1. the traditional routines of the Chen, Yang, Wu, Wu and Sun schools.
2. the competition routines of the Yang, Chen, Wu and Sun styles.
3.  International Taiji-Quan competition set.
4. Taiji sword competition

But how should Taiji-Quan be practised well? In this article I shall briefly present my humble views for reference by the Taiji-Quan practitioners.

In the classic Book of Changes of the Zhou Dynasty, it is said: "Any form of change contains the principle of Taiji which generates the two elements of Yin and Yang, which in turn generate the four symbols. And the four symbols further generate the eight trigram of Ba-Gua."

It further says: "One Yin and one Yang together constitute what is called Dao."

"Zhu-zi Yu-lei, chapter 94" has this to say: "Taiji is the principal that covers all the universal phenomena."

Wang Zong-yu, in his "Discourse on Taiji-Quan" said: "Taiji is born of Wu-chi or the ultimate nothingness. It is the origin of the dynamic and static states and the Mother of Yin and Yang. When Yin and Yang move, they separate and when they are static, they merge together." Wang further said: "Despite a myriad of changes, the basic principle remains the same." What he meant by "principle" refers to Taiji principle.

It is plain that Taiji is a philosophy with the study of Yin and Yang as its core. Yin and Yang represent the two basic aspects of all phenomena. They are opposed to each other yet mutually dependent. They are complementary opposites which unite to form a whole. Such then is the basic principle of Taiji.

Taiji is the driving force that sets into motion the whole universe. If there is Taiji operating in the universe, so is there Taiji in our human bodies, located in our abdomen. The abdomen refers to the Dan-tian about three inches below our navel. From the physiological point of view, this is the area with a concentration of nerves of the sacrum and the abdomen. It is the centre of gravity and the converging point of the life force, Chi. It is generally termed the "Ocean of Chi."

In practising Taiji-Quan, Chi is required to sink down to the Dan-tian area to ensure stability and agility of movements. Hence the classic Shi-san Shi-ge lays great importance on the waist, to which the Yi (mind or intent) must be directed. When the abdomen starts to move, all limbs and the whole body must move together. As Taiji is the Mother of Yin and Yang, hence once Taiji moves, Yin and Yang must come into operation too.

I shall now briefly describe the various requirements of the Yang style Taiji-Quan as well as of the Taiji-Quan Competition Set with regard to the various parts of the body as follows:

While practising Taiji-Quan, the head must be kept upright throughout. The facial muscles must be relaxed with both eyes following the leading hand or leg. On the completion of each form, the eyes look straight forward. Let breathing be natural. It is only at the more advanced stage that one may coordinate one's breathing with the movements. There is absolutely no need to force the pace in this regard.

The chin needs to be drawn in to the degree that Chi is allowed to move to the crown of the head where the Ba-wei point is, thereby pulling the head slightly upwards in what we call "Xu-ling Ding-jin". The neck must also be kept upright but relaxed.

The shoulder joint must be relaxed to facilitate the Chi sinking to Dan-tian. Both shoulders must be level to prevent the posture of the body from being distorted. The elbow joint must be relaxed with the elbow point weighing downwards. The elbow point should not be allowed to move beyond the shoulder level as it would constitute a fault.

The wrist joint must be pressed against the palm in order to flow the Jin (Taiji internal energy) to the tips of the fingers. The hand, being most nimble, is most varied in form expressions. There are however three main hand forms, namely, palm, fist and hook.

Han-Xiong and Ba-Bei are always linked together. (Ba-Bei literally means pulling up the upper back by means of Yi and Chi). Han-Xiong facilitates neutralization and Ba-Bei helps to coil up and release the internal power, hence, in terms of combat techniques, they are complementary to each other.

The waist controls the movements of the upper and lower body. It plays an important role in making bodily movements change flexibly, adjusting one's balance and directing the internal force (Jin) to the various parts of the body.

Taiji-Quan requires that the waist be relaxed, sinking and upright. To relax the waist is to sink the Chi to the Dan-tian; to sink the waist is to prevent the Chi at the upper body from floating upwards and to stabilise the stance; and to keep the waist upright is to facilitate the mobilisation of the internal power (Jin) with ease.

In addition, if the waist is properly used, it will enhance power and speed; it can also direct the internal power to one particular point. The key to Xu-shi (substantiality and insubstantiality) lies in the waist. And this is done by alternating the turning and pulling of the right and left sides of the waist (corresponding to where the kidneys are).

The physiological structure of the hip is such that it protrudes slightly outwards. But in Taiji-Quan it should be drawn in somewhat. This will help to sink the Chi to the Dan-tian and coupled with rounding the Dang, it will fill up the abdomen solidly with Chi, enhancing diaphragm breathing, building up the elasticity of the abdominal muscles as well as keeping the hip in an upright posture.

Dang is where the Hui-yin is (perineum, between the anus and the sex organ). The executing of Xuling Ding-Jin in gently pulling up the Ba-hui at the crown of the head should be done with the Hui-yin in mind. This will keep the torso upright. The Dang must be relaxed (insubstantial) and should not be clamped into a pointed shape. By relaxing the waist downwards and drawing in the hip, the Dang will be firm and in this way the knee joints will be stronger and the soles of the feet will be flatly and solidly rooted to the ground, thereby rendering the stance to be firm and stable.

Keeping the Dang firm and sinking the Chi to the Dan-tian are two co-related actions. With a Chi-filled abdomen, the centre of gravity will be lowered for greater stability. When the Dang turns to insubstantiality within substantiality, agility of movements will be achieved. With Dang-jin firmly grounded and the Ding-jin pulling upwards, the torso will be naturally upright and firm.

The knee joints hold the key to the adjustability of the waist and the leg. The hip joints control the turning of the waist and leg. When the hip joints are relaxed, the waist and leg will be able to move freely.

On the completion of a form movement, both knees should be slightly turned inwards and the Dang will firm up while remaining rounded (this is what we call "in closing there is opening"). This will enable the lower body to sink firmly.

In Taiji-Quan, the upper limbs move with hand leading the elbow, the elbow leading the upper arm. For the lower limbs it is the foot leading the knee, and the knee leading the thigh. The key point is that the finger tips and toes must lightly initiate the movement of the respective limbs. Avoid being stiff otherwise nimbleness will be sacrificed.

All the above mentioned requirements must be executed throughout the whole Taiji-Quan movements. They are all inter-related and mutually restraining. If any part of the posture is incorrect, it will certainly affect the other postures.

One should build up a good foundation with regard to the form movements and then gradually advance to master the essentials for integrated movements of the overall body as one unit, namely:

Other essentials include:

1. Walking as lightly as a cat.
2. The changeover between the outward and inward movements must be executed with a "folding" action (to achieve smooth turning).
3. Forward and backward movements must be accompanied by turnings (instead of moving in one straight line).
4. Each form-movement must be executed at even speed and should be smoothly linked to the next form continuously without break.
5. The mind must stay calm and concentrated throughout. Use Yi (mind or intent) and not physical exertion.

Train repeatedly according to the above guidelines and one will eventually improve one's techniques with an upright posture and well coordinated movements all round.