Xu Ling Ding Jin, Chen Jian Zhui Zhou, Han Xiong Ba Bei, Qi Chen Dan Tian… What do these Tai Chi terms mean? How should they be understood? How can they be achieved?
This article organizes common Tai Chi terms and explains them in detail. If you like it, don’t forget to bookmark and share.
1. What is “Xu Ling Ding Jin”?
Answer: When practicing Tai Chi, the head should be upright, neither tilting forward nor backward, nor swaying side to side. The chin (下巴, xià ba) should be slightly retracted, as if balancing a bowl of water on the head or being pulled by a string, also known as “Ding Tou Xuan” or “Bai Hui (百会, Bai Hui point) facing the sky”. This posture helps maintain the body’s zhong zheng an shu (中正安舒, central alignment and comfort) and reflects a spirit that is both vigorous and stable.
However, it is important to note that the upward force should be natural, neither excessive nor rigid. “If the neck is stiff, the Qi and blood cannot flow smoothly.”
2. What is “Chen Jian Zhui Zhou”?
Answer: The shoulders are the primary joints of the upper limbs and should be relaxed and flexible. They should not be raised, nor should they be pushed back or forward. If the shoulders are raised, Qi cannot easily descend, leading to unstable movements. The elbows should hang down naturally, slightly bent, not stiff. If the elbows are suspended, Qi cannot sink; if the elbows are stiff, Qi cannot flow, resulting in a lack of softness in the upper limbs. When the arms drop, both elbows should descend to guide the palms downward.
“Chen Jian Zhui Zhou” should not be forced; excessive intention can lead to tension. The upper arms should not be tightly pressed against the body, and the armpits should be relaxed, with “elbows not touching the ribs” to maintain flexibility.
3. What is “Han Xiong Ba Bei”?
Answer: The chest should be relaxed and natural, neither puffed out nor obviously retracted. Some people “Han Xiong” (含胸, retract the chest), pulling the shoulders forward and shrinking the chest, which can lead to a hunchback. Simply put, “Han Xiong” means not puffing out the chest and avoiding leaning back, which is beneficial for Qi to sink to the Dan Tian.
“Ba Bei” (拔背, pull the back): The back should be extended; pulling the back does not mean lifting it or arching it. “Ba” means to relax and extend. The spine is the central axis of the upper body; a relaxed back allows Qi to flow smoothly and maintains a central posture. The saying goes, “Qi adheres to the back, and strength arises from the spine.” If one can Han Xiong, they can naturally Ba Bei.
4. What is “Qi Chen Dan Tian”?
Answer: “Qi” refers to internal energy. “Dan Tian” (丹田) is located three inches below the navel, in the lower abdomen. The Dan Tian is the center of gravity of the human body and the hub of central Qi. “Qi Chen Dan Tian” means using the Dan Tian as the foundation for Qi movement. At all times, one must maintain stability of the center of gravity, Han Xiong Ba Bei without tilting, Chen Jian Zhui Zhou without floating, controlling the waist without scattering, distinguishing between solid and empty without becoming stiff, all embodying the meaning of “Qi Chen Dan Tian”. Therefore, “Qi Chen Dan Tian” does not require one to “intentionally guard the Dan Tian”. As long as one achieves Han Xiong Ba Bei, Chen Jian Zhui Zhou, and moves with the waist as the axis, distinguishing between solid and empty, the effect of “Qi Chen Dan Tian” will naturally occur. There is no need to intentionally puff the belly or retract the abdomen.
Qi is not the same as the breath, so “Qi Chen Dan Tian” should not be discussed in terms of inhalation and exhalation. Gu Liu Xin said that each inhalation and exhalation alternates between “Qi Chen Dan Tian” and “Qi Bu Chen Dan Tian”, and believes that “Qi should be buoyant” indicates that “Qi Chen Dan Tian” is not absolute. According to this theory, during breathing, there is no “Qi” in the Dan Tian, so how can one talk about “Qi pervading the body” or “central Qi penetrating the feet”! When Qi is “buoyant”, it is not sinking in the Dan Tian; thus, “Qi should be buoyant” means “Qi should not sink in the Dan Tian”, which is absurd. Under this erroneous theoretical guidance, some people focus their intention on the abdomen, holding their breath and puffing their belly, which actually violates the principles of central alignment and comfort, and Qi sinking to the Dan Tian.
5. What is “Wei Lu Zhong Zheng”?
Answer: “Wei Lu” (尾闾) refers to the place where the sea water is said to return. Ji Kang’s “Yang Sheng Lun” states, “Some benefit from the marshes, while others are released through the Wei Lu.” “Wei Lu Zhong Zheng” requires the upper body to be upright, not tilted, and especially avoids twisting. When turning, the waist, hips, and shoulders should rotate simultaneously.
6. What is “Lian Tun”?
Answer: “Lian” means to gather. The buttocks should not protrude or sway side to side. Some people easily develop the habit of sticking out their buttocks, bending at the waist, or puffing the chest and sticking out the buttocks, which is incorrect. The buttocks should be positioned as if sitting naturally on a stool. Of course, one should not intentionally push the buttocks forward while leaning the upper body back. “Lian Tun” and “Wei Lu Zhong Zheng” are consistent, both benefiting Qi sinking to the Dan Tian.
7. What is the role and requirement of the waist?
Answer: The waist is the master of the entire body. The Tai Chi theory states, “The source of intention lies in the waist gap,” “Always pay attention to the waist,” and “Qi is like a wheel, the waist is like an axle.” If there is no proper mechanism, “the problem must be sought in the waist and legs.” Therefore, relaxing the waist is the key point in practicing Tai Chi; only by relaxing the waist can Qi sink to the Dan Tian, and only by relaxing the waist can one be agile and stable. The changes of solid and empty in Tai Chi should all be driven by the waist. Only with the waist as the axis can movements be coordinated up and down, which also benefits self-massage of the internal organs and enhances vitality. The movements of the limbs in Tai Chi are essentially movements of the waist and abdomen; without this, one cannot achieve lightness and composure while exercising the whole body.
8. What are “Cheng Dang”, “Guo Dang”, and “Diao Dang”?
Answer: The Tai Chi saying goes, “Relax the neck, connect the top, and loosen the two arms, while the lower ribs hold the Qi to support the Dang.” “Dang” refers to the perineum between the two openings under the hips. Qigong theory considers the perineum to be a crucial point for the circulation of the small and large heavenly circuits, and it is also a place where Qi can easily leak. Therefore, there are principles for lifting the top and tightening the anus; the Dang should be round and relaxed. “Cheng Dang” means to open the hips, not to clamp them, allowing the Dang to be naturally round. “Guo Dang” means to turn the knees inward, similar to a horse-riding stance. “Guo Dang” is not the same as clamping the Dang, and it does not contradict “Cheng Dang”. “Diao Dang” does not mean to hang down but to lift up, as if holding back urination, preventing the Qi of the Dan Tian from leaking out.
9. What are the requirements for the knees?
Answer: The knees should be relaxed and naturally soft to facilitate the flow of Qi and blood. When lifting the legs and extending the feet, the thigh muscles should drive the lower legs, allowing the knee joints to move naturally. One should not exert force on the knees; Tai Chi can cure arthritis, but if not practiced correctly, it can lead to stiffness in the joints, causing Qi stagnation in the knees and swelling. Some people say that when lifting the knees, one should concentrate the force on the knee tips, which is like pouring oil on fire and is extremely harmful.
The height of the stance greatly affects the burden on the knee joints and should be adjusted according to one’s constitution. However, regardless of the height of the stance, the knees in a bow stance should not extend beyond the toes; otherwise, the knees will become overly tense and lose flexibility and stability.
10. What are the requirements for the feet?
Answer: The feet are the root of the body, requiring a flat and stable stance without swaying. When stepping, the entire foot should not rise and fall simultaneously. When stepping forward, the heel should touch down first; when stepping back, the toes should touch down first, then gradually flatten the foot. The front foot should point straight ahead, while the back foot should be at a 45 to 60-degree angle. It is especially important to maintain a distance of at least one fist width between the two feet; they should not be in a straight line, or stability will be compromised. In Yang-style Tai Chi, traditional routines, except for individual movements like the lifting hand, do not raise the toes of the front foot when the body sits back.
11. What are the requirements for the eyes, ears, and mouth?
Answer: The gaze is quite important; the eyes embody the spirit and should not glare angrily nor appear hazy as if asleep. Practicing with closed eyes aims for tranquility, which can lose focus. The eyes should follow the hands, leading the hands with the gaze, but one should not stare at the hands; the gaze should be slightly distant, considering the surroundings. The eyes should be level, not looking down at the feet.
The ears connect to all body acupoints and influence the emotions during practice; one should listen quietly to the surroundings without focusing on stimulating sounds. The mouth should be slightly closed, the teeth lightly touching, and the tongue gently resting against the upper palate, but if there is saliva, one should not spit it out but swallow it at all times.
12. What are the requirements for the hands and wrists?
Answer: The palms should not be rigid nor overly bent; a slight concave shape is sufficient. The tiger’s mouth should not be too open, and the limbs should appear as if they are not fully separated; if Qi cannot sink, and the fingers tremble, one can temporarily bring the five fingers close together.
The wrists should be relaxed and active, but remember not to let them droop; during the initial movement, the hands should not hang down. Other movements should not resemble dance-like wrist movements. The base of the palm should sink, and the finger joints should be slightly raised, allowing the internal strength to flow from the wrist to the palm and fingers. This is known as “Zuo Wan Shu Zhi” (坐腕舒指, sitting wrist and relaxed fingers).
13. What are the requirements for fist and hook hands?
Answer: When forming a fist, the thumb should press against the middle of the index finger, creating a circle called the “fist eye”. The fist should not be too tight or too loose. Attention should be paid to the direction of the fist eye during movements.
Hook hands, also known as hanging hands, should have the fingertips drooping and gathered, with the wrist and finger joints naturally bent into an arc. The direction of the fingertips should be approximately vertical to the forearm.
14. What does “Yi Shen Bei Wu Gong” mean?
Answer: “Yi Shen Bei Wu Gong” refers to the body, arms, and legs resembling five bows. The body uses the waist as the bow handle, and the back muscles should be slightly arched, but not intentionally arched; as long as one achieves Han Xiong Ba Bei and Chen Jian Zhui Zhou, it is accomplished. The arms use the elbows as the bow handles, and the legs use the knees as the bow handles. This means that the limbs should never be completely straight to maintain necessary elasticity and allow internal Qi to flow freely. This is one of the important distinctions between internal and external martial arts.