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using the centre of mass as a base which is supported by efficient structure allows an efficient
path for strength to flow. Hence the importance of the Dan Tien not only as a origin point of the
root and the exertion of strength but also as a region where qi is stored and emitted from.
Alignment
The proper alignment of the bones in the body provides the structure by which the force is
transmitted and provides a clear path for strength to flow from the point of focus to the ground.
With the bones efficiently bearing the stress of the reaction force, the musculature can work
efficiently without unnecessary exertion.
Focus
The above three characteristics are dependent on the focus of the strength which determines its
efficiency. Focus denotes a point where all the body's potential is directed at and also to the task
to be accomplished by the resultant force.
With the above four factors in place, one is capable of generating Jing which means that one can
properly Fa-Jing or emit Jing. Fa-Jing is present in both internal and external martial arts and
simply denotes an emission of strength. It should be noted that in Taiiquan, the aim is not great
strength but beating a great force with a smaller one. The ability to Fa-Jing does not denote
ability in Taijiquan or other martial arts since no art is based on Fa-Jing alone. Knowing when
and where to appropriately Fa-Jing is far more important. Fa-Jing inappropriately can be
disastrous.
External Jing
External Jing is where the Jing is derived from the three external elements of musculature (jin),
bones (gu) and skin (pi). This kind of jing is delivered through the exertion of the muscles,
hardness of the bones and the toughness of the skin. It relies on hard physical impact and
physical exertion to bring its effects to bear.
Internal Jing
Internal Jing is where Jing is derived from the three internal elements of essence (jing), vital
energy (qi), and spirit (shen). This kind of jing is effected through the strengthening of the
essence to provide the generation of qi which nourishes both the musculature, bones, organs and
the mind which is the seat of the spirit.
The body's essence (jing) is built up to ensure a plenteous supply, this is transformed into qi
which nourishes and provides the vitality to the musculature, bones, organs and also the mind. Qi
in traditional Chinese medicinal theory is the basis of life in the body and its presence and
relative volume determines the health and vitality of the body. Qi itself is directed by the
Mind/Spirit which is itself dependent on qi for its mental capability.
The Spirit is an expression of the thought, knowledge, feelings and intent (mental focus) of the
mind. A strong spirit makes for clear thought, enhanced perception, better intent (Yi) which are
assets to all situations, including martial ones. Intent brings about the physiological changes
which opens the blood and qi flow along the path and at the point of focus. Hence the theory the
mind leads and the blood and qi follows.
With increase circulation and qi flow, the musculature attains better tonus which results in the
'filled' feeling that is experienced by those who do some form of internal work (nei gong). It is
this increased tonus and tenacity that serves as the origin of Internal Jing. It gives Internal Jing its
'propelled' and 'hydraulic' characteristics. This increase qi flow is directed by the mind which
results in the creation of Internal Jing. The musculature remains relaxed with no undue tension.
Internal Jing transfers the strength smoothly into the opponent, not relying on hard impact to
damage. This transfer of energy/force into the opponent's body and structure can cause injuries
that are not obvious externally.
Visible Jing
Visible Jing is also called Ming Jing. It denotes Jing (internal or external) that is obviously
visible when it is utilised. The motion of the limbs and the point of focus is exhibited physically.
One can also discern if the jing is hard (ying jing or gang jing) or soft (rou jing).
Hidden Jing
The opposite of Visible Jing is Hidden Jing which is also called An Jing. Whereas Visible Jing is
easily observed, Hidden Jing is hard to discern. It is based on the internal flow of strength within
the body rather than the external manifestation. Like the flow of air inside a beach ball, it is
certainly present but it is not obvious when observing it externally yet it provides a reaction upon
contact. Contact with someone using Hidden Jing often shows that his external movements may
not correspond to his internal flow of strength and its focus.
Hard Jing
This is jing manifested rigidly to the point of focus. Its path is fixed and exhibits hardness and
stiff resistance.
Soft Jing
This is jing which has a pliable path which shifts to to accommodate changes in the structure
which is in contact without losing the point of focus.
External Martial Arts And Internal Martial Arts
Does it mean that a martial art that uses Internal Jing is automatically classified as an internal
martial art? Or that a martial art that uses External Jing is automatically an External martial art?
It does not. The distinction between the two classes of martial arts has historically always been
rather arbitrary but in general its classification is based on the art's approaches to combat.
The earliest distinction between the two is recorded in the 'Inscription For Wang Zhen Nan"
(written in the early Qing Dynasty ) where the Shaolin school of martial arts was
called the External system because of its techniques focus on attacking the opponent. The
Wudang school of martial arts founded by Chang San Feng is called the Internal school because
it overcomes its opponents by neutralising his force instantaneously in a tranquil manner.
Later, schools which attribute their origin to the Shaolin school were generally classified as
External martial arts and those who are said to have their origins in the Wudang school were
generally classified as Internal martial arts. Also, those whose characteristics matched the above
description for the External system and emphasized physical exertion were also classified under
the External system and those whose characteristics corresponded with the above description of
the Internal system and stressed relaxed tranquillity were classified under the Internal system.
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