Most styles of Taijiquan incorporate one or several forms of Zhan Zhuang (Pole Standing) in their

training. These standing exercises are often presented as the one most important aspect of the
training (to begin with, anyway), yet not always enough information is available to students
apart from the usual advice to ‘relax’, ‘keep everything open’ and ‘keep standing’. So why
are they so important and how should they be practised? Sometimes they are presented as a
form of standing meditation, sometimes as an isometric standing exercise, sometimes even as a
character-building exercise! Is there a difference in training for those interested in martial arts
and those interested in health only? In this article I will describe Zhan Zhuang training as it
happens in Yiquan (more about Yiquan later). In Yiquan, Zhang Zhuang has been promoted to
play a pivotal role from the most basic training all the way through to the most advanced
training. Progress through the Zhan Zhuang training steps is methodical and detailed. I hope that
by the time you have finished reading the article, all the above questions will be answered.
Before I start describing Zhang Zhuang, I think we should establish some common ground in
terms of what is the final result of such training. LetÂ’s say your teacher is a great master of
internal martial arts. When you try to push him, he is like a rock – you can’t budge him. When
he tries to push you, his body feels like steel - you canÂ’t stop him. At other times his body feels
like cotton – and you still can’t stop him! Let’s call these three feats a Rock Body, a Steel Body
and a Cotton Body, respectively. In any of these feats it feels as if he is using great strength and
yet when you try to imitate what he does, you are told not to use strength. If it is not strength,
what does he use? The usual answer of ‘qi’ or ‘jin’ refers to concepts from a different
culture. I shall make an attempt at explaining it using more familiar concepts. By the way, your
teacher can do other things than the ones I have mentioned but I shall limit my description to
those that can be trained using Zhang Zhuang. Whole-body Strength The above three feats of
Rock Body, Steel Body and Cotton Body are all expression of what is called whole-body strength.
To understand what the whole-body strength is, letÂ’s look at body musculature. There are two
kinds of skeletal muscles: those that are involved in movement, so called motor muscles or
mobilisers, and those that stabilise the body, so called postural muscles or stabilisers. The
mobilisers are, on the whole, of the fast-twitch variety; they can contract and relax in a short
interval but they get tired quickly. The stabilisers are of the slow-twitch variety; they do not get
tired easily but, on the other hand, are quite slow. They are situated deeper in the body than the
mobilisers. The above division into the two kinds of muscles is a somewhat simplified view for
the sake of clearer explanation. In reality, there are stabilisers, mobilisers and muscles that act in
both roles. We can pretend that any ‘composite’ muscle is split into a stabiliser and a mobiliser
by extracting the appropriate type of muscle fibres (slow-twitch and fast-twitch respectively) into
each of them. The functionality of the body would remain unchanged. We have very little, if any,
conscious control of the stabilisers. But stabilisers have two properties that are very useful. First,
given their position with respect to joints, they can make the body structure really strong.
Second, most of them are designed to stabilise/balance our body against outside force (usually
the force of gravity). We can use both of these properties to our advantage.
1

Yiquan - Power of the Mind

Strong Structure LetÂ’s look at the first point. When discussing muscle strength, there is a
distinction made between a static and a dynamic strength. Static strength, when the muscle is
locked in position, is greater than dynamic strength, when the muscle is expanding or
contracting. Locking the body in a very strong static position may be interesting but is not very
useful. Especially if any push just topples the whole structure over! This is where the second
point comes in. Dynamic Structure LetÂ’s imagine you are standing on a steep hill, with one foot
higher than the other and you are supporting a fairly heavy weight sliding at you from above.
Suppose that you support it from underneath, with your arms above your head. You would
naturally try to let the weight pass through your body into the rear foot, using the front leg to
stabilise yourself against the hill. If the weight were to wobble, you would just adjust your arms
and body underneath to keep the weight passing to the rear foot. It would not require any
(significant) mental effort and, unless the wobble took the weight too far from your base, not
any (significant) extra physical effort. Your stabilisers would perform any adjustments needed
automatically, with the mobilisers acting in unison. Now letÂ’s tilt the hill so that the ground
underneath becomes horizontal and the weight you were supporting is now represented by a
push from someone in front of you. There will be two likely changes to your behaviour. First, you
would have to adjust your posture because gravity now acts in a vertical direction. Second (and
here I am asking you to pretend you are a beginner again, before you had all that extensive
training), because your stabilisers now act in a different direction from the push, you will use
your mobilisers to resist the push. In order to stop the push, you will start pushing back with the
same force. If your adversary starts changing the direction of his push, there will be nothing
automatic in your response! So if you could somehow get your body to act as if the push was a
result of a force of gravity, you could relax and let your automatic responses neutralise the push
for you. My first Taijiquan teacher told us once to "make gravity your friend". Unfortunately, I
had no idea what he was talking about at that time! What is Zhan Zhuang Zhan Zhuang is often
translated as Pole Standing. It is a name that refers to a number of stance practices in which the
body is kept essentially still and mostly upright, though there are some stances where the spine
is not vertical. The purpose of these exercises is to become aware of the stabilisers and then gain
some measure of control over them. The first task is to feel how the body acts against gravity.
The best way to do that is to stand and feel (observe), in other words - Zhan Zhuang. There are a
number of positions to produce different effects on the body but the most popular one is to
stand with arms as if embracing a large ball in front of the chest. To isolate the stabilisers, you
must relax the mobilisers. Unfortunately, the mobilisers will interfere, as most people, it seems,
from a fairly early age will start (mis)using mobilisers to take on the task of stabilising the body.
Because you canÂ’t really feel the stabilisers, you must try to relax all muscles. As far as your
perception is concerned, mobilisers are all the muscles you are aware of. That is, by the way, why
my teacher (and yours probably, too) used to say "do not use any muscles". So the first task
really is re-educating the body to use the stabilisers. The next one is to try to integrate bodyÂ’s
movement to use stabilisers against any resistance that is encountered, as if acting against
gravity. This will give you the basis of whole-body strength. As the Taiji classics say, "essential
hardness comes from essential softness". Eventually, your arms and body will become very
heavy to the touch. Further training will be needed to be able to use the body in a natural way
and especially to integrate the mobilisers and fascia (connective fibrous tissue) in issuing of
strength (fali or fajing) but that is not the role of Zhan Zhuang any more.

Yiquan - Power of the Mind

Less is More To set up a regime for Zhan Zhuang practice, I would recommend the following
procedure. To start with, no more than five or ten seconds should be spent on the practice; but
the practice should be performed every day without fail. There are three reasons for this
seemingly ridiculous length of training. One is that it is very difficult, for an untrained person, to
keep concentrating for any length of time on something as mundane as standing - and you do
not want to stand just for the sake of standing. The second one is that, to start with, the most
important goal to achieve is to get into a habit of standing; to achieve the rhythm of daily
practice. It is far easier to do that if the practice is short. Lastly, it is quite likely, as I said above,
that you may be using the wrong kind of muscles at the beginning. The last thing you want is to
train yourself to hold the posture with the mobilisers. You may have heard of people suffering
agony in standing practices of this nature who eventually made the breakthrough into a relaxed
stance. Well, it is one way to achieve the same goal but it is rather wasteful on resources and
quite painful. As I said, mobilisers tire quite quickly, and then they hurt. Getting them out of the
way can be done either by just standing until they give up and stabilisers take over or by trying to
relax by carefully monitoring the state of the body and inducing relaxation by the use of mental
images. The length of the standing should be governed by your attention span. When the
concentration is weakening and other thoughts start to impinge on your mind, make a brief
attempt to come back to the practice but if it fails, end the training for the day (or the time
being). This way, your concentration will gradually improve with the standing in a natural way.
The process is quite simple. As you keep standing, gradually areas of the body that you were not
aware of will come within your awareness. As it happens, you will have more of the body to
observe, and thus your standing can be longer, without you getting bored. So, if on your first day
you exhaust your observation in five seconds, stop after five seconds. After six months you may
be occupied with your body even after five or ten minutes. This is the easiest, and I believe the
quickest, route to success. Standing in Zhan Zhuang and watching television is better than sitting
and watching television – but it shouldn’t be thought of as replacing the standing where you
concentrate on the body. Using the Mind There are two kinds of mental images that you can
employ. The first type is used to create a tranquil state in your mind, which, in turn, will promote
relaxation of your body. For example, imagine yourself standing in a beautiful garden. You can
see pretty flowers and trees all around you. You can smell the flowerÂ’s scent on a soft breeze.
You can hear birds singing in the trees. There are few white clouds in the blue sky. Or you may
prefer to picture a scene by the sea, with the white surf breaking on the beach. Any image that
will make you as peaceful and happy as possible. You owe it to your training! The second type is
used to induce some kinaesthetic feeling to guide the body. Some people get it naturally, others
will have to have it explained in some fashion (difficult to generalise in an article) or will have to
experiment before they can understand/reproduce it. I will give an example below. When
creating images or concentrating on the body, there should be no mental ‘effort’. The feeling
created should be more like observing something rather than striving for something. Embracing
Posture As an example a health stance, I will describe Cheng Bao Zhan Zhuang. The purpose of
the images used here is still only to promote relaxation – thus any similar images will do. Stand
in a comfortable stance with your feet about shoulder-width. Keep your body upright by
imagining that you head is suspended from above. Relax your spine by slightly bending the knees
and feel as if you are lowering yourself onto a high stool. Keep you whole body soft. Create an
image of a garden or other peaceful

Yiquan - Power of the Mind

image as described above. Try to express the tranquil feeling in your face and body. Eyes can be
open, half-open or closed. Breathing is soft, quiet, and preferably through the nose. Slowly lift
your arms in front of you in a position of embracing a ball, hands at about shoulder-height and
shoulder-width apart. Keep you fingers slightly bent and the palms slightly stretched. Feel you
whole body supported: you are sitting on a balloon; there is another balloon between your
knees; your elbows are resting on soft pillows; your head is suspended by a thread; there are
cotton pads between your fingers; etc. With practice, you will be able to achieve a very relaxed
feeling. When that happens, you can move on to the next step, creating kinaesthetic images. Up
to now, your elbows were resting on soft pillows, keeping your shoulders relaxed. Now imagine
that your elbows are touching balloons floating on water. Your task is to keep the balloons under
your elbows. If you lift your elbows, the balloons will be free to float away. If you press a little
more, they will be pressed into the water and pop out to float away again. The big ball you are
embracing is very fragile and filled with helium if you press a little more, it will burst, if you press
a little less, it will float away. The feeling created is that of sticking very lightly to a ball but
making sure not to let it slip from your embrace. You must not get into an anxious state - you
know these are just images. The purpose of this type of images is not to become skilful in
creating them but in exploring how the body feeling changes and thus gradually becoming aware
of the inside body structure (stabilisers) and bodyÂ’s unity. You can start slowly swaying forward
and back. Keep your body balanced and experience the movement as a passive movement; for
example as if standing in a slowly flowing river that keeps changing its direction. ‘Primordial
VoidÂ’ Posture As an example of a combat stance, I will describe Hun Yuan Zhang Zhuang. The
previous Zhang Zhuang training was designed to increase awareness of the stabilisers. The
purpose of these are more advanced exercises is to get the stabilisers under control. This is done
by very small and careful movements so that we do not ‘wake up’ our mobilisers. In Wang
XiangzhaiÂ’s (founder of Yiquan) words: "All sorts of strengths originate in the void and
nothingness, which can only be felt gradually by the tiny edges and corners of the body". Again,
mental images are used to help the body do "the right thing". Beginning of this training is done
still in Zhan Zhuang, the rest in later training. Starting from the Embracing Posture described
above, transfer the weight onto your right leg and shift the left foot forward, lifting the heel off
the ground. Put about a quarter to a third of your weight onto the front foot. Move your left
hand a bit up and forward. Create the ‘garden’ (or similar) image as in the previous posture.
Keep a very soft and relaxed body structure and create a kinaesthetic image of exerting a great
deal of strength. For example, imagine that you are embracing a tree and try to pull it up. After a
little while, try pushing it down. Try to uproot it by pushing with the whole body forwards, then
by pulling with the whole body backwards. Do not imagine that you are actually succeeding in
any of these tasks. The tree is big and just wonÂ’t budge. During your practice, you stay relaxed
and nearly still with perhaps just very small movement. Little by little you will get a feeling of
control. Weight Training So how about strengthening oneÂ’s body using weight training? As I said
above, the only muscles that we are normally aware of are the mobilisers. When we decide to
move, we immediately use the mobilisers. In fact, as was noted, we often use the mobilisers
instead of stabilisers. So what muscles are we likely to strengthen and build up when we lift
weights? Working on strengthening mobilisers when you try to use stabilisers is not going to help
with your progress. It is usually the strongest looking person who starts to shake first when

Yiquan - Power of the Mind

attempting Zhan Zhuang for the first time. Having big and strong muscles is not bad in itself, even
in Internal Martial Arts. The problem is that normally weight training reinforces the habit of
using mobilisers. This is contrary to what we try to achieve with the Zhan Zhuang training. So
your first priority should be to establish control over stabilisers. After such control is established,
you can start using weights, if you so desire. But you should be careful to use mobilisers for
movement and stabilisers for handling the weights. Is Zhan Zhuang Training Necessary? Not
really. Some people can achieve all of the feats attributed to your imaginary teacher above
without any standing practice. What they probably do is to train a lot of slow moving exercises
(either forms or silk-reeling type drills). The key to their practice is again to relax all the
mobilisers (which, as far as they are concerned, are all the muscles) and to imagine they are
moving against some slight resistance (for example as if moving in water). Little by little the
stabilisers will start being involved in a similar manner as I discussed above. Sometimes they can
‘cheat’ by practising the form as a series of static postures. The idea is the same as Zhan
Zhuang but they are training the stabilisers in the postures used in the form. Your Zhan Zhuang
(or other standing exercises) may be different in some aspects. As I said at the beginning, what I
have described is a Yiquan system of Zhan Zhuang exercises and I hope that it will give you some
ideas that will help to improve your Zhan Zhuang practice. LetÂ’s have a brief look at Yiquan to
see how the Zhan Zhuang training progresses further. What is Yiquan Yiquan (pronounced ee-
chwen), sometimes called Dachengquan (see later about that), is a fairly new martial art – it
was created in the 1920s by Wang Xiangzhai (1885-1963). Wang Xiangzhai sought out the best
martial artists of his time on his quest to discover the ‘essence of boxing’. He then created his
new art by dropping, over a period of time, anything that he came to consider as non-essential
or that could be replaced by something that gave better or quicker results. Gradually, the mental
aspects came to dominate all parts of the training. To emphasise the importance of mind, both
in training and its use, he decided to call his art Yiquan - ‘Yi’ means ‘mind’ or ‘intent’ and
‘quan’ means ‘fist’ or ‘boxing’. The name was probably arrived at by dropping ‘Xing’
(form or shape) from ‘Xingyiquan’, probably the most influential of the arts that went into
creating Yiquan (though Baguazhang, with its footwork and Taijiquan with its neutralising and
pushing hands are not far behind). Eventually, he came to see Yiquan not as a martial art or a
system of health exercises but as a "path to the truth" and a way to gain "absolute freedom". On
the way, however, he had plenty of opportunities to test its value as a martial art. He considered
all schools of martial arts to be defective and "taking the students further away from the goal".
He made no attempt to keep his views to himself and when he moved to Beijing, in the late
1930s, Wang Xiangzhai issued a public challenge to his fellows martial artists to "exchange ideas
and learn from each other". In view of his public comments, there was no shortage of
challengers. Any challenger had to defeat one of Wang XiangzhaiÂ’s top four students first but
none succeeded. The four students were Han Xingqiao, Hong Lianshun, Yao Zongxun (Wang
XiangzhaiÂ’s eventual successor) and Zhou Ziyan. Yiquan quickly gained a reputation for its
combat effectiveness (and later on for its health benefits). At this time, Wang Xiangzhai
abandoned the name Yiquan as he felt that having a name bound the art to its image. His
students and the public, in view of its successes, started to call the art Dachengquan (Great
Achievement Boxing) and Wang Xiangzhai, after some initial resistance, accepted the name.
However, he later reverted to using the name Yiquan again, as he felt that it fitted the art better.
Yiquan Training The complete training consists of seven steps:

Yiquan - Power of the Mind

Zhan Zhuang (Pole Standing) - described above. Shi Li (Testing of Strength) - simple exercises for
learning how to keep the whole-body connection and whole-body strength whilst moving (this
stage is equivalent to practising forms in other Internal Martial Arts) – in other words, learning
how to integrate mobilisers and stabilisers in movement. Mo Ca Bu (Friction Step) - learning how
to keep the whole-body connection and whole-body strength whilst stepping. Fa Li (Release of
Power) - learning how to ‘release’ power (fa-jin training). How to release in any direction and
with any part of the body. Tui Shou (Pushing Hands) - this stage is similar to TaijiquanÂ’s Pushing
Hands. Also can be viewed as the previous three stages with a partner. Also called Dance of
Death ( - just a joke!). Shi Sheng (Testing of Voice) - learning to augment power and integrate the
centre of the body in a more natural way using breathing musculature. Ji Ji Fa (Combat Practice) -
fixed and free sparring drills and sparring. At all stages of training, students must try to follow
the most important principle – Use mind, not strength (yong yi bu yong li). This principle was
clearly seen in the description of the various stages of Zhan Zhuang training above. Yiquan for
health Most posture and musculo-skeletal problems seem to be caused by the misuse of
mobilisers that are usurping the role of stabilisers. Due to their low endurance characteristics,
they cannot do the job adequately. Thus it is no use to tell people who slump to ‘straighten
upÂ’. They will naturally use their mobilisers to lift their posture with the inevitable result that
the muscles will get tired and hurt and so they will slump again. To do any kind of conscious
movement, it is only natural to use mobilisers. This is where Zhan Zhuang training of Yiquan can
help. It is ideally suited for correcting all kinds of problems stemming from the imbalance
between stabilisers and mobilisers. And I think the training gives quicker results when compared
to other therapies, like the Alexander technique and the Feldenkreis method (and is probably
less expensive, too). There are other benefits stemming from the emphasis on tranquillity and
very slow and careful movements. It obviously helps with any stress-related problems, and
problems with co-ordination and balance. It is an excellent method of regulating oneÂ’s
metabolism and sleep pattern. The list could go on but the space is limited! After the Shi Li
training, students are taught (if that is the right word in this context) Health Dance in which they
link different exercises in a spontaneous manner. The Traditional View IÂ’ll try to translate the
vocabulary used in this article to a more traditional one often used in Taijiquan and other
Internal Martial Arts so that you can cross-check the ideas presented here with your own
training. What I have been describing is how to gain control over muscles that we are not even
aware of. Clearly, any movement using stabilisers must seem powered by something else than
muscles. In Chinese culture, qi is a cause of movement so it is not surprising that the kind of
movement I’ve been describing would be attributed to qi. We have seen how this ‘qi’ is
trained by the mind (awareness) and activated by the mind.

Yiquan - Power of the Mind

Sometimes ‘bone breathing’ or ‘bone squeezing’ methods are used to ‘congeal qi into
bonesÂ’. This is just another way of gaining awareness of the deep muscular structures.
Awareness of the stabilisers is felt like a tightness round the bones. Due to the structure of slow-
twitch fibres, deliberate use of stabilisers produces more heat than is usual. This can be felt and
it is different from a similar, but smaller, effect in the skin brought about by relaxation. Both of
these effects, but especially the heat produced deeper in the body, are often taken as a sign of
increased ‘qi’ flow. Conclusion Zhan Zhuang is the first step in acquiring Internal Power. The
emphasis should be on relaxing all muscles and feeling how the body balances against gravity.
Slow, very subtle movements can be felt under the guide of kinaesthetic visualisation
(movement in stillness). Later on, when learning to move, the bodyÂ’s structure should always
be supported by stabilisers, producing the feeling of standing at any point in the movement
(stillness in movement). Whilst I have supported my ideas with quotes, I would like to say that as
far as I know, the people I have quoted did not use any explanation referring to stabilisers and
mobilisers. That part is my own explanation and should not be treated as the ‘official’ view.
This is a slightly modified version of an article that first appeared in the US T'ai Chi magazine, Vol
25 No. 3.