A perspective on silk-reeling training by Zhang Xuexin, a student of Feng Zhiqiang, 18-generation. Chen style Taijiquan and founder of Chen Style Xinyi Hun Yuan Taijiquan.

Feng Zhiqiang, a leading student of Chen Fake is one of the most famous exponents of Taijiquan in the world. He is also well-known for promoting a complete set of silk-reeling exercises (Chansigong or also occasionally romanized as Chan Ssu Gong) in thirty five postures which form one of the fundamental training exercises for the mastery of Chen-style Taijiquan.

Feng Zhiqiang’s senior indoor student, Zhang Xuexin, was the first to introduce this system of exercises to the west. The following introduction to Taijiquan silk-reeling exercises is from Zhang’s video tape on silk-reeling and dantian rotation exercises.

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Master Zhang will demonstrate the complete set of silk-reeling (known as Chan Si Gong in Pinyin) and dantian rotation exercises arranged by Master Feng based on his studies of Chen style Taijiquan. One major objective of this set of spiral exercises is to open up and exercise the 18 major joint areas of the body (in sequence from the head to the ankles). The 18 major joints consist of: neck, shoulders, elbows, wrists, chest, abdomen, waist, kuas, hips, knees, and ankles. 

These 18 major joints are also referred to as 18 “balls” of the human body. By harmonizing the internal turning and external twisting with the Qi and Yi via the silk-reeling exercises, one can reach a state where the entire body will become an integrated “Taiji sphere.” 

All of the exercises presented are useful foundation training not only for students of Chen style Taijiquan but for students of any style of Taijiquan. They are also a good foundation for students of related internal martial arts such as Baguazhang and Xingyiquan. 

Reference:
An Introduction to Chen-style Taijiquan Silk-reeling Training nardis.com

2. It changes into infinity and returns to the one.
Returns to the one, taijiquan.

3. The two primary principles (yin and yang) and four manifestations are without boundary.

To ride the wind, the head is suspended at the crown, from above.

4. I have words for those who can understand:
“If the yonquan (bubbling well) has no root, or the yao (waist) has no control, life long practise will be in vain”.

5. There is no secret about the substance and function, they interrelate.
The only way is to let wide and flowing qi extend into the fingers.

6. Always remain in central equilibrium during peng (ward off), lu (roll-back), ji (press), an (push), cai (pluck), lie (split), zhou (elbow strike) and kao (lean-on), and also when steeping forward, sitting backward, looking left, looking right, and staying centered.

7. Neutralizing without neutralizing, yielding without yielding.
Sit back before you move forward.

8. When the body is like a cloud, the whole body functions as the hands.
The hands are not [only] the hands.

9. The mind must always remain aware.

Reference:
The Song of Substance translated by Wee Kee Jin
Taijiquan Wuwei: A Natural Process
ISBN 9780473097813

p. 123

The Song of Peng

What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the ch’i to the tan-t’ien,
then hold the head as if suspended from above.
The entire body is filled with springlike energy,
opening and closing in a very quick moment. 
Even if the opponent uses a thousand pounds of force,
he can be uprooted and made to float without difficulty.

The Song of Lu

What is the meaning of Lu energy?
Entice the opponent toward you by allowing him to advance, 
lightly and nimbly follow his incoming force
without disconnecting and without resisting. 
When his force reaches its farthest extent,
it will naturally become empty. 
The opponent can then be let go or countered at will.
Maintain your central equilibrium 
and your opponent cannot gain an advantage.

The Song of Chi

What is the meaning of Chi energy? 
There are two aspects to its functional use: 
The direct way is to go to meet the opponent 
and attach gently in one movement. 
The indirect way is to use the reaction force
like the rebound of a ball bouncing off a wall, or 
a coin thrown on a drumhead, 
bouncing off with a ringing sound.

The Song of An

What is the meaning of An energy? 
When applied it is like flowing water.
The substantial is concealed in the insubstantial. 
When the flow is swift it is difficult to resist. 
Coming to a high place, it swells and fills the place up;
meeting a hollow it dives downward. 
The waves rise and fall, 
finding a hole they will surely surge in.

The Song of Ts’ai

What is the meaning of Ts’ai energy? 
It is like the weight attached to the beam of a balance scale. 
Give free play to the opponent’s force 
no matter how heavy or light,
you will know how heavy or light it is after weighing it. 
To push or pull requires only four ounces, 
one thousand pounds can also be balanced. 
If you ask what the principle is, 
the answer is the function of the lever.

The Song of Lieh

What is the meaning of Lieh energy? 
It revolves like a spinning disc.
If something is thrown onto it, 
it will immediately be cast more than ten feet away. 
Have you not seen a whirlpool form in a swift flowing stream? 
The waves roll in spiraling currents. 
If a falling leaf drops into it, 
it will suddenly sink from sight.

The Song of Chou

What is the meaning of Chou energy? 
Its method relates to the Five Elements. 
Yin and Yang are divided above and below. 
Emptiness and substantiality must be clearly distinguished. 
Joined in unbroken continuity, 
the opponent cannot resist the posture.
Its explosive pounding is especially fearsome. 
When one has mastered the six kinds of energy, 
the applications become unlimited.

The Song of K’ao

What is the meaning of K’ao energy? 
Its method is divided into the shoulder and back technique. 
In Diagonal Flying Posture use shoulder, 
but within the shoulder technique 
there is also some use of the back. 
Once you have the opportunity and can take advantage of the posture,
the technique explodes like pounding a pestle. 
Carefully maintain your own center of gravity. 
Those who lose it will have no achievement.

Reference: Songs Of The Eight Postures scheele.org

A: Seeking suppleness enables you to separate your body into pieces. If an opponent pushes against your forearm, your elbow doesn’t move; if against your elbow it moves, but not your shoulder; if against your shoulder it moves, but not your body; if against your body it moves but not your waist; if against your waist it moves but not your leg. This process leaves you as stable as a mountain. When you discharge your opponent, then it is from the feet through the legs to the waist, body, shoulders, elbows, and hands – all connected as one unit, discharging energy like an arrow toward its target. If you cannot relax, your whole body becomes one piece and, even though it is strong, a stronger person will be able to push your one piece and cause you to be unstable. Thus the use of suppleness is crusial. With it you can be one unit attacking and fragmented parts defending – able to be relaxed and hard, agile stepping forward or back, and substantial and insubstantial as needed. Whit these abilities you will then have all of the Taichi function.

Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
ISBN: 0938190776

Page: 27

Yang Chengfu (1883-1936) The Essence and Applications of Taijiquan translated by Louis Swaim
ISBN 1556435452

p. 12-13

Not being outside or separated, force is borrowed from the opponent, and the chi is relased from the spine. How is the chi released from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is chi’i from the up to down is called “closed”. From the waist the chi mobilizes to the spine, spreads to the two arms and flows to the fingers. This is chi from down to up and is called “opened”. Closed is gathering, and opened is discharging. When you opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and can do as you wish.

Red.: from Li Yi Yu’s Five Character Secret (Calm, Agility, Breath – to gather the chi, The internal force – the complete chin, Spirit – Shen concentrated).

Reference: T’Ai Chi Ch’Uan Ta Wen, Questions and Answers on T’Ai Chi Boxing Chen Wei-Ming ( Benjamin Pang Jeng Lo & Robert W. Smith ) North Atlantic Books 1985
ISBN: 0938190776

Page: 55

2. Suspend the head
- empty the neck, send intention (Yi) to top of head.

3. The gaze is level
- use peripheral vision to be aware of left and right.

4. Loosen and open the chest
- ensure breastbone and upper-spine vertical, supporting the hollow space between them.

5. Sink the shoulders, drop the elbows
- shoulder-blades slide down the back to sink the shoulders, shoulder muscles loosen to droop the elbows.

6. Sacrum central and vertical
- lift the perineum slightly, draw the coccyx down and forward and loosen the lower back.

7. Loosen the waist and inguinal regions (Kua)
- waist controls the upper-body, inguinal regions are the base of the waist.

8. Breathe deeply
- breathe in, ribs expand, diaphragm sinks, abdomen in.
- breathe out, ribs relax, diaphragm rises, abdomen out.

9. Three harmonies, internal and external
- internal: Spirit (Shen) with Intention (Yi), Intention with subtle energy (Qi), subtle energy with body energy (Jing).
- external: shoulders and inguinal regions, elbows and knees, hands and feet.

10. Hands follow the body
- use the trunk to yield and neutralise, the hands to follow to protect the trunk and to prepare to attack.

11. Steps respond to body movements
- change the steps to support body movement.
- hands are like swinging doors; whether you win or loose depends on your steps.

12. Differentiate empty (Yin) and full (Yang)
- meet fullness with emptiness and emptiness with fullness.

13. Smoothness and continuity
- one thing moves, all things move.
- co-ordinate upper-body with lower-body.
- Deep Mind (Xin) and Intention (Yi) determine the speed of the movements.
- use Intention (Yi) to naturally harmonise the breath with the movements.

14. Use Deep Mind Intention (Yi), not insensitive strength
- relax the body, use Deep Mind Intention, then the senses and feelings will be very responsive.

Reference: Relax, Deep Mind Taiji Basics Patrick Kelly 2. ed. New Zealand 2004
ISBN: 0-476-00425-x

Red.: The book is rare to find. Patrik Kelly is a student of the late Master Huang Xingxian a famous student of the renowned Taiji master Zheng Manqing (Cheng Man-Ching).

Links:
Master Huang’s 20 Important Points by Wee Kee Jin http://www.taijiquan.co.nz/

Reference:
The Way of Power: Reaching Full Strength in Body and Mind Lam Kam Chuen Gaia Books Ltd 2003
ISBN:185675198

Page: 11

Red.: This wonderful exercise is normally used as a warm-up exercise before Zhan Zhuang (Standing Pole Exercises) together with 2 others exercises for the hips and knees. This basic exercise is done to relax, loosen and free up the energy passage for the shoulders. The shoulders are one of the 2 big roadblocks that prohibit energy to travel freely to the limbs, the other being the hip.

Reference:
Tai Chi Touchstones: Yang Family Secret Transmissions by Douglas Wile
Sweet Chi Press, April 1989
ISBN: 091205901X

Page: 27