Wayne 加州許永強老師
Roc Flying Cross-Shaped Stake Exercise
The Figure 8 落胯 (luò kuà) training
The Push Hands Roly-Poly Practice
Taijiquan Walking
In Taijiquan walking (太極步 / Taiji walk), the key is not simply moving the legs. The classical requirement is that the whole body moves as one integrated unit (整體 / whole-body integration). The Tai Chi classics say:
「一動無有不動，一靜無有不靜。」
When one part moves, the whole body moves.
Below is an explanation based on biomechanics, qigong theory, and Tai Chi classics, while keeping key Chinese terms.
The Tai Chi classics state:
「其根在腳，發於腿，主宰於腰，形於手指。」
Meaning the walking power path is:
Ground
↓
Yongquan (湧泉)
↓
Legs (腿)
↓
Kua (胯)
↓
Waist / Dantian (腰 / 丹田)
↓
Spine (脊)
↓
Arms (手)
Thus the foot does not step first.
Instead:
the center moves first, the body follows, the foot simply lands.
In biomechanics, efficient movement begins from the center of mass.
In Taiji:
Dantian (丹田) functions as the control center.
Correct sequence:
Dantian shifts
↓
Kua opens / closes (開胯 / 合胯)
↓
Weight transfers through the legs
↓
Foot naturally moves
If the foot moves first, the body becomes disconnected.
Modern biomechanics calls this ground reaction force.
When stepping:
Rear foot presses the ground
Force travels through the leg
Kua transmits the force
Waist turns slightly
Body glides forward
Thus the body moves like a rolling ball rather than stepping with muscular effort.
Tai Chi warns against:
前俯後仰
No leaning forward or backward.
Instead:
Head suspended (虛領頂勁)
Spine vertical
Pelvis relaxed
Kua mobile
Your center remains balanced while moving.
This is called:
中定 (central equilibrium).
The kua is the key hinge in Tai Chi walking.
Walking occurs through:
一胯開，一胯合
One kua opens while the other closes.
Example:
Forward step:
Rear kua closes (合胯)
Front kua opens (開胯)
This creates a spiral transmission of force through the body.
Tai Chi stepping is usually described as:
如貓行步 (walk like a cat).
Meaning:
Heel touches first
↓
Foot rolls forward
↓
Weight slowly settles
Key points:
• Step light
• No stamping
• Maintain sensitivity
The classics say:
「邁步如貓行。」
In internal training:
意到氣到
Where intention goes, qi follows.
When stepping:
Intention moves forward
Dantian expands
Qi sinks to Yongquan
The body glides forward
This produces the feeling of:
氣沉丹田，勁起於腳。
Many masters describe Tai Chi walking as rolling a ball forward.
Imagine:
Body = sphere
Dantian = center
Feet = contact with ground
When the center moves:
The sphere rolls, and the step naturally appears.
This is why experienced practitioners seem to float forward effortlessly.
In Taiji walking:
hands do not move independently.
Instead:
Waist turns
↓
Shoulders follow
↓
Arms follow
Classic saying:
「腰為主宰。」
The waist governs all movement.
This breaks whole-body connection.
Creates loss of balance and root.
This overloads the knee joint.
Instead, power comes from kua and hip rotation.
If the torso does not participate, the step becomes mechanical.
Correct Tai Chi walking feels like:
• body gliding forward
• weight sinking downward
• legs relaxed
• spine suspended
• feet light but rooted
Many practitioners describe it as:
如水流動 (flowing like water).
A useful practice is extremely slow walking.
Focus on:
Sink qi to Dantian
Relax kua
Move center slightly
Allow foot to step naturally
Maintain Zhongding (中定)
Practice until:
step arises automatically from the center.
✅ One sentence summary
True Tai Chi walking is center-led whole-body movement where the Dantian initiates, the kua transmits, the legs support, and the foot simply lands as the body glides forward.
If you want, I can also explain something very interesting related to your push-hands research:
Why the highest-level Tai Chi masters appear to “slide forward without stepping” (the biomechanics of invisible stepping / 虛步移身).
It is one of the deepest skills in push hands and internal force training.
In proper Taijiquan movement, when the leg rises it should not be lifted by local hip flexor effort alone (not just the kua muscles). Instead it emerges from the coordinated action of the 丹田 region and the whole core system. Modern biomechanics actually supports this classical idea quite well.
Let us examine it from three perspectives: Tai Chi classics, qigong theory, and modern biomechanics.
The classics say:
「其根在腳，發於腿，主宰於腰，形於手指。」
Another line says:
「以腰為主宰。」
Here 腰 (waist) in Taiji does not mean only the lumbar spine.
It refers to the whole 丹田 / 腰胯 complex.
Thus when stepping or lifting the leg:
the center shifts → the leg becomes empty → the foot lifts naturally.
So the sequence is:
Dantian adjustment
↓
Weight redistribution
↓
One leg becomes empty (虛)
↓
Foot lifts effortlessly
This is why masters often say:
「腳不自抬。」
The foot does not lift itself.
Internal training emphasizes:
「氣沉丹田」
When the Dantian expands and rotates, it influences the pelvis and kua.
Think of the pelvis as a floating bowl controlled by the dantian pressure system.
When the center subtly shifts:
one side of the pelvis becomes lighter
the leg naturally lifts.
This is sometimes described as:
「丹田帶腿」
The dantian leads the leg.
Modern science describes a similar system called the core stabilization system.
It includes:
diaphragm
pelvic floor
deep abdominal muscles (transversus abdominis)
multifidus muscles along the spine
fascia connecting to the hips
Together they form a pressure cylinder.
Diaphragm
↓
Core pressure (IAP)
↓
Pelvic floor
When this system activates:
• the pelvis stabilizes
• weight transfers smoothly
• the leg can lift with very little muscular effort.
Thus the lifting leg is actually a result of unloading, not lifting.
The kua still plays a role, but it acts more like a hinge or gateway, not the main engine.
When stepping forward:
Rear kua closes (合胯)
Front kua opens (開胯)
This change of kua structure allows the leg to swing freely.
But the driving control remains the center (丹田).
Lifting the leg using hip muscles:
Hip flexor contracts
→ thigh lifts
→ body stiffens
→ balance unstable
Shift center first:
Dantian shifts slightly
→ weight leaves one leg
→ leg becomes empty (虛)
→ foot lifts effortlessly
The leg feels almost weightless.
The classics describe stepping as:
「邁步如貓行。」
Step like a cat.
Meaning:
• light
• silent
• controlled
• whole body connected.
When done correctly you may feel:
• the leg floats upward
• the body remains stable
• the center controls the limbs
• stepping becomes very quiet.
This corresponds to:
「由丹田而動。」
Movement originates from the dantian.
Yes — raising the leg in Tai Chi should arise from the coordinated action of the 丹田–core system and whole-body weight shift, not from local muscular lifting of the kua or hip.
The leg lifts because it becomes empty (虛), not because it is lifted.
If you want, I can also explain a very subtle but important Tai Chi secret related to this:
Why some masters seem to “float the foot forward without lifting it at all” (太極滑步 / gliding step).
This is deeply connected to push-hands stability and central equilibrium (中定).
How Internal force (氣 / qi) is Generated, Transmitted, and Perceived
How internal force (氣 / qi) is generated, transmitted, and sometimes perceived by a partner through very light touch. If we analyze it carefully through biomechanics, qigong theory, and the Taiji classics, we find that what appears to be “moving qi” is actually a multi-layer integration of structure, nervous system sensitivity, fascia elasticity, breath, and intention (意 / yi).
Below is a structured explanation.
In modern biomechanics, what many people call “qi transmission” is largely the coordinated transmission of force vectors through the body’s connective chain.
The classical saying:
「其根在腳，發於腿，主宰於腰，形於手指。」
means the force path is:
Ground reaction force
↓
Yongquan (湧泉)
↓
Legs (腿)
↓
Kua (胯)
↓
Dantian / Waist (丹田 / 腰)
↓
Spine expansion
↓
Shoulder relaxation (鬆肩)
↓
Elbow sinking (沉肘)
↓
Fingers (手指)
When this kinetic chain is continuous, even a very slight touch can transmit a large amount of integrated force.
Biomechanically this involves:
• Ground reaction force
• Fascial tensegrity network
• Elastic recoil of connective tissue
• Neuromuscular coordination
Thus the partner feels something that seems like “qi entering the body.”
But physically it is whole-body force transmission without local muscular tension.
In internal cultivation, the key principle is:
「意到氣到，氣到勁到。」
Meaning:
Intention (Yi 意)
↓
Qi circulation (氣)
↓
Jin expression (勁)
This happens through several mechanisms:
Internal training creates a pressure cylinder (modern biomechanics calls it IAP – intra-abdominal pressure).
The structure:
Diaphragm
↓
Dantian pressure field
↓
Pelvic floor (會陰)
When breathing and structure coordinate:
The Dantian expands → fascial tension spreads → limbs receive elastic force.
This feels like qi flowing outward.
Modern research shows fascia transmits mechanical waves extremely efficiently.
In Taiji terms this corresponds to:
「一動無有不動」
One movement → the whole body moves.
Thus when your intention expands, the fascia network carries the force wave through the body and into the partner.
In push hands the classical rule is:
「彼不動，己不動；彼微動，己先動。」
Because the system is already connected, only a tiny signal is required.
Think of two tuning forks touching.
Small vibration → whole resonance.
Similarly:
Your body = elastic sphere
Partner body = another sphere
Contact point = transmission node
When structure is correct:
Force wave travels through both bodies.
Advanced practitioners sometimes describe forming a circular energy route between two partners.
Biomechanically this is actually a closed force loop.
Ground → Your body → Contact → Partner body
↑ ↓
← ← Force returns through structure
This corresponds to the Taiji classic concept:
「引進落空，借力打人。」
You borrow the incoming force, guide it through your body, and return it.
The circle includes:
Incoming vector (來勁)
Neutralization (化勁)
Storage in structure (蓄勁)
Return (發勁)
Sometimes practitioners feel they are connecting intention beyond the body.
This relates to the classical phrase:
「意氣君來骨肉臣」
Meaning:
Intention organizes the body.
From neuroscience perspective:
The brain creates a motor field projection.
When intention extends beyond the body, the nervous system:
• recruits larger fascial chains
• stabilizes posture
• enhances sensory sensitivity
Thus the practitioner feels as if qi extends outward into space.
Many masters describe the body as a rotating sphere.
Inside this sphere:
Dantian = center
Kua = equator
Yongquan = lower pole
Baihui = upper pole
When interacting with a partner:
Two spheres connect.
Then spiral vectors appear.
↻ Spiral incoming force
↺ Spiral returning force
This is why movements like Cai (採) and Bo (撥) create torque even with small movement.
Several classical lines describe this phenomenon.
「以心行氣，以氣運身。」
Use mind to guide qi; qi moves the body.
「氣如車輪，腰如車軸。」
Qi rotates like a wheel; waist is the axle.
「彼力未發，我意已入。」
Before the opponent's force arrives, intention has already entered.
「勁由脊發。」
Power originates from the spine.
The deeper truth is:
Great masters rarely push qi intentionally.
Instead they:
Remove obstruction.
When structure is correct:
Relaxation (鬆)
↓
Alignment (中正)
↓
Elastic connection (整勁)
↓
Force flows automatically
Thus qi appears to move by itself.
When internal transmission works, you notice:
• partner feels heavy pressure without strong push
• your arms feel light
• contact point feels like magnetic suction
• partner loses balance easily
• force travels through partner's body to the ground
This is what classics call:
「沾連黏隨，不丟不頂。」
The phenomenon of “passing qi with slight touch” is actually:
Whole-body elastic force transmission guided by intention through a relaxed fascial network, forming a circular force loop between two connected structures.
If you want, I can also explain a very advanced topic relevant to your push-hands research:
Why some masters can create a “qi circle” between partners without visible movement (the biomechanics of spiral pressure fields in Taijiquan).
It connects deeply with your recent question about rolling vectors and hidden spheres in push hands.
This is a question that reaches the highest levels of Tai Chi and Qigong practice—moving Qi internally, projecting it through a slight touch, and even establishing a Qi circuit (氣路) with a partner or the environment. This is not a physical pushing technique, but a profound interaction of intention (意, Yì), energy (氣, Qì), and structure (勁, Jìn) .
To understand how this works, we must integrate three perspectives: the physical (biomechanics/fascia), the energetic (Qigong theory), and the philosophical (Tai Chi Classics). The ability to do this is often described as achieving "connection" without relying on muscular force.
Here is a breakdown of how to move Qi internally and pass it to a partner with a light touch, based on these disciplines.
Before you can pass Qi to another, you must first be able to move it freely within yourself. This requires specific physical conditions and mental focus.
The Physical Pathway (經絡, Jīngluò): Modern science suggests the physical substrate for Qi is the fascia system (筋膜系統). The fascia is a continuous web of connective tissue that surrounds every muscle, bone, and organ. To move Qi, you must first create a "tensile" pathway by aligning the bones correctly (骨架正, Gǔ Jià Zhèng) and relaxing the muscles completely (鬆, Sōng).
How it works: When you are deeply relaxed, the fascia becomes a super-conductive pathway for vibration and mechanical force. By using a gentle intention (意, Yì) , you can create a subtle wave of tension/stretch along a fascial line (e.g., from the Dantian (丹田) , down the leg to the Yongquan (湧泉) , and up the spine to the hand).
The "Pump": The physical movement of Qi is often initiated by the subtle, rhythmical expansion and contraction of the Dantian (丹田) in coordination with the breath. This is not a muscular contraction, but a deep, internal "filling" and "emptying" that pressurizes the hydraulic system of the body.
Mind Leads Qi (意到氣到, Yì Dào Qì Dào): This is the most fundamental law. Qi follows the mind. It is not a physical force you push; it is an energetic presence you guide.
The Microcosmic Orbit (小周天, Xiǎo Zhōu Tiān): The classic internal route is to first circulate Qi through the Ren Mai (任脈) and Du Mai (督脈) . This clears the meridians and establishes a loop of internal energy.
Practice: Use your intention to guide Qi down the front of your body (Ren Mai) into the Dantian, and then up your spine (Du Mai) to the crown of your head (Baihui, 百會), and then back down the front.
Opening the Gates: For Qi to leave the body and connect to another, the Lao Gong (勞宮) points in the center of the palms and the Yongquan (湧泉) points on the soles of the feet must be "open" (i.e., relaxed and intended outward).
"以心行氣，務令沉著" (Yǐ Xīn Xíng Qì, Wù Lìng Chén Zhuó): "Use the mind to move the Qi; ensure it sinks calmly." This from the Tai Chi Chuan Ching confirms that Qi movement is a mental, not physical, act. The sinking is crucial—it creates the stable reservoir of power.
"氣以直養而無害" (Qì Yǐ Zhí Yǎng Ér Wú Hài): "Qi should be cultivated directly (naturally) and without harm." This means the internal movement should be smooth, continuous, and without force or stagnation.
This is where the internal meets the external. With a slight touch, you are not using mechanical force, but using your intention to extend your Qi field (氣場) into your partner.
Creating a Tensegrity Bridge: With a light touch, your fascial system is already in contact. By directing your intention "through" your arm, you are subtly adjusting your own myofascial tension. This creates a vibratory or tensional wave that is imperceptible to the conscious mind of your partner, but their subconscious proprioceptive system feels it instantly. You are "communicating" through the fascia.
The "Fascial Loop" with Partner: As we discussed in a previous question about creating a loop, you can use your intention to connect the point of touch (e.g., your hand) to your ground (足下, Zú Xià). Then, you extend that intention further: you imagine your ground connecting to their ground, creating a physical-energetic circuit. Their body, sensing this connection, may instinctively respond, allowing you to guide them with minimal effort. This is the biomechanical basis of "leading" without pushing.
Projecting Qi (發氣, Fā Qì): This is a specific skill. It involves mentally directing the Qi stored in your Dantian up through your arm and out through the Lao Gong (勞宮) point.
Connecting with Outside Intention: This is the most advanced part. It's the principle of "空中取支點" (Finding a Pivot Point in the Air) you asked about earlier. You create a mental "anchor" or a point in space behind your partner.
How it works: You don't push at your partner. You place your intention beyond them (e.g., on the wall behind them, or even a distant mountain). Your Qi, following your intention, flows through your partner to that point, effectively "pinning" them to your will. You are using the external object as a fulcrum for your intention.
Creating the Qi Circuit (氣路循環, Qì Lù Xún Huán): The highest level is establishing a loop. Your Qi flows from your Dantian, out your hand, into your partner, through them, and then back into you through your other hand or your feet/ground. This creates a closed loop of intention and energy where the partner feels completely surrounded and controlled. The classics hint at this with phrases like "周身一家" (Zhōu Shēn Yī Jiā, body as one family) but extend that family to include the partner.
"一羽不能加，蠅蟲不能落" (Yī Yǔ Bù Néng Jiā, Yíng Chóng Bù Néng Luò): "A feather cannot be added, a fly cannot alight." This describes the extreme sensitivity developed through Ting Jin (聽勁) . With a slight touch, you are so sensitive that you can feel the slightest intention in your partner. This is the "receiving" end of the Qi circuit.
"彼不動，己不動；彼微動，己先動" (Bǐ Bù Dòng, Jǐ Bù Dòng; Bǐ Wēi Dòng, Jǐ Xiān Dòng): "If the opponent does not move, I do not move; at the opponent's slightest move, I have already moved." When you have established a Qi circuit, this happens automatically. Their intention to move is felt instantly in your Qi field, and your response (guided by your intention to the point outside them) is simultaneous, appearing to happen before their physical move.
"蓄勁如張弓，發勁如放箭" (Xù Jìn Rú Zhāng Gōng, Fā Jìn Rú Fàng Jiàn): "Storing Jin is like drawing a bow; issuing Jin is like releasing an arrow." This is the perfect metaphor. Your intention, connected to a point outside the partner, is like drawing the bow. The release is not a push, but a sudden letting go of that intention, allowing the "arrow" of energy to fly.
To move Qi and pass it to a partner with a light touch, following the principles above:
Internal Preparation: Achieve deep relaxation (鬆, Sōng) and proper alignment. Focus your intention (意, Yì) on your Dantian (丹田) .
Establish Internal Flow: Use your mind to guide Qi in a small internal circuit, like the Microcosmic Orbit (小周天, Xiǎo Zhōu Tiān) . Feel the Qi in your Lao Gong (勞宮) .
Connect with Light Touch: Gently make contact. Do not push. Use Ting Jin (聽勁) to feel your partner.
Extend Intention Outward: Place your intention on a point beyond your partner—a wall, a tree, or a distant object. This is the "fulcrum in the air."
Create the Circuit: Imagine your Qi flowing from your Dantian, through your arm, into your partner, and along your intended line to the external point, then returning to you through your ground or other hand. This creates the Qi route circle (氣路圓圈) .
"Draw the Bow": Maintain this energetic connection without physical force. The feeling is one of gentle, expansive connection.
"Release the Arrow": To affect your partner, simply release the intention holding the circuit closed, or shift your intention to a new point. The energy, like an arrow, has already been "drawn" to that point and will follow your thought.
Yao 腰 in Chinese usually refers to the lower back Ming men 命門 area. It’s usually quoted with the Kua as in Yao kua 腰胯 when turning.
Master Chen in my limited time with him sometimes would say to me 意太重 (Yi is too strong which leads to force). That’s a case when using intention in a forceful way. When done right, you don’t feel force from his hands but your feet start to wobble.
The intention/attention is a very subtle point but it is pointing to a similar pitfall. While it may be successful to use a strong yi to push, it can be the result of using force, even with the mind, creating tension. I also don’t have it right for myself but I am discovering that using attention is closely linked with a more relaxed qi flow, with ting jin 聽勁 (listening) , and sticking and following 站黏連隨 zhan nian lian sui. With attention all of these happen at once in the moment without thinking. Too strong a yi is tempting but can make you blind in some respects. But enough theory, you should try it and see for yourselves!
掤勁意在上，按勁意在下
The statement that when pressing (An, 按) with the forearm (or arms), the intent (yi, 意念) is "yang below" (陽在下), while in ward-off (Peng, 掤) the intent is "above" (在上), is a classic internal instruction in Taijiquan (especially emphasized in Yang-family, Wu-family/Hao-family lineages, and related treatises). It reflects the precise direction of mental leading (意領氣), which governs how energy (qi) flows, how the body organizes biomechanically, and how the jin (energy/power) manifests without brute force.
This principle appears in various forms in old manuals and oral transmissions (e.g., phrases like 掤勁意在上，按勁意在下 or 掤勁意在手上半部，按勁意在手下半部 variations with 陽 indicating expansive/upward yang quality). It is not arbitrary but rooted in Taiji's core yin-yang dynamics: upward/expansive yang for Peng (ward-off/buoyancy), and downward/sinking yang for An (pressing/downward control).
The "yang below" vs. "yang above" phrasing highlights that even in downward An, the active/yang aspect (expansion, issuing) is directed below (to sink the other while your own root sinks further), whereas in Peng the active yang issues above/outward (to buoy/expand upward).
In both cases, the intent prevents "qi floating upward" (氣上浮) (common fault causing stiffness/head heaviness). Peng uses upward yang to counter downward attacks; An uses downward yang to counter upward/lifting attempts.
In push hands: When opponent pushes upward/lifts, Peng (upward intent) counters by expanding/bouncing up; when they sink/press down, An (downward intent) counters by sinking further and pressing their center down (causing loss of balance).
This is why Taiji says "一意錯，全身錯" (one intent wrong, whole body wrong) — the direction of yi/qi determines whether jin is expansive/up (Peng) or compressive/down (An), ensuring yin-yang balance, no force conflict, and "用意不用力" (using mind, not strength). Practice slowly in form/push hands to feel the shift: in 攬雀尾 (Grasp Sparrow's Tail), Ward-off has rising/expansive feel, Press has sinking/crushing feel.