The Energy at the top of the head should be light and sensitive. The head should be upright so the spirit (shen) can reach the top of your head. Don’t use muscular force (li), or the neck will be stiff and blood flow is impeded. The feeling should be natural and buoyant with the neck in alignment with the spine. Use the concepts of “listening behind” or “Imagine yourself two inches taller” to achieve this structure without tension.
Sink the Chest and Raise the Back. The chest is slightly sunken so that the energy (qi) can be stored in the dantien. The body will be top heavy and easily uprooted if the chest is pushed out and the back is hollow. The structure allows for the smooth circulation of energy and proper body rooting as well as the use of the bows of the chest and the back for releasing force (Fa jing).
Relax the waist. The waist is the commander and directs the movement of the entire body. The waist connects to the power of the legs and guides that power upwards through the spine, into the arms, and expressed by the hands. If the waist is tight, that power (jing) will be stuck in the legs and the upper half of the body will be disconnected from the lower half. Power is generated by the legs, directed by the waist, and expressed in the hands.
Distinguish Substantial (Full/Yang) from Insubstantial (Empty/Yin). Recognize yin (empty) and yang (full) within the body and how yin transforms into yang (and vice versa) as the body moves and breaths. Be aware of the flow of weight shifting from empty to full or how a movement expands then retreats, for example, to identify yin and yang. Possessing internal sensitivity can be extended outward to distinguish that flow externally so that ones responses to others and ones environment are appropriate and effective (which Taoism calls “wu wei.”)
Sink the shoulders and drop down the elbows. The shoulders should be relaxed downward and open to the sides. Sink the elbows to root the body and open up deeper breathing. When the shoulders and/or the elbows lift, one uproots oneself and creates body tension. Keep the shoulder and arms open to facilitate circulation, rooting, and releasing force (jing) through the bows of the spine and arms.
Use the mind (Yi) and not force (Li). The intention (Yi) should be focused and directs the energy of every movement. The Yi leads Qi and the mind is the link between the Qi and the physical movement. Physical tension is to be avoided. Instead of relying upon muscular force (li), use the mind (yi) to lead the movement and the energy (qi) of the Body.
The Upper and Lower Body are Unified. All movements should be rooted in the feet, released through the legs, controlled by the waist, and manifested through the fingers. The whole body moves as one unit with no disconnection between upper and lower body. Opening the Mingmen on the lower back (yao) and turning from the hip flexor (Kua) amplifies the union between upper and lower body and creates a smooth flow from the feet to the hands.
Unify Internal and External. The mind, body, and breath work together as one unit in that every external movement has its source in internal intention (yi) and energy (qi). Energy, physical form, and spirit (Qi, Jing, and Shen) are not divided and every part of the body is connected in every movement. The goal is to maintain a wholly integrated person (body, breath, mind, and spirit) in each and every moment and in each and every movement.
Uninterrupted Continuous Flow. Movement is continuous, circular, and not broken, and after each posture the flow starts again circulating without end. The circulation is like pulling silk with everything connected and as one unified movement. There are no stops and starts, no gaps and no hollows in the body or in the flow. The continuous circular motion is a reflection of the unified self and all of its interrelated parts: Qi, Jing, and Shen; Upper and Lower Body; Mind and Energy; Internal and External.
Seek out stillness within movement. T’ai Chi is often called moving meditation because it has a calm mind directing force (jing) and energy (Qi). Such mental stillness parallels seated meditation in focused concentration and effort, but unlike seated meditation, in T’ai Chi the body is moving and the mind is “still” to amplify concentrated awareness. In T’ai Chi the mind seeks to return to the source (Wu Ji), which is the harmonious balance of yin and yang. The meditative awareness of T’ai Chi engages the self and the world in order to respond appropriately to any situation (wu wei) To be stillness in movement is to be attune to constant flow of the ever transforming Tao.