1. Calmness and IntentThe most important principle in practicing Tai Chi Chuan is “calmness and intent,” which runs through the entire process of practicing. This means that during practice, the mind should be focused, using consciousness to continuously guide movements, flexibly changing them so that every action has a certain direction, avoiding chaotic movements, aimless drifting, and movements without purpose, as if dancing to music.(1) Guiding Movements with IntentBefore moving, one should correct their posture, breathe naturally, focus on the lower abdomen (dantian), eliminate distractions, and enter a state of thoughtlessness.Once everything is ready, consciously relax the whole body, maintain a calm mind, and then begin the movements.Once in motion, one must concentrate fully and continuously use consciousness to guide the correctness of each movement. During the process, the internal and external aspects should open and close, and rotate and change, striving for “upper and lower follow each other, internal and external unite,” with intent guiding the movements, ensuring they are lawful.Tai Chi practitioners regard mental training and physical training as equally important, even placing more importance on the former, proposing the principle of “using intent, not force,” allowing all movements to flow gently under continuous focus of consciousness, avoiding clumsy strength, thus enhancing the effectiveness of the practice.“Calmness and intent” means to focus all spirit on directing movements, achieving “intent moves, form follows.” If the intent is uninterrupted, the movements will not be interrupted; this is the practice of guiding movements with intent. After reaching a certain level, practitioners will find the practice enjoyable, and observers will perceive the movements as soft and beautiful, resembling “flowing clouds and flowing water,” as natural and lively as the wind blowing through willows.When first learning Tai Chi, due to thinking while doing, movements often become chaotic, and the mind can easily become tense. Once movements become familiar, thoughts can easily concentrate, and the mind will naturally calm down, becoming increasingly tranquil with practice.The deeper the Tai Chi skill, the more tranquil the practice will become. During performance, pure calmness and focus, with dynamic energy and structured opening and closing, can stabilize the audience’s emotions, allowing them to appreciate the performance.(2) Internal Sensations After Years of Practicing Tai ChiIf one can sincerely achieve calmness and intent, and persist in practicing Tai Chi for many years, the nerves in related areas will be in a state of excitement, while other areas’ nerves will be in a state of inhibition, leading to accelerated blood and qi circulation, expansion of membranes and capillaries, and sensations of warmth, swelling, or sweating, with fingertips feeling fuller than usual. As movements stretch and rotate, the internal airflow in the abdomen may produce gurgling sounds, and further sensations may arise, such as a tingling feeling like ants crawling, or a sensation of the hands and feet moving as if stirring water with a small stick. During movement, the fingertips may feel as if countless needles are radiating outward, with vibrations and impacts felt at acupoints like Huiyin (Perineum) and Yongquan (Kidney 1), and even a sensation of rapid, snake-like airflow throughout the body. These physiological phenomena that promote the smooth flow of qi and blood will gradually disappear as the practice deepens, but the enthusiasm for practicing will improve, leading to a harmonious internal experience, often feeling a unique meaning. Such reactions should not be forcibly pursued; they should be allowed to occur naturally and vary from person to person. Some may not experience these reactions but still benefit from health maintenance and disease prevention.
2. Internal and External Relaxation
(1) Seeking Internal and External Relaxation from Lightness
Full relaxation of the body is as important as calmness and intent, and is a crucial measure to implement the principles of “using intent, not force” and “using force improperly.” During practice, under the premise of calmness and intent, guide all organs, functional systems, muscles, skin, and joints to relax, gradually achieving a state where no unnecessary force is exerted anywhere, and every part that should relax is completely relaxed.
Light and slow movements allow for simultaneous practice and awareness, correcting any areas of tension in the body. Therefore, practicing Tai Chi begins with light and slow movements to gradually achieve full internal and external relaxation. Through long-term practice of internal and external relaxation, one can maintain a relaxed state even during rapid movements, which is often referred to as being calm and unhurried under pressure. The principle of full internal and external relaxation is highly effective for treating diseases and maintaining health. Tai Chi, originally a highly combat-oriented martial art, has gradually been applied to health care and is considered an important part of medical sports methods, closely related to the training principles of “calmness and intent” and “internal and external relaxation.”
The relaxation in Tai Chi is not limited to muscles, skin, and joints; it also requires the central nervous system and the functions of internal organs to be relaxed. This training method has many benefits: first, it does not induce mental tension; second, it allows diaphragmatic breathing to function without restriction, enhancing its role in health maintenance and combat; third, after “muscles, skin, and joints are all relaxed,” qi and blood can circulate freely, enhancing the interconnectedness of the body, allowing limbs to become elastic, promoting blood circulation, and facilitating the smooth flow of qi, thus restoring and enhancing health; fourth, the sensitivity of skin touch and internal sensations can be greatly developed, leading to smooth and agile movements; fifth, the relaxation of all muscles and joints allows them to sink naturally, enhancing the support of the lower limbs, while the muscles of the chest and back also relax and sink, helping to stabilize the center of gravity and strengthen the combined force; sixth, it can enhance power generation and increase movement speed, as only when all parts that should relax are relaxed can strength be concentrated rapidly at a single point, allowing movements to accelerate without hindrance and become agile. Therefore, relaxation also contributes to stabilizing the center of gravity and enhancing movement sensitivity.
(2) Relaxation Can Improve Strength, Endurance, Speed, Agility, and Technique
Relaxation is a form of rest from tension. It is directly related to relieving fatigue, accumulating strength, and improving strength, endurance, speed, agility, and technique. During practice, one must always remain relaxed. Under the premise of calmness and intent, guiding the entire body to relax is a primary method used in ancient health practices such as sitting meditation, walking meditation, and qigong. Therefore, Tai Chi shares a common goal with these health methods. The advantage of Tai Chi is that, with appropriate adjustments to the amount of exercise, it can cater to different needs for health maintenance, enhancing physical fitness, and practicing combat techniques, which is one reason for its broad adaptability.
Relaxation begins with the “relaxation of intent, and it is an active and uplifting state, not a careless or passive fatigue. Some may misunderstand relaxation as being weak and powerless, mistaking internal focus for lack of spirit. For example, when pressing forward with the hand, if the wrist is not engaged and the fingertips are not focused, the result is a weak and floating wrist and fingers, especially during rotation, appearing soft and powerless. A relaxed waist becomes slumped; the waist should not be soft and drooping but should be upright, so that when the upper body rotates, it does not sway side to side or lean forward and backward, failing to fulfill the role of the waist as the central axis.
Relaxation means eliminating clumsy strength, using force according to the rules, and focusing intent on the process of movement, completing movements according to the changes of internal and external aspects. As long as the principle of “using intent, not force” is followed in practice, a light yet heavy internal strength rich in elasticity and resilience will gradually develop. Due to the relaxation of the skin, the sense of touch becomes very sensitive. During push hands, the flexible use of internal strength can reach a very precise level. In the theory of boxing, there is a saying, “not a feather can be added, nor a fly can land,” which describes the sensitivity of reaction achieved through long-term training. Generally, as long as one practices push hands and Tai Chi for a long time, they can reach this level. Just as Mr. Xu Yinshi expressed in his article “On How to Play Table Tennis”: “When there is dirt or sweat on the ball, I can feel it immediately while playing.” If one can be so sensitive even with a racket, how can they not feel the weight of a fly landing on their skin?
During practice and push hands, attention to “stillness” and “relaxation” is crucial, and one must diligently work on using intent in every movement. Unconsciously, this will gradually improve strength, endurance, speed, agility, and technique.
The traditional practice of Tai Chi is to transition from relaxation to softness (transforming hardness into softness), accumulating softness into hardness, and returning hardness to softness, achieving a balance of hardness and softness. According to the traditional steps of practicing Tai Chi, relaxation is not the goal of practicing Tai Chi but a means to achieve the balance of hardness and softness.
Some people lack the patience to cultivate softness from “relaxation and stillness, but instead, they exert force (clumsy strength) to demonstrate strength in practicing Tai Chi. Some even add excessive force and stomping actions to the external form, turning the soft martial art of Tai Chi into a hard and rigid practice, making it difficult to enter the realm of Tai Chi. This should be re-evaluated from the theoretical perspective of Tai Chi to correct errors in the training steps.
(3) Checking Relaxation
When first learning Tai Chi, one should first check the relaxation of each body part to avoid issues such as stiff neck, puffed chest, raised shoulders, protruding elbows, tensed waist, breath-holding, and forced mental alertness. First, achieve relaxation in the chest, certain muscle groups, and joints (for example, relaxing the shoulder and elbow joints, and the chest and waist joints), then gradually expand the range of checks to all internal and external parts of the body. This is a method of learning that addresses points before expanding to areas. If stiffness or tension is detected, immediately use intent to guide relaxation. In the early stages of learning Tai Chi, some stiffness and tension may arise from improper posture and exertion, so correcting posture is an important step in checking relaxation. If breathing is not smooth, it can lead to chest tightness and muscle tension, so it is necessary to check whether movements and breathing are coordinated.
(4) The Dialectical Relationship Between Relaxation and Tension, Softness and Hardness
The fundamental law of dialectics is the law of unity of opposites. Relaxation and tension, softness and hardness are opposites that complement each other. The movement of the human body primarily relies on the contraction and relaxation of muscles, which can be roughly divided into flexor and extensor groups. Flexors are the antagonists of extensors, and extensors are the antagonists of flexors. For example, when making a fist, it relies on the contraction of the flexor group and the relaxation and elongation of the extensor group to form a fist. As Engels pointed out, “Movement itself is a contradiction.” If there is relaxation without tension during practice, it is impossible to achieve correct posture and precise movements; similarly, in standing, only when one leg is tense can the other leg relax and move freely; if both legs are relaxed, one cannot stand. The practice of full-body relaxation in Tai Chi, due to its spiral and arc-like movements, always involves alternating relaxation and tension, indicating a transformation between lightness and heaviness, and a balance of softness and hardness. Since the guiding principle of relaxation is in control, even in the tense state, the muscles are not rigid but possess resilience and elasticity.
The steps of Tai Chi practice are: from relaxation to softness, accumulating softness into hardness, returning hardness to softness, achieving a balance of softness and hardness. Due to the characteristic of Tai Chi being “softness containing hardness,” even in the stage of accumulating softness into hardness, the time spent in relaxation is greater than that spent in tension. This is similar to its breathing coordination, where the exhalation time is generally longer than the inhalation time. The process of each movement in Tai Chi is relaxed, while in fixed postures, it is composed. The “Tai Chi Classics” states: “Softening strength, hardening points” and “appearing and disappearing” precisely reflects the appropriate use and flexible change of time and space in Tai Chi movements. The hardness in Tai Chi is cultivated from softness, as Wu Yuxiang said: “Extreme softness leads to extreme hardness.” Therefore, its hardness is still contained within softness, and this enhanced elasticity and resilience of “softness containing hardness” can flexibly concentrate at a point, thus developing strength and speed, able to “respond quickly when needed, and follow slowly when needed” (Wang Zongyue), and “the strength is like tempered steel, what can withstand it?” (Wu Yuxiang).
When quickly concentrating strength at a point, it is called “hardness,” which is the hardness during the release of strength. In Yang, Wu, Wu, and Sun styles, at the fixed posture, one imagines gathering the hidden strength of the whole body at a point; this type of strength is called “hidden strength” in Xingyi boxing. In Chen style boxing, however, many movements gather the visible strength of the whole body at a point at the fixed posture; this type of visible strength is called “manifest strength” in Xingyi boxing.
Practicing Tai Chi enters the stage of “balance of softness and hardness,” and “appearing and disappearing”; high levels of relaxation and high levels of tension are always interspersed. Relaxation and tension, softness and hardness are always opposites that complement each other. In the early stages of practicing Tai Chi, there is a particular emphasis on relaxation, to the extent that the aspect of hardness is often neglected. However, even in high concentration and rapid strength release, transitioning from extreme softness to extreme hardness must still maintain a sense of relaxation, and immediately relax after the release. This relates to the economy of effort and flexible changes. Therefore, the principle of relaxation runs through all Tai Chi movements and is also the foundation for mastering various styles of Tai Chi. This is why Tai Chi is referred to as “soft martial arts.” With prolonged and proficient practice, the interplay of hardness and softness, the penetration of emptiness and fullness, becomes increasingly refined and intricate, with no discernible patterns or signs, which is the true essence of Tai Chi. This is referred to as “transforming strength” in Xingyi boxing; anything that advocates being overly soft or overly hard cannot be called Tai Chi.
(5) The Dialectical Relationship Between Lightness and Heaviness, Speed and Slowness
Practicing Tai Chi requires movements to be light and slow under the guidance of consciousness, neither hurried nor sluggish. Throughout the movement process, one must maintain correct posture to ensure accurate movements, deeply training the inner layers of the muscles, “moving qi like a string of pearls, with no detail overlooked,” allowing the internal organs and muscles to achieve high coordination, “intent moves, form follows, internal and external unite.” At the same time, each posture and movement must meet the requirements of combat effectiveness.
Light and slow movements are an effective method for health maintenance, but they are also a special training method for enhancing physical fitness and improving martial arts skills in terms of speed and heaviness.
Starting with slow movements in Tai Chi is to ensure that “the application of strength must be meticulous;” if one begins with fast movements, they will inevitably miss details and fail to achieve precision. Only after reaching a certain level of proficiency in slow practice can one begin to transition from slow to fast, and then back to slow, achieving both extremes.
Lightness is a necessary measure to ensure full relaxation of the body. The saying goes: “With every movement, the whole body must be light and agile;” “with every strike, move lightly, stop silently, and only move with intent.” Only by minimizing effort can the practice become increasingly agile. Agility is the development of lightness; on the foundation of lightness, agility can develop, achieving the sensitivity where “not a feather can be added, nor a fly can land.” In the future, when practicing the skill of calmness, one can also practice speed without becoming chaotic or floating. Through repeated training, one can achieve the ability to control speed and weight at will.
The slow movements of Tai Chi are a form of steady and upright slowness, where the muscles and joints are not held at a specific angle but complete a series of stretches and rotations at many different angles, thus developing the support of the skeleton and the elasticity and resilience of the muscles, enhancing strength and endurance, and maintaining balance and stability in various postures.
Slow movements particularly require strong support from the legs. Therefore, the slow practice is actually a form of high-volume exercise. Those who have practiced long fist styles for many years may initially feel insufficient leg strength and experience soreness in the waist and back when practicing Tai Chi; those who have practiced wrestling may feel shoulder joint soreness after practicing push hands for a longer time, as the density of shoulder joint activity during push hands is strong and involves resistance. Therefore, for beginners, especially those who are physically weak, it is not advisable to emphasize slowness at the beginning. The so-called requirement for beginners to practice Tai Chi as slowly as possible refers to after they have practiced for a period of time and their leg strength has increased; the idea of “the slower, the better” is relative to the speed of long fist styles, and should not be interpreted as emphasizing that the longer the time spent in slow practice, the better, as in sitting meditation. Instead, it should be based on the standard that slow movements should not be interrupted or paused, and the energy should not be scattered. According to the traditional practice of Tai Chi masters, the Chen style old frame takes eight minutes, the Yang style large frame originally took eight minutes but now takes twenty minutes, and the Wu style small frame takes fifteen minutes. The standard is always natural breathing, without feeling breath-tight. If it is too slow, it will not only make it difficult to coordinate breathing with movements, but also hinder the ability to achieve “one breath in one go,” and the spirit will not be easily concentrated, leading to stiff movements and a clumsy appearance. It is easy to develop a lazy and slack demeanor.
3. Continuous and Fluid
Practicing Tai Chi requires “every movement must be connected, from the feet to the legs to the waist, it must be a complete flow.“ Therefore, it is essential to maintain continuity and fluidity throughout, ensuring that upper and lower parts follow each other and that every segment is interconnected. To achieve good continuity and fluidity, one must first perform each posture and movement correctly. How does the first movement rise and fall? How can the hands and feet coordinate to ensure upper and lower follow each other? How can each segment be interconnected? These must be carefully pondered. When each posture is fixed, the consciousness must be fully satisfied, in a state that seems to stop yet does not stop, at the moment of extreme slowness, when using folding and unfolding, it triggers the opportunity for the lower movements. The connection and transition between movements is called continuity, which means maintaining an uninterrupted flow. Continuity requires that the previous movement and the next movement connect smoothly, with a slight flow of energy at the transition, without stagnation or stiffness, avoiding any pauses or interruptions. Importantly, consciousness must continuously guide the movements, allowing all actions to flow seamlessly and limitlessly, like curves turning back and forth, with spirit and energy intertwined without interruption. The initiation of movements is extremely important; if the head opens well, the initiation will be successful, making it easier for the lower parts to follow suit, and the transitions will feel flexible and dynamic. Therefore, when practicing Tai Chi, the preparatory posture must be focused, with the whole body arranged properly, and the opening movement practiced well to create a good start for the continuity and fluidity of the entire set of movements.
Fluidity means completeness and liveliness, in a series of infinitely extended spiral arc movements, achieving a perfect state without concavity or convexity, without defects, without interruptions, and without sharp angles, while being very light and agile. The application of completeness and liveliness in push hands requires achieving a balanced and upright posture, not deviating from the centerline, not being compressed, and maintaining a fluid and unimpeded connection without losing or pushing against the opponent, all under the guidance of consciousness, with breathing and movements highly coordinated, which can only be achieved through long-term practice.
The creators of Tai Chi understood the flexible use of circles, and the power of circles is the greatest, so seeking circularity is one of the characteristics of Tai Chi. However, it must be accomplished through spiral arc movements to achieve the combat characteristics of “striking while transforming” and “speed without haste”; otherwise, it remains a linear circular movement, and linear arc movements have not yet transcended the nature of direct force. Such direct force, when encountering incoming force, can only achieve “transforming before striking,” but it easily leads to a stalemate situation. Therefore, it has been said: “To practice Tai Chi beautifully, one must understand the silk reeling strength; the use of silk reeling is essential, as is the method of adhering and following, which cannot be overlooked.”
4. Upright Body Posture
The body posture in Tai Chi primarily requires “standing upright, balanced, and comfortable, supporting in all directions,” ensuring that all parts of the body do not become scattered or lose their center, presenting an image of uprightness, grace, seriousness, and harmony. “Upright” does not mean “vertical;” it requires a “balanced and reasonable” approach. When moving forward, backward, turning left, or turning right, the movements of the limbs must always form a straight line from the top of the head, through the torso, to the perineum (Huiyin), regardless of how they are transformed. Any leaning forward, backward, sideways, or tilting that loses balance is not in accordance with the requirements and represents a flaw in body posture. The alignment of the shoulders with the hips, and the alignment of the chest with the abdomen, is key to achieving the principle of “upper and lower follow each other, forming a straight line.”
The “uprightness” of Tai Chi’s body posture is consistent with the upright posture during sitting meditation. Maintaining an upright torso is particularly important for the elderly; leaning forward, tilting the head, bending the waist, and losing the upward energy is a sign of aging. Many famous calligraphers and painters, whether at work or in daily life, maintain a “proper and upright posture” with a straight torso.
However, practicing Tai Chi cannot lack stretching; the body posture may sometimes be tilted, and sometimes the waist may bend significantly, as long as the principle of “maintaining upward energy” is still upheld, this is what is called “the uprightness of the tilted posture.”
The lightness, relaxation, and fluidity of Tai Chi’s body posture rely on the movement of the waist, hips, and chest, allowing the body to maintain balance at any angle. It is most important to avoid leaning the head and body forward, or bending the waist. The uprightness of the body posture, with the “tailbone centered,” plays a crucial role. While emphasizing the uprightness of the body posture, if there is no coordination of “containing the chest and pushing the back,” the chest will become stiff and immobile. When practicing Tai Chi, if one constantly focuses on “intending the dantian,” the waist will be relaxed and upright, the sacrum will be strong, and the governing vessel will be naturally filled, leading to a stable feeling in the lower body; the muscles and joints of the chest and back will be controlled by consciousness to relax and sink, naturally forming the posture of “containing the chest and pushing the back,” while “relaxing the shoulders and sinking the elbows” can help form the posture of “containing the chest and pushing the back.”
“Containing the chest and pushing the back” is different from the pathological posture of hunching the back and sinking the chest. When containing the chest and pushing the back, the diaphragm expands downward, naturally forming a diaphragmatic deep breathing, which can help qi sink into the abdomen, making the upper body light and the lower body stable, which is different from the posture of a puffed chest and a light lower body. The rising and falling of the chest diaphragm creates a rhythmic pressure on the abdominal cavity and liver, promoting blood circulation and enhancing liver function. Conversely, the chest cavity and lungs also receive the benefit of expansion, strengthening lung capacity. With the opening and closing of movements, the spine remains upright, allowing for slight flexion and extension. This opening and closing, inhaling and exhaling, can exercise the muscles, joints, and ligaments of the chest and back. “The energy penetrates the spine, and the strength originates from the spine,” refers to the practice of “containing the chest and pushing the back.”
The uprightness, comfort, lightness, fluidity, and stability of the body posture are the characteristics of Tai Chi’s body posture.
The practitioners of Chen and Wu styles emphasize that the overall strength of the body must be equipped with “five bows.”
“Five bows” refers to the body being like a bow, with the arms as two bows and the legs as two bows. The unity of the five bows represents the overall strength of the body, which can rotate flexibly and continuously accumulate and release energy.
The body bow is centered at the waist, with the Mingmen (Gate of Life) acupoint at the lower back always focused, stable, and not swaying. During movements, the Mingmen acupoint serves as the driving force, with the waist and kidneys rotating and exchanging, leading to the muscles of the chest and back relaxing and sinking, transforming between emptiness and fullness. When releasing strength, the center of gravity lowers, and the strength moves forward, while the Mingmen acupoint slightly pushes backward. When gathering strength, the Mingmen acupoint first slightly pushes backward, and the torso and limbs should have a sense of relaxation and sinking, stabilizing the center of gravity. In push hands, this achieves the effect of “giving in without yielding.” The Ya Men (first cervical vertebra) and tailbone are the bow tips, symmetrically adjusting the range of motion and enhancing the potential for energy release. When the body bow is prepared, the waist becomes flexible, stable, and sinks, while the “Ya Men” remains upright, and the Dazhui (Great Vertebra) bulges (which is the effect of pushing the back); below, the tailbone is pushed forward, acting as a rudder, with the internal strength directed upward.
The hand bow is centered at the elbow, with intent focused on the elbow joint, ensuring it remains calm and stable. The wrist and the clavicle are the bow tips, which must be fixed and symmetrical; the hands should be flexible and agile, with the wrist slightly engaged and sinking (the base of the palm slightly exerting downward pressure, the wrist joint being flexible but not soft, referred to as “sitting the wrist”; the clavicle is fixed with intent to prevent swaying; the clavicle controls the direction of both hands, and its fixation is the premise for fixing both hands. When the hand bow is prepared, it can listen, take, transform, and release without disorder.
The foot bow is centered at the knee, with the hip joint and heel as the bow tips. When the foot bow is prepared, the knee joint must be strong and slightly pushed forward (the knee should not extend beyond the toes), the hip joint should relax and sink, aligning with the heel, with the strength of the hips reaching the heel, and the heels (toes, soles, and heels) sinking while the strength moves upward, allowing the strength of the waist and legs to naturally follow each other. The upper and lower, left and right, front and back must be balanced and coordinated. This allows the strength to rise from the heels, governed by the waist, connecting to the spine, and manifesting in the fingertips.
The five bows unite into one bow, with the body bow as the main bow, the arm bow and leg bow as auxiliary bows, with the waist as the axis, connecting the two arms above and the two legs below; the upper and lower must follow each other, and the middle must naturally follow. In every stance, one must check whether all five bows are prepared, ensuring that they can both “support in all directions” and “transform in all directions” while being ready to release energy.
The overall emptiness and fullness of Tai Chi lies in the transformation of the waist and kidneys, and the pivot of this transformation is at the Mingmen acupoint. When the waist and spine rotate, the whole body moves, spiraling and rotating smoothly. The unity of internal and external is maintained, with the master and follower roles clear, and the upper and lower parts follow each other in a coordinated manner. The Mingmen acupoint is the key to the “body bow.”
When the five bows unite, it is expressed in push hands as a single touch, with all five bows prepared. The energy originates from the waist and spine, with the whole body’s strength unified, allowing for “self-generated energy and borrowed strength from others,” with arc-like movements and direct strength release, moving from subtle to sudden, with energy accumulation and release transforming continuously. The saying goes: “The whole body is a fist, and there is no place in the body that is not Tai Chi.”
The unity of the five bows is a specific requirement for the overall internal and external strength practice, where practicing Tai Chi and push hands are consistent; practicing Tai Chi is essentially push hands, and push hands is still practicing Tai Chi. A fixed posture is stillness, while a changing posture is movement, yet even in movement, there is still stillness. Being able to maintain the “five bows prepared” at all times is a necessary condition for achieving “strength accumulated through curves and having surplus.”
(6) Correct Movements
(1) Footwork
The basic postures in footwork are called “foot shapes.” Footwork refers to the movements that change these foot shapes.
Foot shapes are fixed postures of the lower limbs, while footwork refers to the changing actions of the lower limbs. If foot shapes and footwork lack regularity, the upper body will appear tilted and awkward, wasting energy and failing to maintain balance, making breathing difficult. Therefore, learning Tai Chi must first clarify and practice foot shapes and footwork correctly, laying the foundation for beginning to learn and practice the forms. Tai Chi is a short-range combat style, emphasizing the study of foot shapes and footwork to achieve a light, stable, and agile movement like a cat’s walk.
The requirements for Tai Chi’s footwork are: clear distinctions between advancing and retreating, and between emptiness and fullness. If the left is empty, the right is full; if the left is full, the right is empty. When moving forward or backward, the body and waist must follow the transitions. Steps must be light and agile, not heavy or sluggish; landing must be steady, without swaying, trembling, or heaviness.
Footwork is the foundation for balancing and supporting the whole body; the agility or sluggishness of movements depends entirely on the correctness of footwork.
Tai Chi’s footwork and hand techniques must also follow arc-like paths, moving in circles, never in straight lines or direct up-and-down movements. The movements of the legs must coordinate simultaneously with the movements of the arms. Only when “the hands follow the feet and the feet follow the hands” does it conform to the principle of “upper and lower follow each other.” When stepping, one must first slightly retract the root of one hip, filling the abdomen on that side, stabilizing the weight on one leg, and then slowly step out in an arc with the other leg, while keeping the knee slightly bent to maintain the potential and flexibility of the knee joint. The direction, angle, and changes in the foot’s toe position, whether pointing outward or inward, or the heel’s rotation, must all be clearly distinguished, with clear distinctions between emptiness and fullness, and a logical sequence.
The changes in Tai Chi’s footwork between emptiness and fullness are gradual rather than abrupt, to ensure that movements are detailed and that “the application of strength must be meticulous.” This gradual distinction between emptiness and fullness allows for the weight of the body to be supported by one leg, seemingly providing the benefit of alternating rest, but due to the slow and even nature of the movements, the sustained support of one leg is significant, thus the exercise volume is also substantial. Therefore, those who practice Tai Chi for a long time often develop particularly strong leg muscles.
Although the two legs distinguish between emptiness and fullness, they should also have emptiness within fullness and fullness within emptiness. “Emptiness” does not mean complete lack of strength, and “fullness” does not mean being completely rigid. Only through the mutual penetration of emptiness and fullness can one achieve flexible changes.
When advancing, the leg must first lift the thigh, accumulating strength at the knee, raising the heel, with the toes pointing slightly downward, then gradually extending and stepping out, with the toes transitioning from downward to upward, landing first with the heel, then the sole and toes, ensuring full contact. When performing the cloud hands movement, the leg moving sideways must first land with the toes, then the sole and heel, ensuring full contact. When retreating, the leg must first lift the thigh, accumulating strength at the knee, raising the heel, with the toes pointing slightly downward, then gradually extending backward, landing first with the toes or sole, then ensuring full contact.
When both feet are apart, if the back leg moves slightly forward without stepping forward, it must first lift the thigh, accumulating strength at the knee, raising the heel, landing first with the toes or sole, then ensuring full contact. Movements such as “hand waving the pipa” or “high probing horse” involve the back leg moving forward without stepping past the front leg; this type of footwork is called “follow step” or “padding step”; if the back leg steps past the front leg, it is called “stepping up”; if the front leg steps forward past the back leg, it is called “advancing”; if the front leg retreats past the back leg, it is called “backstepping”; if the back leg retreats, it is called “retreating.” Since the distance between the front and back feet is not large, the heels can also be aligned in a straight line, making movement during advance and retreat more direct and stable. The footwork for thrusting a sword or stabbing with a spear is designed to facilitate the front foot advancing while the back foot follows immediately, and the back foot retreating while the front foot can also retreat immediately; this type of footwork is called “striking step.” The bow stance when advancing and the Dingba stance when retreating should have a spacing close to shoulder width, ensuring stability during both dynamic and static postures.
During paired practice or competition, if one is moved by the opponent and needs to step, moving forward requires moving the front leg, as the front leg can stabilize in a maximum of two steps and quickly adjust the body for a counterattack. Conversely, retreating requires at least two steps to stabilize the body, making it impossible to counterattack. When needing to retreat, one should first retreat the back leg, allowing for a maximum of two steps to adjust the body for a counterattack; otherwise, it may take at least two steps to stabilize, or even lead to an uncontrollable retreat, resulting in defeat.
(2) Hand Techniques and Eye Techniques
The hand techniques in Tai Chi require the arms to be relaxed, soft, and agile, with movements spiraling in various arcs or circles, both horizontally and vertically, smoothly and flexibly, following arc-like paths, allowing the joints to rotate freely and the muscle fibers to engage in relaxed movements. “Relaxing the shoulders and sinking the elbows” requires the shoulder and elbow joints to be relaxed and lowered. This operation can help the chest to expand, preventing qi from rising, and is more conducive to the extension and retraction of the arms, increasing strength during these movements. The relaxation of the shoulder and elbow joints must be guided by consciousness during each movement in practice, serving to stretch the muscles and bones.
During practice, one should use intent rather than force, leading the movements with the hands, guiding the elbows with the hands, and leading the shoulders with the elbows; before stopping, the shoulders should guide the elbows, and the elbows should guide the hands; the wrist joints should be flexible, and the fingers should be relaxed and slightly bent. When pushing forward, the wrist should be seated, with the base of the palm exerting slight pressure downward, and the fingers should be slightly bent without being rigid, neither too bent nor too straight, with intent focused on the fingertips to achieve the goal of “strength penetrating to the four extremities.” This method of training strength to the four extremities allows the body’s strength to concentrate at the fingertips and toes, ensuring that qi and blood circulate throughout the body, reaching the extremities during movement physiology.
The eyes should follow the main hand’s movements, looking forward. For any changes in movement, one should first use consciousness to guide the internal organs toward the predetermined direction, with the gaze directed forward toward the intended direction, then the body, hands, and foot movements should follow. This is the detailed training method of “first the intent moves, then the internal moves, and finally the external moves.” Practicing with this level of attention can gradually lead to: intent moving, eyes moving, body moving, hands moving, and feet moving, achieving a state where the whole body moves together, referred to as “unity of spirit and form.”
“The spirit gathers in the eyes, and the eyes are the seedlings of the heart,” so during practice, the gaze should shift with the movements and focus on the distance ahead, which not only exercises the eye’s motor and visual nerves but also aids in restoring and enhancing vision. However, some people practice by alternating their gaze between their left and right hands, appearing listless and lacking spirit, adopting a half-closed, half-open gaze similar to sitting meditation, which, while beneficial for calming the mind, does not contribute positively to vision training.
Practicing Tai Chi in a green environment filled with flowers and trees is beneficial for breathing fresh air, allowing the body to adapt to climate changes, and also aids in restoring and enhancing vision. Engaging in exercise for a certain amount of time each day is beneficial for the recovery of the brain’s nerves in patients. Those who practice Tai Chi in parks experience significantly better therapeutic and fitness effects than those who practice indoors.
Being able to move gracefully and evenly during practice, with energy flowing like willows in the wind, swaying rhythmically, is a manifestation of the coordination of body and steps, with upper and lower parts following each other and internal and external aspects uniting after prolonged practice. This is because the mind is engaged with emotions and scenery, allowing the external form to display a myriad of vibrant energies, and this “vibrant energy” is primarily revealed through the eye techniques. Tai Chi requires that the eyes be as alert as a cat hunting a mouse, with “eyes like lightning, radiating in all directions, powerful yet not fierce,” using eye techniques to first intimidate the opponent, achieving a preemptive strike; artistically, the flexibility and spirit of the gaze also imbue the performance with vitality.
The gaze should focus on the tips of the front hand’s index or middle finger, with intent penetrating to the fingertips, applying pressure at the fingertips, ensuring that the strength reaches the index or middle finger, and that the strength of the remaining fingers also follows. The gaze must consider both the upper and lower sides, displaying a demeanor that is dignified, relaxed, serious, and calm. Strength can only reach nine parts, while spirit must reach ten parts; when strength seems to be fully applied yet is not, the next movement should immediately follow. The completion of each movement should embody the principle of “seeming to stop yet not stopping, stopping yet not ceasing,” which is a necessary condition for the continuity and connection of Tai Chi movements. “When the strength breaks, the intent does not break; it breaks yet reconnects,” refers to the form seeming to pause while consciousness remains focused, and internal strength continues to circulate.
(3) Waist and Crotch Strength
The waist and crotch strength emphasized in Tai Chi is actually the overall strength generated by the waist and hips.
The movements of the limbs in Tai Chi are centered around the waist, serving as the axis. The Mingmen acupoint at the lower back is the center of gravity for the whole body, playing a role in regulating overall balance and is also the source of explosive power in the body. The waist and spine control the left and right rotations of the waist, ensuring that the range of motion of the waist meets physiological and combat requirements. During practice and push hands, paying attention to the pivotal role of the Mingmen acupoint can yield significant results. The movement of the waist must be gentle and flexible, relaxed and upright, without swaying or excessive rotation. Proper use of waist strength can maintain overall balance and facilitate the smooth and concentrated flow of internal strength.
The crotch refers to the hips, which must be relaxed and rounded. The rotation of the waist and hips must be consistent; during movement, the crotch must open, and during stillness, it must close. If the crotch does not open, the movements will be ineffective; when one leg steps out, both knees should extend forward in opposite directions, allowing for the opening of the crotch, which helps stretch the muscles and bones. During stillness, the crotch must close; if it does not close, the joints will become loose and strength will not concentrate. The knees should slightly point inward, indicating a closed crotch, while the hips must remain relaxed and rounded, indicating an internal opening and external closing. Having an opening without a closing is not considered an opening, and having a closing without an opening is not considered a closing; true opening and closing must encompass both.
During stillness, the upward energy must lead, the waist strength must sink, and the crotch strength must be steady and contained, with the hips opened and rounded, the spine relaxed, and the sacrum strong. With exhalation, the diaphragm descends, qi sinks into the dantian, naturally filling the lower abdomen, and lowering the center of gravity; the strength of the hips must reach the heels, the arm strength must extend forward, and the Mingmen acupoint must push backward, with the legs bending forward and pushing backward, rooting the leg strength into the ground. The upper and lower, left and right, front and back must be balanced and coordinated, with the whole body’s strength gathered and concentrated, ensuring a stable and solid posture. During movement, the waist and crotch strength transitions from relaxed and sinking to a slightly arched form, radiating outward in all directions, naturally driving the strength to reach the four extremities. When extending strength forward, one must “close the crotch and twist the waist”; during transitions, one must “relax the crotch and sink the waist”; when releasing strength, one should “close the crotch and support the waist.” This is what generations of martial artists refer to as the “three crotch strengths.”
7. Arc-Shaped Spirals
The arc-shaped movements of Tai Chi are the external form of internal strength rotating and spiraling under the guidance of consciousness, “intent moves, form follows,” intertwining and twisting along countless spiral paths of varying sizes, forming circular movements, which is the essence of Tai Chi practice. The upper movements involve “rotating the wrist and turning the shoulder,” reaching the fingertips; the lower movements involve “rotating the ankle and turning the leg,” reaching the toes. Spiraling and intertwining forms a series of extended and complex spatial spiral movements. Whether internal or external, clockwise or counterclockwise, they must change gradually. For attacking movements, they are dynamic, primarily using centrifugal force, with strength generated from the dantian reaching the four extremities, focusing on striking while also drawing back; for defensive movements, they are static, primarily using centripetal force, drawing the strength of the four extremities back to the dantian, focusing on drawing while leading, transforming gradually into a state of readiness. This practice method allows the entire body to complete the training of the nervous, respiratory, circulatory, meridian, skeletal, muscular, and digestive systems simultaneously, making it one of the most economical and effective forms of physical exercise in the precious time of human life. From the perspective of sports medicine, this practice method is an important factor in disease prevention and treatment.
The circular movements of Tai Chi are not composed of linear arc movements but are made up of spiral curved movements, referred to as “S-shaped curves,” which seek straightness within curves, with curves everywhere that can transform into straight lines at any time, achieving a unity of curves and straightness. The operation and rotation of internal strength during movement resemble the spiraling and intertwining of the earth’s rotation, similar to how the earth revolves while also continuously rotating, leading to the four seasons of cold, heat, warmth, and coolness; otherwise, there would only be day and night without the four seasons, needing to distinguish between yin and yang while also unifying them. One cannot use a purely yin or purely yang dichotomy; if circular movements do not incorporate spiraling intertwining, it is akin to the moon orbiting the earth without rotation, resulting in circular movements that still follow a straight line.
Linear arc movements in push hands practice are prone to the issue of direct force, easily leading to a situation of “drawing in and landing,” and can only achieve “transforming before striking,” but cannot achieve the simultaneous transformation and striking that spiraling strength allows. The effect of spiraling strength enables the opponent’s incoming force to become a tangent on the arc of one’s movements. If they continue to apply force, they will extend beyond the point of application, generating “inertia” that will affect their balance and stability, while one remains unaffected. At this moment, one can “seek straightness within curves,” bypassing the opponent’s defenses to strike effectively.
Every movement in Tai Chi’s opening and closing, emptiness and fullness, and transitions are composed of circles. Each circle must contain both yin and yang forces, balancing hardness and softness, and penetrating emptiness and fullness to be considered “skillful hands.” Any practice that leans too much toward hardness or softness only develops from different extremes and cannot achieve the skillful balance of both hardness and softness.
8. Symmetrical Coordination
The continuity and fluidity of Tai Chi occur under the condition of muscle relaxation, where all muscle groups perform precise, tight, organized, and rhythmic unified movements under the guidance of consciousness, preventing the forces generated by each joint from disrupting balance, while seeking the point of combined force in each movement. This is referred to in Tai Chi as “symmetrical coordination” or “gathering of energy.” In mechanics, it is said: “Once the combined force is achieved, it can replace countless individual forces.” Seeking the point of combined force everywhere can avoid “scattered energy,” thus achieving the requirement for symmetrical coordination. The continuity and fluidity of Tai Chi must possess the internal quality of symmetrical coordination to avoid being hollow and superficial, merely possessing form. One must first seek symmetry in the upper and lower, left and right, front and back, and internally and externally, and then achieve overall coordination to seek the point of combined force.
9. Opening and Closing, Emptiness and Fullness, Coordinating with Breathing
The internal and external coordinated movements of Tai Chi feature characteristics of “flexion and extension, opening and closing,” and “transformation between emptiness and fullness,” consistently incorporating the unique movement method of “movement like a spiral.”
When performing these internal and external coordinated movements, one should naturally and rhythmically combine movements with breathing to strengthen the internal organs and harmonize qi and strength. Opening and closing are guided from within to the outside, and from the outside to the inside, achieving unity of internal and external. Both opening and closing must first have internal movement before the external form can express itself; the training of internal organs and functions has been particularly emphasized by generations of martial artists. Tai Chi practitioners believe that if there is only external opening and closing without internal movement, whether in practice or push hands, it will diminish its effects on health maintenance, disease prevention, enhancing physical fitness, and improving techniques, and it cannot be called the unity of internal and external Tai Chi. Tai Chi has always been referred to as a form of “internal martial art” because, under the guidance of consciousness, the practice of intent, qi, and body occurs simultaneously. The so-called movements must include the internal movements of muscles, joints, internal organs, and functions, as well as the external movements of the body and limbs. Only when “internal movement guides external form, and external form unites with internal movement” can it be called the unity of internal and external movements, thus qualifying as Tai Chi.
Opening and closing emphasize internal changes rather than external forms. Opening refers to stretching and expanding; closing refers to contracting and shrinking. Due to the spiral nature of Tai Chi movements, the energy follows an S-shaped curve, allowing for no collisions during opening and no evasions during closing. When practicing the unity of internal and external opening and closing, one should contemplate the meaning of “the inside does not move, and the outside does not release.” Each movement requires “first the intent moves, then the internal moves, and finally the external moves.” Gradually achieving a state where internal and external move together, achieving unity of spirit and form. The opening and closing of emptiness and fullness are gradual rather than abrupt; the transformation process should align with the initiation, direction, and speed of the movements. This method of practicing smooth and even movements has its advantages in health maintenance. However, in push hands practice, sudden transformations and releases of strength are necessary; gradual and abrupt changes are “adaptations to the opponent’s changes.” Therefore, competitive push hands methods are not what general health practitioners need, but they have special effects on strengthening the body.
Opening and closing movements must naturally combine with breathing, with each opening and closing corresponding to each inhalation and exhalation, with each inhalation and exhalation constituting one breath. Regarding emptiness and fullness, it should not be understood merely as distinguishing between the hands and feet; in reality, the muscles of the chest, abdomen, and back, as well as the joints, waist, hips, internal organs, and functions, should all distinguish between emptiness and fullness, and this is the main part of the movements. If there is only the emptiness and fullness of the hands and feet, without the emptiness and fullness of the chest, abdomen, back, and waist, then there is no external movement guided by internal movement, and it cannot be considered overall strength. If one believes that simply relying on the internal movements of inhalation and exhalation, combined with the movements of the limbs, constitutes internal martial arts, it is still incomplete. This is because the breathing movement only utilizes the upward and downward movement of the diaphragm to induce slight massage movements of the internal organs, and does not involve the internal movements of the muscles, joints, internal organs, and functions under the guidance of consciousness. Only through the practice of “spiraling movements” and “moving qi like a string of pearls, with no detail overlooked” can the internal organs, muscles, blood vessels, meridians, and spinal cord receive exercise.
The opening and closing of Tai Chi, in addition to “opening within closing and closing within opening,” should also have “opening within opening and closing within closing.” “Opening within opening” refers to the extension of spiraling strength; “closing within closing” refers to the continuous retreat of spiraling strength. In terms of breathing coordination, it means calling again and again, inhaling again and again. In push hands, the former refers to continuous adherence, while the latter refers to ongoing transformation. Both operate under the principle of “adhering, following, not losing, and not pushing.”