The Benefits of Correct Skeletal
Alignment for the Contemplation of Internal Feeling in Taijiquan
By Liu Changjiang
(Translation
by Stephanie A.H. Divo, PhD; edited and adapted by David F. Dolbear)
(Additional commentary (in
italics) by David F. Dolbear)
This essay discusses the
relevant connections between correct skeletal posture and the pursuit of a
sense of “centeredness” (zhongxin), “emptiness and solidity” (xu shi), and
“void” (wu) through taijiquan practice.
Each of the 205 bones in the
human body fulfills its own responsibilities and the bones’ collective function
is to support and preserve the correct position of and protect the internal
organs and soft tissue. However, all of the myriad types of motion of which the
body is capable are the result of muscle flexion and extension co-coordinating
with the skeleton to produce various leverage effects. All types of motion
(i.e., bending, twisting, rotating, extending, contracting) can be explained
and understood both scientifically and from the standpoint of practical
application in taijiquan. Thus, taijiquan manifests its scientific and
practical nature in the same way.
Taijiquan is both a science
and an art. The particular demands of taijiquan practice and the complex
associations made in the process of deepening one’s understanding require many
and varied details in the process of teaching and training. These cannot simply
be understood from a strictly scientific standpoint but must be inspired and
understood through oral teaching. Otherwise, one’s practice will degenerate
into outer appearance without content and in the end lose the artistic
qualities which make taijiquan unique.
1. (The training methods required to truly understand
taijiquan are very precise. They correspond perfectly with the science of human
physiology. Moreover, they must be introduced to the student on a progressive
basis. Each specific method relates to a particular stage of one’s development.
It is only through oral instruction and open dialogue between teacher and
student that the various progressive training methods may be correctly applied.
If the student is simply given information regarding training methods and their
sequential application without ongoing supervision from a qualified teacher the
practice will degenerate to the level of a mechanical calisthenic. The unique
quality of movement that represents the artistic aspect of taijiquan will fail
to develop.)
There is a saying, “learning
postures is easy, changing them is hard”. This expresses the “stubbornness” of
the mind and body in relying on preconceived notions in thought and habit.
Since the body and mind want to “hang on” tenaciously to information provided
through sensory input, it is essential that one’s initial exposure to the
principles of taijiquan be absolutely correct. Therefore, rigorous demands must
be set on beginning learners of taijiquan in terms of their postures,
movements, practice methods, state of mind and consequently their
understanding.
2. (This passage again reflects the need for ongoing supervision,
especially during the initial stages of taijiquan training. The training
required to execute all postures correctly is most strenuous and will challenge
the student mentally, physically, emotionally and spiritually.
Most students will not
endure the discomfort of correct training without consciously or subconsciously
seeking relief. Constant vigilance on the part of the teacher is required to
keep the student on the correct path.)
While the requirement in
taijiquan to be “erect and comfortable” (zhong zheng an shu) is only one of the
art’s principles, it is nevertheless a very important one. In order to achieve
it properly, one must involve all aspects of the body and the correct state of
mind. Through long practice of merging conscious intention (yi) and movement,
the full and natural range of skeletal adjustment must be developed; otherwise,
the natural expansion of the muscles will be limited, as will the ability to
intuitively know and feel “centeredness” (zhongxin).
.
3. (Any number of physiological and emotional factors
may interfere with one’s ability to express the full natural range of motion of
the skeleton. Much of the discomfort experienced in the process of learning to
execute the postures correctly may be attributed to this limited range of
motion. The many “core” muscles that lie close to the skeleton must be
gradually trained to express their optimal degree of flexion and extension
before the postures may be done in a relaxed and comfortable manner. If one’s
ability to adjust the skeletal structure is limited, the movement of the center
of gravity will also be limited. In this case, one cannot feel the correct
placement of one’s center of gravity in all of the various postures and meeting
the requirement of zhong zheng an shu cannot be realized.)
A human being is a macrosystem
with a life force. Using this as a basis for consideration, we can see how the
body can respond to gravitational force to seek stasis and balance. The body
responds to the downward force of gravitational weight through a reflex process
which reflects a similar force from the ground upward through the body. If 100%
of the body weight is located on one foot, one may more clearly feel both the
downward gravitational weight and the body’s upward reflex response to that
weight. Furthermore, when the body is aligned correctly, the upward reflex
force will be close to if not equal to the downward gravitational weight. The
net result of these two converging forces is to effectively cancel each other
out at the body’s core, i.e., the center of gravity. The “zero” which results
is the “wu” (void) which is referred to in the saying “Taiji is born of wuji”.
If one wishes to pursue “wu” in the stability of the body’s core, one must
first contemplate and then grasp the distinctive feeling of the body’s internal
adjustments as it attempts to balance and “protect” its core.
4. (In the
One may then proceed to
practicing the alternation of emptiness and solidity (xu shi zhuan huan) in the
legs. This will lead to the ability to clearly feel the role of the waist as
“interlocking” the empty and solid components. The “waist” here is the area
encompassing the lumbar spine and sacrum. The manipulation of this
“interlocking point” is controlled by the will, and the resultant changes in
the body’s core are internal manifestations of yin and yang. Internal movement
originates at this point, symbolized by the internal curve in the taiji
diagram. If one wishes to distinguish clearly and control and stabilize this
process’ pure and unadulterated “flavor”, then it is necessary to adhere to two
essential principles. First, one must grasp the correct quality of relaxation which
is learned through the alternation of emptiness and solidity in the legs,
Secondly, one must manifest slowness and stillness in movement.
5. (The practice of alternating emptiness and solidity
in the legs and modulating the interlocking point is a function of applying
specific training methods which are not given here; see commentary 1. above.
One function of these methods is to set up a lever effect in the entire
sacro-lumbar area which gives rise to the interlocking effect described above.
These methods must be learned with ongoing supervision from a qualified
teacher. Form training in
While in the correct posture,
in which emptiness and solidness are clearly defined, the carefully cultivated
habit of standing with stability on one leg will help the insubstantial leg to
move freely, rising and falling with agility. The process of gradually gaining
stability is also indispensable for cultivating the sinking of “internal qi”
into the supporting leg continuously. This discourages stagnation and helps one
to gain the skilled discipline (gongfu) of “substantiality that is never
completely immobile”. If one studies deeply and comes to a detailed
understanding in this manner, one can very quickly perceive the interaction
between internal change and external movement.
6. (This describes the progression in understanding
which is only possible if one has achieved understanding of the “interlocking
“effect described above. Transforming insubstantiality into substantiality must
be understood as a process by which the weighted leg never reaches a static
internal state. This manifests the theory in taijiquan that “There is movement
in stillness.” One must be guided through this process through oral
instruction.)
Positioning the sacrum
The physiological forward
protrusion of the human lumbar vertebrae culminates at the point where base of
the fifth lumbar vertebra and the top of the sacrum meet. This is called the
lumbo-sacral junction. A normal forward protruding angle is 30 deg., between a
horizontal baseline and the base of the top of the sacrum (see fig. A). If the
angle is greater than 30 deg. it may be viewed as abnormal. In this case the
lumbar and sacrum meet at a tilt, increasing pressure on the disc in between
(see fig B).
In the normally bent leg
postures of taijiquan, an angle of less than 30 deg. is the correct position;
this is accomplished by gathering in the sacrum, decreasing the lumbo-sacral
angle and bringing it closer to the horizontal base (see fig. C). This position
relieves pressure on the lumbo-sacral disc and eliminates back pain.
As one adjusts the
lumbo-sacral angle, one must also adjust the thoracic and cervical spine areas
to maintain consistency throughout the spinal column. This is accomplished by
hollowing the chest inward and lifting the first thoracic vertebra (dazhui).
This adjusts the forward protrusion of the cervical vertebrae, correlating with
the adjustment of the lumbo-sacral angle. Additionally, the chin is drawn in
and the top of the head (baihui) is lifted. At this point, the lumbar column
will be standing straight and the posture will be comfortable (anshu).
As these conditions are met
one must feel deeply for the downward flow of gravity and the body’s upward
reflex response. The more correct the posture, the more one may clearly feel
the two forces meeting at the waist and canceling each other out. The degree of
relaxation and feeling of agility in the muscle groups of the hips and lower
back will increase, increasing the potential for “relaxed change” (songbian)
internally, guided by the will. This
level of relaxed change must develop further if one is to succeed at “push
hands” (tui shou). Because the sacrum is tightly connected to the pelvic bone,
the pre-adjustment of the sacrum’s position will have a direct effect on the
movement (lateral and rotational) of the lumbar vertebrae. The movement of the
lumbar vertebrae will have a direct effect on the movement of the center of
gravity. The position of the sacrum is adjusted by the application of specific
internal manipulations. (See commentary 4. above.) This feeling of relaxed
change must be accompanied by a spatial awareness within one’s body. Through
deeply focused practice one must increase the “space” of the agile movement of
the center of gravity, transforming relaxed internal change into relaxed
external movement at will.
7. (There is no adequate way to describe the level that
this process leads to in words; its acquisition is entirely experiential. Once
the student understands and can employ the essential training methods, a myriad
of internal phenomena will be experienced while practicing. The clarification
and relevance of these internal feelings must be discussed with an open mind
with one’s teacher and classmates.)
A human being is a living body
with a particular weight. When the force of this weight is offset by the
reacting force (fan zouyong li) the search for and clear distinction of relaxed
feeling in the waist will begin to develop. The ability to maintain balance
will also improve. However, further study is required to gain a pure and
adulterated “density” of emptiness (wu) in the waist. In order to increase this
“density”, one must regularly and open mindedly seek guidance from one’s
classmates and teacher. During “push hands” practice, one must gradually shift
towards the practice of “examining inner force” (wen jin) and always attend to
maintaining the center of gravity in the correct posture.
8. (The feeling of “density” of wu in the waist is best
understood through comparative metaphor. For example, one may compare it to the
quality of emptiness within a deflated ball, as compared to the nature of the
space within an inflated ball.)
During solo practice as well
as in “push hands” training it is necessary to pay special attention to the
feeling of “void” (wu) occupying the entire waist area as well as cultivating
the authentic internal feeling of the effect of the difference between the
downward (gravity) and upward (reactive) forces on one’s postures. At this
level the waist area has a great void as if a door has been opened wide. The
potential is now there for inner force (jin) to permeate the four extremities.
However correct teaching and methodology are required in order to grasp the
correct principles within practice before one can attain the level of “empty
movement” (kong dong). Otherwise, stiffness and “active force” (li) will still
be present.
One’s own correct feeling of
empty movement originates in the waist, but only after one can freely move the
inner force (nei jin) to the four extremities will one succeed at “push hands”
(tui shou). At this point one may gradually delve into the study of “qigong”,
i.e., how “spirit” (shen) integrates “conscious intention” (yi), activating
“intrinsic energy” (qi), which mobilizes “inner force” (jin). It is essential
that one pursues this study of “qigong” in keeping with one’s personal level of
development. To try to do too much in relation to one’s own level of
understanding and internal feeling will easily cause one to go astray or become
one sided in practice. As a result the subtle refinement that we seek will be
lost.
9. (The process of reaching the stage of ability to
conduct inner force to the extremities begins with absolutely correct postural
alignment. Training then advances progressively to learning to relax and empty
the “waist”, distinguishing the empty and solid in the legs, alternating the empty
and solid elements and enlarging the space of agile movement of the center of
gravity. Unless one progresses in this manner, it’s very easy to overemphasize
certain limited aspects of training, limiting one’s potential for improvement.
The subject of “inner force” and the processes by which it is conducted to the
extremities will be addressed in another essay.)
The above essay is only a
simple explanation of pursuing the method of “great emptiness and great
solidity” (da xu da shi), and how this method helps beginning practitioners of
taijiquan to seek the relationship of the body’s balance adjustments between
the center of gravity and alternation of emptiness and solidity. The study of
this relationship begins with relaxing the waist area by gathering in the
sacrum and adjusting the alignment of the entire spinal column, which
encourages relaxation in the many muscle groups of the pelvis and lumbar areas.
However, this only offers a limited view of taijiquan practice. It is only
concerned with an explanation of proper skeletal alignment and the principles
to which the beginning practitioner should adhere.