The Quintessence of Wu Style Tai Ji

7/29/2019 The Quintessence of Wu Style Tai Ji

1/5

The Quintessence of Wu (Yuxiang) Style

Taijiquanby

Master Liu Jishun

Wu style Taijiquan has a set of strict requirements regarding its practice. From the external to

the internal, each requirement is clearly stated.

The first stage is the practice of external forms starting from the basics. This stage can be

further classified into two phases.

1. The movement of the posture, and

2. The torso methods (shenfa)

In Taijiquan, it is considered that knowing the movements of the form indicates the

knowledge of the fists, while knowing and understanding the torso methods is Taiji. With

these two combined, then it is called Taijiquan.

The second stage is the practice of internal structure, also called the internal energy (neijin),

that is the practice of magnificent posture (qishi). The internal energy appears internally and

not externally. It also indicates the opening and closing of the mind and qi. This second stage

can be further classified into three phases:

1. Separation of the mind and qi; internally there is a feeling of separation between themuscles and the bones.

2. Distinguishing between the mind and qi, that is using the working movements of the

separated muscles and bones, to sense the magnitude of the magnificent posture - big or

small, long or short, thin or thick, etc. Where the mind reaches, the qi reaches and the energy

(jin) reaches. Moving as if not moving; to have then it exist, not to have then it is non-

existence; suddenly appears and disappears, this must be clearly distinguished in each and

every movement, and finally,

3. the agility in separating the mind and qi, that is the whole body is united as a whole, where

the body will automatically follow the mind.

Stage 1: External Posture (waixing)

Phase 1: Movements of the posture, from Commencing Form to the Closing Form there are

96 postures.

1. The hand posture, from the shoulder to the fingers.

Loosening the shoulders: the shoulders must be downwardly loosened. In every movement

the shoulders must be naturally loosen. Avoid lifting the shoulders.

Dropping of elbows: the elbows must point downwards. When raising the hand, bend the

elbows. When withdrawing the elbows, do not withdraw the elbows until they are behind thebody.


2/5

Sitting of the wrist: the wrist must not be flat and bend inwardly. The Taijiquan form does not

contain any hook-hand movements.

Straightening the palm: the palm must be upwardly straightened and hollow at the center of

the palm. Avoid flattening the palm.

The fingers: the five fingers are comfortably stretched open. Avoid straightening the fingers,

the fingertips are slightly pointed upwards. Both hands must not cross the middle border,

each hand protects half the body.

2. The body posture, in accordance with the principles of starting, connecting, opening, and

closing.

"Starting" - The shoulders align with the hips, that is, forming the body posture into the four

major directions.

"Connecting" - Stepping forward corresponds with raising the hands. For example, the leftleg and the left hand are in front, then the left hip and the left shoulder must be in front,

corresponding with each other, the body is slightly sideways, that is forming the body posture

into the four sideways (four corners).

"Opening" - similar to the "connecting" formula mentioned above.

"Closing" - The back leg moves to the front, the hand at the back moves to the front and close

(i.e., bring the two hands together), the body turns from sideways to the front and the

shoulders align with the hips, forming the body posture into four major directions.

3. The footwork, in accordance with the movements o starting, connecting, opening and

closing and transform them into substantiality and insubstantiality.

"Starting" - Bend the knee and half-squatting down of the substantial leg, lift the heel and

move the insubstantial leg beside the substantial leg.

"Connecting - Stepping forward of the insubstantial leg. Move the insubstantial leg forward

forty five degrees, the heel lightly landing on the ground and the sole slightly raised, the knee

is slightly bent.

"Opening" - Push forward with the substantial leg, maintain the knee in a slightly bentposition (i.e., d o not straighten the insubstantial leg), shift the center of gravity forward and

form a bow stance with the insubstantial leg. The landing o the whole insubstantial leg on the

ground to form a bow stance must follow the forward shifting of the center of gravity.

Imagine the knee is directed upwards.

"Closing" - Moving the back leg and place it beside the front leg. Lift the heel first with the

toes touching the ground. When changing direction, pivot whit the heel of the insubstantial

leg, the center of gravity still remains in the substantial leg.

3. The spirit of the eyes.


3/5

When "starting" and "closing," the eyes look forward. When "connecting" and "closing," look

to the left when stepping out with the left leg, likewise look to the right when stepping out

with the right leg. The eyes must look straight ahead.

4. The head

Keep the head upright. Avoid tilting the head. The neck must be naturally relaxed. Tucking

the chin slightly inwards.

5. The waist

The waist must be straightened. Avoid collapsing or sinking the waist, and avoid leaning

backwards.

6. The hips

The hips must be straightened. Avoid sloping/slanting the hips. When distinguishing betweensubstantiality and insubstantiality, use the substantial hip to lift the insubstantial hip.

7. The knees

Avoid downward pressing of the knees. Imagine the knee is always directed upwards when

squatting down, pushing forward or forming a horse stance.

Phase 2: The essentials of the torso methods

Holding in the chest, stretching the back, keeping the head upright (suspending the head top),suspending the crotch, loosening the shoulders, dropping of elbows, wrapping the crotch, and

protecting the upper abdomen.

Keeping the body upright, distinguishing between substantiality and insubstantiality, sinking

the qi down to the dantian, attentive spirit and martial spirit.

The eight torso methods and the five essential requirements are mainly concerned with the

correctness of the internal adjustments. However for the beginner, the emphasis shall be on

the external forms, and slowly grasp and understand the various aspects of Taijiquan step by

step.

The eight torso methods and the five essential requirements cannot be put into practice all at

once. The thirteen principles should be put into practice only ONE at a time. For example,

when practicing Taijiquan, start with the principle of suspending the crotch, followed by

keeping the head upright. This is to fulfill the requirement of coordination between the upper

and lower parts of the body. Also this requirement is closely related with keeping the body

upright and distinguishing between substantiality and insubstantiality.

At the next stage, the emphasis should be on holding in the chest and stretching the back. The

key is to practice well the torso method of holding in the chest is the ability to loosen the

shoulders. The next stage of practice is followed by dropping of elbows, protecting the upper

abdomen and wrapping of crotch. If the eight torso methods are well practiced, then theability to sink the qi down to the dantian can be expressed. All the symmetrical requirements


4/5

of above and below, front and rear, left and right, substantiality and insubstantiality, takes

time to practice. After persistent practice, all the principles will be balanced, coordinated, and

integrated. And when these principles are fully implemented in each and every movement,

what is expressed is Taiji.

In order to coordinate the upper and lower limbs with the trunk of the body, one should giveemphasis on their interrelationships. Also, to master the skills of Taijiquan, one must pass

through the so-called "storing" stage. "Storing" means to store up or save up, without causing

the external forms and the torso methods to become desultory and uncoordinated. The key is

the integration of the five bows. In Wu style Taijiquan, the upper and lower limbs and the

trunk of the body are considered as the five bows:

Two bows of the lower limbs with the legs and hips as the tips of the bow, the knees

as the handle of the bow.

Two bows of the upper limbs with the shoulders as the tips of the bow, the elbows as

the handle of the bow.

The bow at the trunk with the lowest vertebra and the lumbar vertebra (where theshoulders meet the spine as the tips of the bow, the waist as the handle of the bow.

The word "storing" means the interrelation between the handles of the five bows. In other

words, always concentrate on keeping the elbows down, imagine the knees are always

directed upwards, and combine them with the torso methods of loosening the shoulders,

protecting the upper abdomen, etc. store the four handles of the above and below at the waist

in order to form the body as a fully stretched bow. This fully stretched bow then uses the

waist as the handle of the bow, the knees and the elbows as the tips of the bow. Thus the

upper and lower limbs, and the trunk of the body must operate as a unit in order to complete

the whole process of "storing" up of energy.

If the energy (jin) can be stored, it can also be released. This requirement must be fully

understood in the first stage of practice. hence practitioners must concentrate on this.

Once the "storing" word is fully understood and practiced, then the movements will have the

expression of coordinating between the upper and lower limbs. At this level, one can then

practice the four character words as starting in the "withdraw-release secret formula" -

"holding up," "luring," "loosening", and "releasing."

To "store" well requires a good execution of "luring." The "luring" process must attract a big

piece, that is, lure the opponent's to the front, and store the energy.

If the energy can be stored, it can also be released. One must release the energy in a straight

line. When releasing the energy, practice the "straight-energy release" first, followed by the

practice of "horizontal energy release," the so-called "one straight-two horizontal."

Stage 2: Internal Posture (neixing)

Stage two involves the practice of internal posture, known as "internal energy."


5/5

Internal posture indicates the internal movement. First it requires the cultivation of qi in order

to have the energy change internally. This also illustrates the adjustment needed between the

mind and qi, which is the key towards the magnificent postures of Taijiquan.

The first phase is the separation of the mind and the qi, namely the "opening" character.

Sink the qi downwards, and raise the spirit upwards. The qi follows the movements of the

muscles and sink downwards while the spirit follows the skeletal system and rises upwards.

When practicing Taijiquan, the feeling of separation between the muscles and the bones must

be felt.

Sinking the qi downwards is closing, and so is inhaling.

Raising the spirit upwards is opening, and so is exhaling.

Within opening there is closing, within closing there is opening, within inhalation there is

exhalation; within inhalation there is exhalation; these are all interdependent. This is inaccordance with the practice guidelines of "The mind and qi server as the primary role, while

the muscles and bones (i.e., body) is secondary," which is the true essence of Taijiquan

practice.

The second phase is distinguishing between the mind and qi, namely the "clear" character.

The magnitude of the magnificent posture - big or small, long or short, thick or thin, etc. can

be adjusted at will, and accomplish the skill of "action is born of non action" and "suddenly

appears and disappears."

At this level, the "threading" character must be added. That is all of the body's joints arelinked together, with the feeling of "directing the qi like treading a pearl with nine bends

without hindrance." And in push hands one can express the effect of "where the mind

reaches, the qi reaches and the energy (jin) reaches."

The third and final phase is the agility in separating of the mind and qi, namely the "agility"

character. At this level, one can fully express the skill of "arousing the spirit of postures," and

the "flowing of qi within the body without hindrance," with the body united as a whole.

According to the ultimate skill of Taijiquan, the expression of whole body as Taiji is always

present regardless of whether practicing the form, pushing hands, rising, walking, sinking,

sleeping, etc.

The above is just a brief introduction to Wu style Taijiquan and its guidelines for practice.

Documents

The Quintessence of Wu Style Tai Ji