Teng : Teng is a method of avoiding or evading the partner’s attack toward our lower body by rising upward quickly. The first word I think of in discussing Teng energy is speed - Teng is inherently extremely quick and agile. When you leave the ground in Teng, it is as if you can fly. In First Form we practice Teng energy in many postures, but most obviously in Jade Maiden Working Her Loom (Yu Nu Chuan Suo) and Turning and Kicking Twice in the Air (Ti Er Qi) and in the Second Form in Fan Hua. The Spring & Autumn Broadsword (Da Dao) and Spear (Li Hua Qiang Jia Bai Yuan Gun) both have numerous postures that utilize Teng energy [see no.13 in the photo series for an example of a spear posture utilizing Teng energy].

Shan: Shan energy is a method of dodging or getting out of the way of the partner’s attack to our upper body; but, the best visualization of Shan energy is lightning. It just happens so fast that it’s like a bolt of lightning. This energy, when played well is just so wonderful it’s what I call “disappearing” energy. If you attack a high expert in Taiji (Taiji Gaoshou) and he uses Shan energy to neutralize (zouhua) your attack, you likely will feel very confused. You know his body was just right there in front of you, causing you to attack him; but then, as you bring your force onto his body, his body is just not there! Within Shan is extreme speed and critical timing (ling ji).

There are two methods for Shan: (1) our eye sees the opponent’s attack coming toward us and our body reacts with Shan, or (2) we use our skin / muscle sensitivity (Ting energy) to perceive the partner’s attack and hence create a “distance” between ourselves and the partner that did not previously exist. If we try to play Shan energy before we have Ting (perceiving) energy, then probably what will come out in practice is Diu (losing) energy, which will give the partner an enormous opportunity to attack us.

Shan can be as simple as turning the upper body from the waist or stepping aside in order to avoid contact. Ducking to avoid a punch to the face is also another simple example of Shan energy. The more complex method of creating a space between yourself and the partner requires Duan (short) energy and a skill approaching “Middle Round” (Zhong Quanzi) level. In First Form we practice Shan energy in Turning Back with Arms Twining (Shan Tong Bei), Hit and Drape Fist Over Body (Pie Shen Quan) transition to Blue Dragon Flying Out of Water (Qing Long Chu Shui), and in the Second Form movement (Sao Tang Tui) among others.

Zhe: Zhe is a “folding” energy that utilizes the partner’s Hui (returning) energy. Zhe can be used at any point when the partner has Hui energy or when we create Hui energy in the partner. Suppose the partner attacks us, we “lead him into emptiness” (yin jin luo kong), he responds with Hui energy, we then use Zhe. In First Form we practice Zhe energy in Cannon Right Overhead (Dang Tou Pao), Parting the Wild Horse’s Mane (Ye Ma Fen Zong) among others. In Second Form, Zhe is practiced in (Hui Tou Dang Men Pao) among others.

Kong:  Kong refers to several things: (1) Kong is the single most dreaded word in Taijiquan. If a Taiji player has no Peng energy, then his gongfu is said to be Kong (empty). If the player is not diligent, his Taiji will forever be Kong (Lian quan bu lian gong, dao lao yi chang kong). This lack of Peng can manifest itself outwardly in energy that is too soft or too rigid (this is called “Ben” or “stupid” energy). (2) Kong also refers to the partner’s weaknesses or mistakes, which we take advantage of by leading the partner into a place of emptiness (yin jin luo kong). This is accomplished by using any of our Taiji energies and methods. (3) A more complex alternative is the ability to give the partner a mistaken feeling (cuo jue), thus “creating” a mistake by the partner. We can then lead him into emptiness where it is easy to push him down; this is the so-called “mobilize four ounces of Taiji strength to deflect a thousand pounds of force” (yin dong si liang bu qian jin).  

Kong can also have one more meaning. Taiji players should not forget that the last character in the book by Chen Xin of the 16th generation, which has become the essential text of Chen Family Taijiquan, is Kong. Theory alone is empty, it must be synthesized with diligent practice over a period of time to become effective.

Huo- Change:  The concept Huo has to do with the body being able to change and adapt no matter the position the body is in . The body has to be able to display a strong grasp of  agility internally and externally. If there is no huo then double-weighting or double-lightness will occur and the body will not be able to change in accord with the circumstances. 

 Teng, Shan, Zhe, kong and Huo form the basis of the 5 element theory. Huo being the principal energy that should be a constant in every movement.