TALKING CHEN TAIJIQUAN

Newsletter No. 13

Davidine Sim takes a look at the seemingly simple beginning posture of Taijiquan. Contained within this opening movement are many of the essential aspects that need to be understood if the routine is to be trained in an authentic way. Ignoring these details is to be left with little more than a superficial shell of the real Taijiquan.

In the final piece, Chenjiagou Taijiquan GB’s Viki Lloyd looks at The Essence, Principles and Consequences of Silk Reeling in Traditional Chen Taijquan. She explores how the culturally significant practice of weaving silk came to be a metaphor for the spiralling and twining movement that characterises Chen Taijiquan. She explains how this came to be incorporated into the fundamental training practices and functional application of the art.

Several months have passed since the last Talking Chen Taijiquan newsletter and we still One of the positives to come find ourselves affected by the coronavirus out of the lockdown is the situation. But, at least over here in the UK there time it has given us to take care of some overdue are some encouraging signs that we are projects. We’ve finally been beginning to get back to some kind of normality. able to get on with updating For instance, indoor gyms are scheduled to our first book Chen Style reopen in a controlled way in a few weeks time Taijiquan: The Source of Taiji and we have some small groups practicing safely Boxing. It’s hard to believe outdoors. At this moment in time though, group almost twenty years have Taijiquan classes are still suspended. passed since the original version was published. We That said, there’s always something to do! In the are waiting for the final proofs of the new improved edition following pages there are articles covering to come in the post, so watch

several different aspects of Taijiquan. The first this space! piece examines Taijiquan’s “Thirteen Methods” and gives a brief description of: the eight core jin of the system that provide the base for all the skills and techniques of Taijiquan; and the five stepping methods necessary if the various jin are Be sure to send any feedback or suggestions to to be applied in a fluid, spontaneous and [email protected] effective way. Be safe and practice Taijiquan!

WWW.CHENTAIJIQUANGB.COM Taijiquan’s Thirteen Methods By David Gaffney The “Thirteen methods” of Taijiquan has several interpretations. Philosophically, the thirteen methods are based on the arrangements of the eight trigrams (bagua) and five elements (wuxing). All Taijiquan systems including Chen style employ “eight intrinsic energies” (ba fa) or types of jin (trained power) and “five steps” (wu bu), which taken together are referred to as the thirteen methods.

The ba fa embody the eight fundamental methods of training the body’s jin, providing the foundation of all the skills and techniques of Taijiquan. It follows then that the correct practice of Taijiquan must be built upon a clear understanding and identification of these energies. The study of the eight methods is central to understanding and applying Taijiquan’s push hands drills. The eight methods represent eight types of technique: peng (warding off), lu (diverting), ji (squeezing), an (pressing), cai (plucking), lie (splitting), zhou (elbow techniques) and kao (bumping). To be considered as jin rather than simple techniques they must be carried out in the “Taijiquan way”. That is, they must fulfil all the postural and energetic requirements of the system.

To briefly describe each in turn:

Peng is considered to be the primary jin of Taijiquan that Taijiquan’s Zhou jin (Elbow strike) must be understood if the other methods are to be realised. Peng can be a bit confusing for less experienced students; crack and finding any weakness. In Chenjiagou children to start with, the term is used in two distinct ways: The first in the Taijiquan school sometimes play a type of describes a subtle and over-arching quality felt as a “squeezing game” where they stand in contact with each physical sensation of expanding from the inside outwards – other and then, all the time maintaining contact, try to like a balloon filled with air; the second manifestation of unsettle each other’s balance by crowding into each peng is more easily understood, describing a technique other’s space until one of them has to take a step. usually expressed in the arms in an upwards and outwards Example: in Laojia Yilu – in the transition movement direction, preventing an opponent from entering your from the first Dan Bian (Single Whip) as the practitioner space. changes direction into Jin Gang Dao Dui (Buddha’s Warrior Pounding Mortar). Lu is most commonly applied in a downward and backward direction but can be applied in any direction depending on An - In practice, any method where the palm faces an the route of an opponent’s incoming force. Its purpose is to opponent can be classified as an. An is expressed as an follow the opponent’s movement in order to lead them into energy that is directed downwards in a pressing empty space (yin jin le kong). In practice this is a subtle movement. Applying an, a practitioner directs jin to their type of energy that follows and directs an incoming force hands before pressing down. [Examples in the form drawing an opponent into a compromised position before include: Bao Tou Tui Shan (Cover Head and Push they realise there is any danger. The person on the Mountain) where you shift weight from the left to the right receiving end suddenly has a feeling that they are over- leg and press with both hands]; and the closing extended and out of control. It is likened to the feeling movement of Liu Feng Si Bi (Six Sealing and Four when going downstairs and missing a step in the darkness. Closing)]. In Chenjiagou lu is sometimes compared to the act of leading a bull with a rope. The bull is much stronger than Cai is a combination of rotating, pressing and closing the person leading it, and if it were a simple test of strength downwards. This type of jin is often used when locking would obviously win. Rather than trying to use force, by someone’s forearm. It is applying lu with the left side guiding it to where you want it to go, the bull can be coaxed and an with the right, or vice versa. Cai is combined with into following your intention. [Example: The transition weighing down using a rolling movement of your forearm movement from Lan Zha Yi (Lazily Tying Coat) to Liu Feng to ‘pluck’ an opponent downwards. An everyday example Si Bi (Six Sealing and Four Closing) where you lead the of cai would be the act of plucking an apple from a tree. If movement from the right to the left side]. you examine the movement you’ll see that rather than holding the apple and pulling straight down, a slight Ji is a gradual rolling movement used to unsettle the twisting is applied as you separate the apple from its balance of an opponent. It is carried out in a sequential stem. movement from the feet through the waist and back and out to the arm. Unlike kao, this type of jin is not performed Lie can be used by suddenly turning the waist using explosively. Not using force but, like water, seeping into a oblique or diagonal force to either side of your own body and also to either side of your opponent’s body. In practice, Incorporating the Five Steps (Wu Bu) this energy is often applied by using, for example, your left leg to control your opponent’s right leg and then using both People often become overly concerned about Taijiquan’s hands to attack on one side of his body. In Chenjiagou requirements, to the point that it affects their ability to use during push hands training practitioners are advised that the art practically. For example the requirement of “when the force comes in sideways you intercept it straight, rootedness is cited as being essential. But rootedness when it comes straight, intercept sideways.” without agility is of not much use in a real life combat

Zhou is a close range method of striking with your elbow. situation. What a practitioner gains in terms of heaviness Chen Taijiquan’s elbow attacks can be used in numerous and stability, he loses through a lack of mobility. ways to the front, side and rear of one’s body, using either Taijiquan’s classic texts teach us that we should “take the point of the elbow or the flat of the elbow or upper steps like a cat.” That is, footwork must be precise, forearm. If a practitioner understands Chen Taijiquan’s stable and agile. To achieve this, in practice the eight sequential movement method (i.e. how movements unfold methods are combined with the “five steps” (wu bu) – jin through the joints from shoulder, to elbow to the hand) then almost every movement contains within it the possibility of tui gu pan ding (advance, retreat, guard the left, striking with the elbow. anticipate the right and the position of central equilibrium). Where the ba fa can be said to represent Kao is utilised when an opponent is very close to attack the hand/body skills of Taijiquan, the wu bu refers to its with the shoulder, back, chest, hip, buttock and other parts footwork skills. In reality the two cannot be separated of the body. For this method to be successful, the whole body must be in close contact with an opponent before and footwork and body movement must be combined attacking with the appropriate area. and integrated. These footwork skills provide the foundation for the different hand skills to be applied Before any of the methods can be applied correctly, effectively. Only when the body can move to the optimum learners have to first develop some degree of rootedness, position in terms of distance and angle, can the hand weightedness, dantian strength and expansiveness. They must develop an understanding of what peng means and skills be applied effectively. The opportunity to apply an be able to manifest this in practice. Without peng it is not attack appears only briefly and has to be taken possible to manifest Taijiquan’s jin and it follows that you immediately without hesitation, so there is no time to pay also will not be able to perform any of the other methods attention to the many factors involved. These have to be properly. This is why it is important to first lay down a ingrained and instinctive. For example, if a person sees strong foundation through standing, reeling silk and an opening to attack with kao they must first step in to especially form training. Together these begin the process occupy the opponent’s space, effectively stepping of training the correct external posture and internal energetic state. To re-emphasise this point, peng is the through him, to apply this close range strike. If the basis of all the other types of jin, so we could reasonably footwork is slower than the upper body they are likely to describe energies as peng-lu, peng-ji, peng-an etc instead over-extend and lean too far forwards making the of lu, ji and an etc. Peng jin is realized when a practitioner movement ineffectual. The fundamental importance of corrects the common errors of over-reaching (guo), developing and synchronising both the body methods resisiting (ding) or falling short (diu) - finding a balance and footwork skills is reflected in the saying: "the body between these opposing responses to always be in a follows the steps to move and steps follow the body to position of “bu diu bu ding’ – neither collapsed nor over- extended. change; Body movement and footwork skills cannot be forgotten. If any of these is omitted, one does not need to Beyond the obvious external characteristics of each waste his time practising anymore." method described above, certain criteria must be fulfilled for them to be considered as Taijiquan jin and not simply a When we combine the eight methods and five steps, crude external imitation; firstly is the need to be loose and therefore, the first and last of each (i.e. peng and ding) pliant; from this basis apply in the characteristic sequential are the most important. Beyond techniques they motion; and finally each method should be supported by represent over-arching qualities that must be maintained whole body integrated movement so that the strength of the at all times regardless of what action is being carried out. crotch (dang) and waist (yao) are combined with the rotational movement of the body. Extra Methods

Beyond this, it is important to guard against becoming too Chen Taijiquan has five extra methods which are fixated on any one for one correspondence between the combined with the aforementioned eight jin: teng eight methods and particular movements in the form. It is (leaping), shan (rapid dodging), zhe (folding), kong better to think of them as methods or categories of (becoming empty; a leading in or neutralising method), techniques. It’s understandable that inexperienced learners huo (to remain lively and flexible). We can think of the can feel frustrated sometimes when they want a simple first four methods as being types of movement or action answer to what they think is a simple question eg: Which through which we can train the eight jin. The last quality method is this movement using? What is the application of – huo – literally meaning “to be alive to change”, referring this movement? There can be many different applications to the ability to change in an instant and agile way in and bringing them out depends upon the requirement of the accordance to unfolding circumstances, provides the actual circumstances. same quintessential element as peng and ding.

The trained strength, movement quality and energetic Qishi - Taijiquan’s Beginning Posture By Davidine Sim

Taijiquan embodies the conversion of Yin and Yang from beginning to end. Qishi, the first posture of Taijiquan is an example of such a conversion and is also the process of the body opening up and connecting the du and ren vessels. The beginning posture of Taijiquan looks simple and takes only a few seconds to do. However, the correct execution of the movement is quite complex.

When the arms lift up, the dantian contracts, the inner qi moves from the huiyin along the coccyx upwards. At the same time with the help of your intention relax the waist and the buttocks, lift the crotch and anus lightly, the diaphragm and viscera are gently raised in turn. The lungs expand outwards naturally to produce the feeling of the chest being contained and back being pushed back. The neck and collarbone become light and the head feels as if it is suspended by an imperceptible ring of energy above it.

The spine is gently stretched along each vertebrae with the mingmen as the midpoint, to Under this circumstance, on rising the back of form a coordinated whole with the stored chest, the hands feel a strong invisible pressure, and pulled back, light collarbone and suspended on falling the palms feel a firm resistance. head. This coordinated move is the hardest thing to do, and many people have not experienced it The posture involves an integrated whole in decades of practice. body movement, harmonising shoulders to hips, elbows to knees and hands to feet. When the arms fall, the dantian expands, the inner qi moves from the baihui, along the If you can achieve this in qishi then you will forehead downwards. The body relaxes from the have gained sufficient understanding of the top of the head down to the lower body requirements and be able to apply them to successively, loosening the shoulders, sinking other postures. Each movement opens up and the elbows, relaxing the fingers and settle it the goes through different channels and wrists. Qi sinks down to the dantian, internally collaterals, and as the whole body goes dropping the diaphragm and viscera in turn. As through the process countless times, you will the crotch is released of tension, the waist, hips, feel the wonderful effect of Taijiquan. knees and feet relax. The knees bend and the Different understanding and different legs take on a relaxed squat position. methods of practice will bring different results and benefits. Very often practitioners do not The process of qishi involves the inner qi rising even know what it is to contain the chest, from the huiyin, moving along the du vessel to expand the back and let qi sink into the the baihui, and from the baihui descending to dantian. the dantian along the ren vessel. Not only that, the lifting and falling of the arms is not merely It is far more important to do one movement moving the arms, but the process is the result of of Taijiquan correctly than to do, a myriad inner qi moving the waist, the waist moves the incorrectly. The more incorrectly you do the shoulders, shoulders the elbows, elbows the further you move away from authentic hands. The arms should not be driven by Taijiquan. strength, and the shoulders, elbows and hands remain relaxed throughout.

The Essence, Principles and Consequences of Silk Reeling in Traditional Chen Taijquan This short essay seeks to define and discuss core By Viki Lloyd aspects of the idea of ‘Silk Reeling’ as a fundamental training method and defining characteristic as it manifests in Chen Style Taijiquan. Chen Taijiquan, created and synthesized by Chen Wangting, is not the only martial art or physical practice to incorporate the idea of spiral movements into its basic postures and movements. However, Chen Taiji has elevated the idea of spiralling and coiling movements and has placed an explicit emphasis on the primary significance of Silk Reeling practice. It has developed a particular foundational training routine, which is consistently practised and constantly emphasised by masters of the art. The outcomes of the foundational training routines are then translated into the techniques and movements that make up the Empty Hand Forms, Weapons Forms, Push Hands drills, and Qinna.

First, this essay will set out a basic discussion of the origins and concept of Silk Reeling, touching on both the significance of silk as an object in Chinese history, economy, culture and philosophy. It will briefly reference the importance of Qi as a fundamental Chinese idea and relate Qi to the practice of the Silk Reeling method and outcomes. Second, the essay will explore in some detail, the principles, structures and methods essential to Silk Reeling practice in Chen Taijiquan. Third, Silk Reeling, is adopted as a practice in Chen Taijiquan with a specific outcomes in mind. These defined outcomes, consequences and benefits of correct and diligent Silk Reeling practice will be outlined and developed in the concluding paragraphs.

Essence, Origins, History and Concept of Silk Reeling

‘Dao is the root of Qi. Qi is the beginning of Dao.’ - Wang Fu

‘The law of yin and yang is the natural order of the universe, the foundation of all things, mother of all changes, the root of life and death.’ ‘Taijiquan is spiral force, if you don’t know spiral force, you - Huang don’t know Taijiquan.’ - Chen Xin Di n

Introduction The practice of Silk Reeling is firmly situated amongst two core ideas present in Chinese history ‘Trade between China and the world beyond developed and philosophy. These are the critical importance of slowly. It was primarily rare and high-value goods that were silk in Chinese history and economy. The practical transported over long distances. Chief among these was and philosophical concept of Qi referenced the trade in silk. Silk became an international currency as throughout Chinese thought, religion and medicine. well as a luxury good.’ - Peter Frankopan Silk Reeling (or Reeling Silk) references a concept ‘Taijiquan is equivalent to the method of winding silk.’ rooted deep in Chinese history and fundamental to - Chen Ziqiang their historic economy and culture. The term refers

Qi reserves in the body. Disease can be said to develop where there is a lack of Qi or Qi circulation is impaired and flow is interrupted. For Chen Taijiquan, the development, circulation, direction and generation of Qi within the body is attained through the practice of Silk Reeling exercises. An idea of primary importance to both martial power and application, and to the achievement of good health and longevity.

Qi flow in the body, according to Chinese Medicine, occurs through and along the acupuncture meridians, both the main channels and the collaterals. These ‘pipes’ for energy transmission connect internally to the major organs, muscles, to the extraction of raw silk from the cocoon of the bones, tendons and the skin. In fact they form a silkworm larvae (pictured above), in China the practice network and entwine and connect the whole body of breeding silk worms for the production of raw silk has both superficially and at a deep level. Significant been undertaken for at least 500 years. Traditionally the acupuncture points are important for correct posture extraction was performed by plucking a single strand of to note in Chen Taijiquan training. These include, but silk from the silkworm cocoon and unravelling up to 3000 are not limited to Baihui - One Hundred Meetings metres of a single silk strand from each cocoon. The (Du 20), Jianjing - Shoulder Well (GB21), ZhongFu unravelling of the silk strand had to be undertaken with – Central Treaury (Lu1), Shanzhong – Middle of the care and precision to avoid breaking the thin but strong Chest (Ren17), Qimen – Gate of Hope (Liv 14), fibre which was then woven and used in the famous silk Qichong – Surging Qi (St 30); Huiyin – Meeting of fabric and textiles industry. Chen Taijiquan has applied Yin (Ren 1), Guanyuan – Gate of Yuan Qi (Ren 4), this widely understood Chinese cultural concept to Qihai – Sea of Qi (Ren 6), Laogong – Palace of develop working principles for muscle movements and Weariness (Pc 8). Quchi – Crooked Pond (LI 11), body mechanics. Changqiang - Lower Strength (Du 1), Mingmen – Gate of Life (Du 4), Yuzhen – Jade Pillow (Bl 9), Yongquan – Bubbling Spring (Kid 1). While Yin Yun of the Warring States period (approximately 381 practicing Silk Reeling each acupuncture point BC to 249 BC) was the first Chinese philosopher to should have a specific quality associated with it, for assert that Qi or Yuan Qi (original Qi) is the basis of example, feeling suspended, feeling full, feeling material existence. In Lao Zi’s writings in the Tao Te relaxed, feeling stretched, feeling open, feeling Ching, he refers to the Dao as the basis of all things rooted. When the required quality has been adopted while the Book of Changes (I-Ching) references the and is present during practice, a specific outcome same concept as tai ji (ultimate limit). These ancient occurs for the Qi flow in that particular meridian or phrases refer to a single idea that has become the basic area of the body. That Chen Taijiquan, in its structure of the Chinese worldview for thousands of fundamental practice, has retained such a close years. It underpins and binds Chinese philosophy and relationship with acupuncture theory echoes the culture, both conceptually and in praxis. The idea covers innovative incorporation of traditional Chinese all of heaven and earth, humankind, nature, the four Medicine into the art by the founder Chen Wangting seasons, emptiness, reality, animals, plants, water, fire, (1600-1680). Furthermore, this underlines the spirits and gods. For ancient philosophers, birth, importance of the student understanding the theory existence, death, transformation and disappearance of and implementing the practice whilst in pursuit of everything in the world happened under the influence of their goal of good health or martial prowess. Qi. Therefore Qi can be understood as fundamental energy for the purposes of this essay, although an extensive discussion is outside the scope of this piece of writing.

Qi is fundamental to an understanding of Chinese Medicine, especially the traditional Five Element School of acupuncture and herbal medicine. Qi is the elemental energy which circulates around and through the body, much in the same way as blood or lymph fluid would be understood from a Western medical perspective. Qi nourishes the body, the organs, the muscles, the tendons, and is the accelerating power behind all An ancient representation of Qi, processes in the human body. A key concept in Chinese the elemental energy that flows health and disease is the smooth circulation of Qi around the body around the body, the nourishing of Qi and the building of

Principles, Structure and Process of Silk Reeling

The second key principle is the explicit idea and ‘When we begin our training, when we learn to perform implementation of physical ‘Relaxation’ whilst the movements in the correct way, it has a stimulating practising the silk reeling exercises and translating the effect on the spiral motion inside the body. Performing exercise gains into Form, Weapon and Push Hands the movements correctly, doing the outer circling and work. Relaxation is paramount for the ‘way of the spiralling movements with the form, is something that body’ or the requirement to control all the various develops gradually, something you learn step by step. parts of the body in movement. Relaxation (song) The space, the distance between the mistakes and leads to rou (softness) is a vital component. The correct execution of the movements, is what we call joints, and muscles of the practioner should be temporary mistakes, mistakes that occur midway, relaxed and focused, although not slack and obstacles so to speak. These mistakes, these collapsed. As well as the principle of relaxation, the obstacles on the trail are part of the normal course of body and limbs should be and feel ‘expanded’ as learning Taijiquan; they belong to it and are part of the though they are gently stretched away from the way of learning the Gong, that is; the artistry.’ central core of the body with the major muscle groups - Chen Xiaowang of the abdominal region and spinal region engaged,

and actively connected to the muscles of the limbs. ‘There must be intention during practice’ Relaxation refers to the loosening of the whole body - Chen Ziqiang and the sinking down of the internal Qi energy. -

Chen Taijiquan has developed an efficient set of The third critical requirement is that of mind relaxation practice drills for the foundational ‘Silk Reeling’ and mind intent. The mental/emotional approach that exercises, which allow the student to focus intentionally should be adopted and entered into is one of the mind on the key components, and once incorporated energy intent (Yi) leading the movements of the body. through repetition, the skills can translate into the Calmness in the mind is paramount if the practioner dynamic, applicable and practical areas of the art. For wishes to absorb the finer details of movements within Chen Taijiquan, every posture, every movement, every the Silk Reeling exercises. Impatience, according to technique, and every application should embody the Zhu Tiancai, results in a hurriedness and loss of twisting, turning, spiralling motion of ‘Silk Reeling detail. Composure of the mind, settling of the energy Energy’ (Chansigong) and ‘Silk Reeling Force’ enables vital energy and Qi to follow the intention and (Changsijing) and therefore whole body movement. facilitate the link between the spirit (Shen) and vital This is fundamental to achieving specific outcomes for energy (Qi). The three internal harmonies encompass martial advancement and for health benefits. Three the approach which should be adopted for the mind principle components can be identified for genuine, and emotional energy; the heart and mind connected dynamic and beneficial spiralling and whole body (xin yu yi he), qi and strength connected (Qi yu li he) movement to occur. First a set of structural body and tendons and bones connected (jin yu gu he). requirements are to be attained, second a qualitative body process to be adopted and third a mental or psychological approach to be entered into.

First, the structural body requirement is detailed and rigorous. Firstly, a central pivotal structure is developed through exact postural and skeletal alignment, then the waist, the abdominal muscles and the Dantian (elixir field, sea of Qi, lower abdomen, centre of gravity) are able to drive spiral and coiling movements from the core of the body to the extremities of the body. These occur through all of the major joint articulations of the hips, knees, ankles, shoulders, elbows, wrists plus the spinal and cervical articulations. Strict and extensive requirements are explained for the head, neck, eyes, mouth, shoulders, arms, elbows, hands, fingers, chest, spine, waist, buttocks, kua, sacrum, dang legs, knees, ankles and feet. Plus requirements and qualities for a series of major acupuncture points and meridians. The spiralling and coiling motions in the joints spreads into and through the major muscle groups of the body, again from the centre to the extremities. These physical and structural requirements are contained in a simple form in the idea of the three external harmonies; hands and feet aligned (shou yu zhu he), elbows and knees aligned (zhou yu xi he) and shoulders and hips aligned (jian yu kua he). Front and rear views of Reeling Silk energy – source Chen Xin’s Illustrated Explanation of Chen Family

Once these three components are in place then the energy for countering an opponent and using his process of Silk Reeling method can be undertaken. In or her own energy against them with the rising of short, Silk Reeling is the whole body rotating Qi from the Dantain to the outer extremities of the continuously. This simple concept is challenging to body. incorporate into the instincts of the body. As Chen Xin states, the key to authentic Silk Reeling is whole body For health benefits and health development the movement, originating from the centre, the Dantian, Silk Reeling energy and practice encourages and with a connection to the ground, peng jing. He looseness and flexibility in the major joints, explains that Silk Reeling movements should be even stretching and strengthening of all the major in speed, continuous in pace and that the Dantian muscles groups, a greater range of motion in should lead all the movement throughout the whole muscles, tendons and joints of the body and a body. Silk Reeling exercises train the whole body to release of stress and tension in muscles and move as a complete integrated unit, and this dynamic joints. All of these physical benefits are attained movement is lead by and originated in the Dantian through regular and rigorous practice. As the body area. The Dantian operates in Taiji as both a physical becomes looser and more relaxed so awareness location and an energetic centre. Chen Xiaowang of the body and control of the movements explains, ‘the spiralling of the waist creates the increases and becomes more refined. Mental spiralling of the shoulder, elbow, wrists, as well as the benefits include a calming of the mind and a hips, knees and ankles.’ greater ability to concentrate on individual tasks.

The majority of Dantian movement rotation within Chen Chen Taijiquan traces its own history back to its Taijiquan occurs along two axis, the horizontal and the founder Chen Wangting and through a number of vertical. Chen Xiaowang explains this in more detail ‘On family generations to the present day, however a more complex level Silk Reeling energy is the the origins and ancestors of Chen Taijiquan can application of the idea of silk reeling to obtain power be identified much further back in the history of and energy. There are three basic principles of China. These origins and influences link clearly to movement. The first is spiralling. The second is anterior fundamental historic and economic developments and posterior extension. The third is putting together and to philosophical and cultural advances rooted the spiral with the anterior and posterior flexion of the in East Asia. The fundamental component of spine. While this complex change is taking place, the Chen Taijiquan discussed in this short essay, Silk Dantian, the energy centre, is the centre.’ Lengthy, Reeling, incorporates all of these forces and patient, regular and repetitive practice of the movements. To deeply understand Silk Reeling as foundational Silk Reeling exercises are required, plus a physical practice requires a deep and thorough regular correction and guidance from a knowledgeable understanding of the wider cultural and historical Master of the art are required in order to train and context from which this practice emerged. To incorporate this simple idea and concept into the incorporate the skill of Silk Reeling into one’s body habitual behaviour of the body. and mind requires dedication and patient training. When questioned when the student would know ‘In Taiji, the whole body is filled with winding and they had the required skill, Chen Xiao Xing circular motion. Internal winding motion is cooperated replied, ‘You know when you know. When you with external winding motion. When one moves, all don’t know, you don’t know.’ others move simultaneously. All Qi power is delivered from the centre of the mind through the inside of the ‘In order to understand a love you must practice it bones, then transmitted from the muscles and 10.000 times. This is called the School of Ten ligaments to the tips of the limbs.’ Thousand Repetitions. The Way is in the training.’ - Chen Xin - Miyamoto Mushashi

The consequences of incorporating the Silk Reeling ‘If your mind is not projected into your hands, energy and skill into Taijiquan practice can be divided even ten thousand techniques will be useless.’ into two inter-connected outcomes, namely martial - Tesshu Yamaoka benefits and health benefits.

Chen Xin identified three particular martial benefits Viki Lloyd is an affiliated instructor of which result from the correct application of defence, Chenjiagou Taijiquan GB. She teaches Chen Faijin and Qinna; namely rebounding an incoming Taijiquan and Wado Ryu Karate in Reading, force, enabling a piercing and penetrating energy to UK. She qualified as an acupuncturist at the attack the opponent and developing a neutralising College of Integrated Chinese Medicine with a energy. For martial arts the power of Silk Reeling BSc (Hons) degree in Acupuncture (Chansijing) is attained and can be effectively used and applied. Changsijing can be similarly divided into two aspects, these are understood as Ni-Chan and Shun- Chan. Shun-Chan can be used as in redirecting or or neutralising an incoming force or technique through the return of spiralling Qi to the Dantain. Ni-Chan

Chen Taijiquan