Taijiquan is a martial art that relies on internal power. The documented evolution of Taijiquan in the eighteenth and nineteenth centuries had not divided Taijiquan into different schools. Only in the past one hundred years that a distinction has been made between Taijiquan of one family versus another. In earlier history the quest of all Taijiquan practitioners was only one: � Reaching real Gongfu�, meaning reaching a deep skill of martial arts. Under this view all practitioners of Taijiquan were unified in pursuing the same goal. As a matter of fact practitioners of all martial art schools in China were at the same pursuit. At the end of the nineteenth century and the beginning of the twentieth century the martial art world in China had gone a transformation. A transformation of the Chinese society, that was led by a reaction to a declining Qing dynasty, major foreign influence and the rising of the Republic Government of Sun Yatsen at the turn of the century. At that time the Chinese folk was shifting from a unified observation of things to a clear and distinctive definitions. The term �Martial Arts� and �Taijiquan� became broad categories that had to be divided into a smaller cells structure. The different styles of Taijiquan were named after great masters of the art and their families who preserved the art. Yang style was named after the Yang family and Chen style was named after the Chen family etc. It was never the grandmaster of the style that had named his own style and not even his son who did so. For them the practice of Taijiquan was a true way for accomplishment, an accomplishment in martial arts skills and in their virtue. A distinction between the different schools evolved by outsiders, by people who were not practicing the art. Since the average observer had seen the performance of Taijiquan by different practitioners as very different, he categorized them as different styles. The insiders (disciples and close students) were always very well aware of the internal nature of Taijiquan, and so were less impressed by the external movements. In �Chen Style Taijiquan Applications and Methods� the famous Chen stylist Hong Junsheng wrote: �When we look at Yang Chengfu�s photos performing �Da Lu�, sinking power in his horse stance is perfect. It is no different than Chen style�.
In the past two decades a major debacle has evolved, dividing Taijiquan schools further. Namely is there Qi (chi) in Taijiquan or not. This illusive question has caused much confusion in the Taijiquan circles. One school �Believes� in Qi as an integral part of Taijiquan, while the other school is �convinced� of scientific Taijiquan and body mechanics. In this article we explore the seemingly different schools and how to bridge the gap between them.
First lets describe what scientific Taijiquan is. Scientific Taijiquan is the incorporation of mechanics theory into body movements, as well as usage of physics into applications of pushing hands. In this way the student can clearly learn how a �correct� movement will generate several folds the amount of power an �incorrect� movement will. The application of a correct angel or direction is required for an execution of a movement with optimal results. While learned properly the student takes advantage of leverage methods, and with small amount of force impacts an opponent heavily. An example for �Leverage Effect� is the use of a pole to move a rock. When a person tries to move the rock with his hands it is too heavy to move, however with the pole using the leverage effect, it is easy to move it. The use of scientific methods in Taijiquan is of outmost importance, and explains the great power of Taijiquan. The complete analysis of body mechanics and leverage effect in Taijiquan is beyond the scope of this article, however the previous introduction was necessary.
The second school of Taijiquan is the �Qi School�. This school recognizes the power of �Inner Qi� in Taijiquan, and thus spends a great amount of time on Qi training. While the lack of knowledge about Qi in the west was the main cause for the division of these two schools, the tendency to divide was a supporting factor as well. Qi as widely understood today is a misconception of what Qi really is, and what part does it have in the Taijiquan practice.
Qi is �Movement�, however a very specific movement. It is in contrast to the common belief that Qi is a kind of materialistic energy such as electricity (atoms and electrons). This so called �Movement� is the opposite of physical matter. It is tricky though to describe it as a movement, as the reader might associate it with body motion, or motion opposing stillness. The understanding of this movement comes from Chinese classical texts such as �The Yellow Emperor Internal Classics of Medicine�, �The Complete Compilation of Jing Yue� etc. The classics define it: � Alas! Qi is Xi Sheng�. Xi means quiet hood/ nothingness/ non-action, while Sheng means action/ creation/ prosperity. Qi is a description of �Nothing Happens� as well as �Everything Does Happen�. Qi is the action and non-action of every single thing in the universe. Yet it is also quoted:� Qi is the origin of the myriad things�. In the physical world, substance (form) and Qi are Yin and Yang respectively. For example take a tree: Trunk, Leaves and Roots are substance, while Growing Upwards, Branching Out and Changing Leaves Colors are all Qi. Qi(movement) and substance create life. To explain Qi in Taijiquan practice the best way is metaphorically. Two similar trees grow next to each other. While under normal conditions they behave the same, at time of drought, the tree who�s Qi is stronger, will send its roots deeper into the ground reaching for underground water. The one tree will survive while the other will not. The same is true with Taijiquan. As two opponents reach a conflict, the one who�s Qi is more profound will have an advantageous position. Traditionally this is called �Gong�. It is counter productive to believe that Qi in Taijiquan means the ability to exert energetic force such as electricity. The practicing of Qi is the ability to excel one�s force and skill to a higher and delicate level. The very same way the tree can excel in deepening its roots. Namely every tree can deepen its roots, however some can do better then others. With this example the reader should learn that correct force training is the foundation, while further Qi training is the right path for excellence.
At an initial stage of Qi practice the practitioner will not be able to utilize the Qi in push hands. It is also true in the scientific school that a beginner practitioner will have great difficulties applying the leverage effect to an opponent. The reason that beginners of both schools fail is the research of �Force� (Li) or the lack of it. In today�s Taijiquan most schools believe that Taijiquan is internal and so intentionally neglect the research of �Force� (Li). In reality the �Force� study for beginners is of outmost importance. My two grand teachers Hong Junsheng and Feng Zhiqiang, both Chen stylists with different perspective on Taijiquan, speak of the same thing. Hong Junsheng in his book wrote: �Four ounces defeats a thousand pounds is a superlative sentence and doesn�t necessarily mean the exact amount of four ounces and thousand pounds. It means that a small force can defeat a bigger one. This can be done only by research and mastering of �Force� (Li). In history great masters such as Wu Yuxiang (founder of Wu style) could lift three hundred pounds over his head. Hao Weizhen (famous promoter of Wu/Hao style) could lift several hundred pounds. I have witnessed my teacher Chen Fake, lifting my Taiji brother Li Jianhua, who weighs over two hundred pounds, over his head. With all this I realized that having �Force� (Li) is not a bad thing. It is about researching scientifically how to use it�(Hong Junsheng-Chen Shi Taijiquan Shiyong Quanfa). My grand teacher Feng Zhiqiang on one of my visits with him told me: � The knowledge of Qi and internal power (Jin) is essential for achieving a high level of Taijiquan, yet without researching �Force� (Li) first, the other two will never come into play�. These two great teachers concluded that �Force� research is the foundation for Taijiquan martial skills. Research of �Force� (Li) means:
� All above stages must be closely monitored by an experienced teacher, as to avoid long-term injuries and bad use of brute force. Brute force over time will create bad habits and hinder the development of high skill of Taijiquan, as well as injure ones health. Levels C-E are primarily hands on push hands drills with the teacher.
While body mechanics is a theory, which is readily acceptable by western practitioners, Qi theories are less accessible to a westerner from several reasons. First Qi theories come from ancient Chinese culture where for us it is fairly new. In addition there are language barriers as well as mental discrepancies between westerners and Chinese scholars. Mentally it is a difference between linear and spherical thinking, which will be explained later in this article. However before we continue the exploration of both schools we expand somewhat more on the concept of Qi.
Qi is a description of a movement. For the purpose of this article we call it �Beta Movement�. �Beta Movement� means the movement in anything and everything that exists. Any kind of movement small or big means life. It can be a very small and slow movement as a stone that transforms every million years. It can be a big and fast movement as in a hurricane. All are movements of Qi. It is �Small versus Big� and �Fast versus Slow� of each movement that gave birth to a duality and relativity in all. A duality named �Yin and Yang�. �Yin and Yang� is a description of �Beta Movement�. Yin describes the small and slow while Yang the big and fast. Discussing thus far a linear explanation of �Beta Movement� is represented. In reality �Beta Movement� is spherical. While we see all movements as big and small, slow and fast, Qi is first and most importantly moving in and out. In an analogy �In and Out movement� is the same as a balloon that contracts and expands. �Beta Movement� is a movement of condensation and dispersion. As Zhuang Zi wrote, � When Qi condenses life occurs and when Qi disperses death comes�. It is the �Beta Movement� that concentrates to shape a form and disperses to dissolve the very same form. The concept in Taijiquan of �Expansion and Contraction� describes this idea so well. In Taijiquan the Qi returns to Dantian (Energy center in the lower abdomen) and goes out of Dantian in every single movement. While initiating a movement, going out of Dantian, the Qi expands to the four limbs. While relaxing, the Qi returns to Dantian. Every single movement is a cycle of going out and coming back in. In contrast to the balloon analogy, when the Qi goes out of Dantian it is a condensation of Qi in the body. When the Qi comes back into Dantian it is a dispersion of Qi in the body (The Qi goes away from the limbs into Dantian). Hence when the Qi goes out of Dantian the movement shapes into a form. And when The Qi goes back into Dantian the form dissolves. �Beta Movement� is a synonym for the creation of a transformation. It is this understanding that bears fruits for the practice of Qi in Taijiquan.
The Qi practitioner has to practice hard to generate Gongfu, the very same way a practitioner of the scientific school does. A movement is created by expansion of Qi, and the way a movement dissolves and transforms is by contraction of Qi. Yet the expansion and contraction of Qi by itself will not produce martial skills, as well as the exploration of scientific theories alone wont. Some exercises for Qi training are:
a. Grasping the Qi: Stretch both hands over your head with feet shoulder wide apart. Clench fists as if grasping the heaven�s Qi, pull lightly down with mind intent, lowering the Qi into the upper Dantian in the forehead and then down in to the chest. Open palms and press down along both sides of your body, lowering the Qi to the middle Dantian (lower abdomen). Repeat 36 times.
b. Collecting the Qi: From both sides of the body stretch your hands to the front- 2 feet in front of your navel. As if collecting nature�s Qi push the Qi into the middle Dantian with mind intention. Repeat 36 times.
c. Standing Post: Stand with feet shoulder wide apart. Both hands relaxed 3 inches in front of the middle Dantian. Shift your weight slightly from one foot to the other. Maintain the body upright. Guide intentions from one foot up to Dantian and then down to the other foot.
With such exercises the practitioner learns to adapt to changes in the �Beta Movement�. When two opponents touch each other the initiation of a movement by �A� creates an expansion of Qi in the sphere around him. This expansion if received correctly will help B overcome A. It is here that all body mechanics theories will not work well, unless B had received and adopted himself to A�s movement in a timely manner. This idea is expressed in �When you don�t move I do not move, when you want to move I move first�. This is the whole reason behind Qi training for martial skills. At the same token correct use of body mechanics is expressed in the phrase �Use four ounces to overcome a thousand pounds�. The above example means better timing due to Qi training. Another example is when A throws a punch at B. B adapts himself to it and dissolves it by any selected technique- rotating sideways, revolution or rotation of the arm etc. The emphasis here is that an average person can react to a 20 miles per hour punch, a trained martial artist to a 40 m/ph punch, where as a martial artist who had correct Qi training can react to an 80 m/ph punch. The difference of the latter from the first 2 is pre-action rather then reaction, where the latter is an actual action of B before A�s punch was thrown. Prior to A�s movement, as soon as A thinks of punching it is Qi sensation that B feels. This is why an outstanding Taijiquan master can tap (seemingly) lightly with his palm, heads on, on an incoming full powered punch, and bounce his opponent backwards. It is the combination of mastering his own force, his opponent�s force and the preemptive Qi sensation he feels, that allows him to time the optimal location of contact.
It is through exploration of �Body Mechanics� that a deep understanding of �Beta Movement� will flourish, as it is through the study of Qi that �Body Mechanics� will deepen. That is why in all Taijiquan classics the masters spoke of Qi and at the same time applied �Mechanics�. Famous Taijiquan masters as Chen Fake, Yang Chengfu, Wu Yuxiang, Sun Lutang and Hu Yaozhen just to name a few, were all talking of Qi and at the same time using excellent body mechanics. It is the integration of the two that leads to a supreme martial art skills, as well as benefits our health and high morals. As Taijiquan practitioners we should all carry the legacy of our masters and explore both aspects of Taijiquan, the body mechanics and the Qi, the physical and the mind intentions, the Yin and the Yang.