The Tai Chi Classic [Part 1]
Attributed to Chang Sanfeng (est. 1279 -1386),
interpretation and commentary by Graham Barlow.
1. In motion, the whole body should be light and agile,
with all parts linked as if threaded together.
[Here the Classic is connecting the ideas of being ‘light and agile’ with ‘threading the body together’. It is referring to being relaxed and without stiffness or excess local muscle tension in your movement. If you can be relaxed then your movement can flow and be connected together via the muscle-tendon channels. Any stiffness you possess will prevent you from moving in this unique way, which is key to Taijiquan. Particular problem areas to look out for that can prevent your body being ‘threaded together’ are the shoulders and lower back where we tend to store tension.]
2. The chi should be activated,
The mind should be internally gathered.
[In the first line I’ve chosen the word ‘activated’ when referring to the chi, rather than the usual ‘aroused’ or ‘excited’. This is to give more of a sense that you are switching to dantien-driven movement, using the muscle-tendon channels, rather than using normal movement, which is unconnected to the waist.]
[The second line originally says Shen, which refers to the spirit, rather than mind, but I think that this line is really referring to ‘paying attention to what you’re doing’ in a calm yet focussed way, rather than letting the mind wander or become distracted.]
[Taken together these two lines are a way of saying, ‘in Taijiquan we move the body in an internal way, and to do that we need to use the mind and keep it on what we are doing, rather than letting it wander’.]
3. The postures should be rounded and without defect,
without deviations from the proper alignment;
in motion, your form should be continuous, without stops and starts.
[These lines start by addressing the physical posture considerations of Taijiquan. I’ve added ‘rounded’ here, because you need to round your posture to make it properly relaxed.]
[The second part talks about the movement itself. Developing the skill of being able to move without ‘stops and starts’ takes a while and is one of the fundamental reasons for practicing the Tai Chi form every day. Of course, we are talking about moving from the dantien without stops and starts, not just normal movement.]
[The phrase ‘dawing silk’ is often used to describe this quality of continuous movement you find in Taijiquan. If you were drawing silk from a cocoon then you need to do it at a constant rate – speed up and you risk the thread breaking, slow down and you risk it collapsing.]
[By linking these two ideas in the same section the author is drawing a parallel here between having no breaks in the physical posture (keeping it rounded) and having no breaks in the actual movement either (keeping it continuous).]
4. The jin should be
rooted in the feet,
generated from the legs,
controlled by the waist, and
expressed through the fingers.
[These are the lines most often used to describe how power should be expressed in Tai Chi Chuan. So, when issuing a punch or a push you should be going through this sequence. It uses the ground force (jin), so the first part of the body mentioned is that which is closest to the ground – the feet. Next it links together the legs and waist as the parts of the body most associated with delivering that force to the hands – or fingers as it says here.]
[Obviously, this part is not talking about kicking. Notice that the palms are not mentioned either. In Tai Chi your hand technique is usually a punch or a push. Occasionally a back or hammer fist is used, but it’s mainly pushing or punching to the torso or head, both of which use the fingers to make contact with the opponent.]
[When you push (to the chest) in Tai Chi you shouldn’t use your palm. Instead, you push with your fingertips. If you try pushing hard on a heavy bag with your palm you’ll soon discover why – pushing hard with your palm risks serious injury to your wrist. Of course, pushing on an arm, as we do in push hands is different, and you can use your palm without risk.]
[Taijiquan goes beyond simply using the raw power of your legs to augment the power of punches and kicks – it’s not talking about just doing this physically and externally. Instead, it’s talking about making use of the power of the ground through a relaxed bodyused as a coordinated whole. This passage also makes it clear that the ground force and the force of the legs are the only power inputs permitted to create jin, so, don’t try and punch or push from the shoulder.]
5. The feet, legs, and waist should act together
as an integrated whole,
so that while advancing or withdrawing
one can take the opportunity for favorable timing
and good position.
If correct timing and position are not achieved,
the body will become disordered
and will not move as an integrated whole;
the correction for this defect
must be sought in the legs and waist.
The principle of adjusting the legs and waist
applies for moving in all directions;
upward or downward,
advancing or withdrawing,
left or right.
[I’ve grouped these lines together as I think they need are all on the same subject. Following on from the previous point about the feet, legs and waist producing power from the ground, the Classic now makes it explicitly clear that they need to be used together. They all related to the supreme importance of the trinity of the feet, legs and waist (dantien area) all working together to power movement. If you can power your movement like this then you can produce Jin (power from the ground). Once you break this trinity, say by using local muscle in your shoulder, then your power has become separte, and lacks the connection to the ground which is required by Taijiquan.]
Part 2 is now available.