5 Directions
Tai Chi Classics:
The thirteen principal postures are not to be underestimated. The source of meaning is in the waist.
You must pay attention to the turning transformations of empty and full,
and the chi moving throughout your body without the slightest hindrance.
In the midst of stillness one comes in contact with movement, moving as
though remaining still.
According with one's opponent, the transformations appear wondrous.
For each and every posture, concentrate your mind and consider the meaning of
the applications.
You will not get it without conciously expending a great deal of time and
effort.
Moment by moment, keep the mind/heart on the waist.
With the lower abdomen completely loosened, the chi will ascend on its own.
The coccyx is centrally aligned, and the spirit threads to the crown of the
head.
The whole body is light and nimble when the head is suspended at the crown.
Carefully concentrate upon your study.
The bending, extending, opening and closing: let them come on their own.
Entering the gate and being led to the path, this must come from oral
guidance.
To ceaselessly exert oneself in the method is self-cultivation.
If you ask, what are the criteria of essence and application?
Intention and chi are the authority, the bones and tissues the subjects.
If you want to find out where, in the end, the purpose lies,
it is to increase longevity and extend one's years, a springtime of youth.
This song, oh, this song, has one hundred forty words.
Every word is true and concise, there are no omissions.
If inquiry proceeds without regards to this,
one's efforts will be wasted, and this will only cause one to sign with regret.
Once in motion, the entire body should be light and agile, and even more importantly, must be threaded together. The chi should be roused and made vibrant. The spirit should be collected within. Do not allow there to be any protuberances or hollows. Do not allow there to be any intermittence. It is rooted in the feet, issued by the legs, governed by the waist, and expressed in the fingers. From the feet, to the legs, then to the waist, always there must be complete integration into one chi. In advancing forward and retreating back, you will then be able to seize opportunity and the strategic advantage, your body will become scattered and confused. The flaw in this case must certainly be sought in the waist and legs. This is so whether up or down, forward or backward, left or right. These cases are all of mind intent and do not refer to the external. When there is up, then there is down. When there is forward, then there is backward. When there is left, then there is right. If the intent is to go upward, then direct the mind intent downward, just as, if one is going to lift an object, then one in addition applies to it the force of a downward push. Thus, its root will be severed, and it will be collapsed quickly and decisively. Insubstantial and substantial must be clearly distinguished. Each point has its point of insubstantial/substantial. Everywhere there is always this one insubstantial/substantial. The entire body is threaded together joint by joint. Do not allow the slightest interruption.
1. An intangible and lively energy lifts the crown of the head.
2. Contain the chest and raise the back.
3. Relax the waist.
4. Distinguish substantial and insubstantial.
5. Sink the shoulders and drop the elbows.
6. Use consciousness, not strength.
7. Upper and lower follow one another.
8. Internal and external are united.
9. Linked without breaks.
10. Seek stillness in motion.
Use the mind/heart to move the chi. You must cause it to sink soundly, then it can gather into the bones. Use the chi to move the body. You must cause it to accord smoothly, then it can easily follow you mind/heart. If the spirit of vitality can be raised, then there will be no apprehension of dullness or heaviness. This is what is meant by suspending the crown of the head. The intent and the chi must exchange with skillful sensitivity, then you will have a sense of roundnes and liveliness. This si what is called the change of insubstantial and substantial. When issuing energy (fa jin), one must sink soundly, loosen completely, and focus in one direction. In standing, the body must be centrally aligned, calm and at ease, supporting the eight directions. Move the chi as though through a pearl carved with a zigzag path (nine-bend pearl), reaching everywhere without a hitch. Mobilize energy that is like well-tempered steel capable of breaking through any stronghold. One's form is like a hawk seizing a rabbit. One's spirit is like a cat seizing a rat. Be still like a mountain, move like a flowing river. Store energy as though drawing a bow. Issue energy (fa jin) as though releasing an arrow. Seek the straight in the curved. Store up, then issue. The strength issues from the spine; the steps follow the body' changes. To gather in is in fact to release. To break off is to again connect. In going to and fro there must be folding; in advancing and retreating there must be turning transitions. Arriving at the extreme of yielding softness, one afterward arrives at the extreme of solid hardness. with the ability to inhale and exhale will follow the ability to be nimble and lively. When the chi is cultivated in a straightforward manner, there will be no harm. When the energy is stored up in the curves, there will be a surplus. The mind/heart is the commander, the chi is the signal flag, the waist is the directional banner. First seek to open and expand, afterwards seek to draw up and gather together, then you will approach refinement.
It is also said, if the other does not move, I do not move. If the other moves slightly, I move first. The energy seems loosened yet not loosened; about to expand, but not yet expanding. The energy breaks off, yet the intent does not. It is also said, first in the mind/heart, then in the body. The abdomen is loosened so that the chi gathers into the bones. The spirit is at ease, the body calm. Carve this, each moment, into your mind/heart; remember closely: when one part moves, there is no part that does not move. When one part is still, there is not part that is not still. Leading the movements to and fro, the chi adheres to the back, then collects into the spine. Within, consolidate the spirit of vitality. Without, express tranquility and ease. Step like a cat walking. Mobilize energy as though drawing silk. Throughout the whole body, the intent is on the spirit of vitality, not on the chi. If it is left on the chi, then there will be stagnation. One who has it on the chi will have no strength. One who does not have it on the chi will attain pure hardness. Chi is like the wheel of a cart; the waist is like the wheels axle.
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"expand"; Peng-Jing is to fill the body with Qi like the way air fills a
balloon. P'eng: Yin defense: Using P'eng jing, you are able to
ward off any kind of attack using a 'yin' method. This also acts as a sensor,
which can then be turned into an attacking yang hand. It is said that if you
only learn about one kind of jing, then this should be it. On a physical
sense, the arm is held as if holding a tree, slantingly upwards. In push hands
this gives one the idea of how to use the posture of P'eng. Most people make
the mistake of holding the arm in the correct position but then lifting the
whole arm upward. The elbow should stay where it is while the wrist is lifted
upwards slantingly. This 'lift' the attacker's Qi causing him to feel like he
is 'floating' making it easy for you to then attack to vital points
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"retreat"; Lu-Jing is to yield like water-never resist, but ever persist.
Lu: Or to Rollback: This is also a yin, however it is an attack.
Both of your hands attach to the attacker's arm or any part of his body. Your
own body then moves from the centre (very important) activating the lower
tantien area. Using the 'no-mind' state, this will have the effect of joining
with his Qi and causing him to topple forward past you. As he does this, your
yin hand, that which is turned upward, immediately turns into a yang striking
hand and strikes with great force using his own falling power against him.
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"squeeze"; Ji-Jing is to squeeze the body against an external pressure without
gap. "Chee": A Yang attacking motion, means to 'Squeeze'. Most
people get this translation wrong and call it 'press'. However the Chinese
character means to squeeze. Again, the power comes from the centre at lower
tantien. The elbows are squeezed inward as the lower tantien also squeezes.
Just like when you squeeze a tube of toothpaste. One hand is placed inside of
the other's wrist and is yin while the other is yang. As both hands attack,
they change shape and thus state forcing great adverse Qi into the attacker's
vital points. This must be a whole body movement however and not only an arm
movement. 
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"press"; An-Jing is to press steadily so the Qi flows like a running stream. "Arn":
This posture is normally called to push. However this is also incorrect as
it means to 'press'. This is again a yang attacking movement coming from the
whole body issuing yin and yang Qi into the attacker's vital points on his
chest. Many make the mistake of looking after their legs when they hear about
not being 'double weighted' but neglect their hands. Never in Taijiquan is
there a two-handed strike or attack using the same power in each hand at the
same time. There is a 'fa-jing' shake of the waist causing one hand to strike
just before the other. The hands are firstly yin, then yang thus releasing
yang Qi into the attacker.
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"pick"; Cai-Jing is to check and balance the external pressure.
Tsai: Sometimes called 'inch energy'. Like picking fruit off a tree with a
snap of the wrist. Often on hand will be placed right on top of the other
wrist to assist in the power of this jerking motion. It is not a pull of his
wrist but rather a violent jerking fa-jing movement that can knock him out by
its violent action upon his head jerking backwards and kinking his brain stem.
Again, the power must come from the centre and not only from the arms and
hands, and a follow up attack is also necessary.
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"split", or spin; Lie-Jing is to utilize the spinning power. "Lieh":
Sometimes called 'split'. This one has a physical meaning and an internal
meaning. The physical meaning is when your "Lu" has been defeated; you can
turn it into (from a corner position) Lieh. You break his energy between his
elbow and his shoulder and his wrist, thus forcing his own Qi back onto him
via his shoulder, which physically is torn out of its socket. On an internal
level, this is often called 'the small strike Qi' as a strike is issued from
very close to the opponent.
You split his power up into two by measuring the space taken by his body and that of between yourself and his body. This is a very advanced method as if you get the distance wrong, then you will be defeated. You can then issue great attacking force with only one hand from a very short distance.
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"elbow"; Zhou-Jing is to strike with elbows, which is normally for a shorter
distance. "Chou": This is often called 'elbow': This is where we
use the very devastating elbow strike. Many say that it is a second line of
defense/attack in that it can only be used when you are quite close to the
attacker, perhaps after your initial hand strike has been defeated.However, I like to use elbow strike as a primary strike by using one of the many 'opening up' methods first
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"lean"; Kao-Jing is to strike (lean) like "falling mountain"-fast, heavy, and
no bouncing. "K'ao": Often called 'Shoulder strike: This method
is used as a third line of defense and can be quite lethal used at the correct
distance. The power must again come from the centre using the power of the
legs and waist together. Shoulder can be used from the front or from the back
depending upon the type of attack the your are receiving. If for instance is
it a pull down where you right shoulder is being pulled to your right, then
you would use the front part of the shoulder. If however, the attack pulled
you to your left and there was no time to use the front part, you would turn
right around so that the scapular part of your right shoulder could then slam
into his chest using fa-jing.