xū shí, but mostly the feet follow the hands to change xū shí. The requirements for xū shí in both hands and feet must be present at all times and places, and this transformation of xū shí must gradually become smaller in proportion, accelerating the change. If the transformation of xū shí in both feet is not quick, it cannot adapt to the changes of the hands, leading to a disconnection between the upper and lower parts, which disrupts the requirement for the whole body to act as one. Avoiding pathological conditions through xū shí.Maintaining the relationship between lightness and heaviness, floating and sinking, and xū shí is key to avoiding pathological conditions. The boxing classic states, “If one does not thoroughly study the principles of lightness, heaviness, floating, and sinking, it is like digging a well without reaching the spring.” “Practicing boxing must be steady, and stepping must be light; the practice of standing is essential, and the muscles of the legs must not bear the weight of shí. If the movements are unstable, they may even feel like a heavy hammer. Therefore, we must be steady but not heavy; there is a difference in degree between being steady and being heavy. Steadiness is xū containing shí, having both hardness and softness, while heaviness is overly shí, losing flexibility. Steadiness is light and stable, while heaviness leads to pathological conditions.” At the same time, one must be light but not floating; lightness must be grounded. Within the reasonable range of the body, one must not lose the center of gravity.“Practicing Taijiquan while being stuck in duality, where Yin and Yang are indistinct, and xū shí is unclear, one cannot achieve xū above and shí below. Only by maintaining xū above and shí below can one root oneself. Being overly light or heavy refers to the feet being divided into xū and shí, but if xū is too xū or shí is too shí, it is due to the center of gravity being excessively biased to one side.” In summary, we must carefully experience, check, and distinguish xū shí in our daily practice to overcome pathological conditions. Utilizing the transformation of xū shí.The boxing classic states, “Pay attention to the transformation of xū shí; the Qi should circulate throughout the body without stagnation.” Transformation is not merely a simple turn or lift; we must pay attention to how to transform. As the saying goes, “The movement of Qi should be smooth and connected.” “When stepping forward or retreating, the transformation of xū shí should be controlled by the Qi in the back; this point of attention is the back, whether advancing or retreating. Looking left and right is also completed within the transformation of xū shí. The xū foot leaves the ground, not relying on the leg’s automatic pulling forward or the foot’s pushing backward, but gently lifting the xū foot using the Qi within the back.” This also aligns with the principles of “the mind governs the body” and “the waist leads the limbs.” “Particularly, attention must be paid to the point of transformation in the back. At this point, only intention can facilitate transformation, making it agile. Using force to transform will lead to stiffness; this intention is nothing but “relaxation.” The most challenging aspect of the human body is to relax. To achieve relaxation, one must first be light; lightness means not using force. The so-called use of intention without force, during the transformation of xū shí, only using intention to operate the movements will make them agile. If force is used to transform, the movements will become rigid and clumsy. When the waist and back move, everything moves; every joint connects, and all must follow the transformation of xū shí in the waist and back. If the intention does not move, the waist and back cannot move, and if the waist and back do not move, the hands and feet cannot move automatically. The transformation of xū shí is also initiated by intention.” In summary, the transformation of xū shí in every movement of the form is crucial; understanding and applying it is essential, and through continuous diligent practice, one can grasp its principles.
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