FA JIN

by
Sifu Don Coleman, James Sauer, Son Nguyen
The term, Fa Jin, (also Fa Jing, Fa Chin ) is essentially the discharge, transfer, or release
of power. Fa is said to mean to issue and Jin refers to internal force. It is about
issuing energy without the use of external force or muscle force. Listed below are a
number statements and definitions about Fa Jin. Though there are differences in some
areas of content and language, there seems to be more similarity in overall principles,
meanings, and comprehension. In ancient times, the training and transmission of Jin was
very secretive, often only passed down to family or a few trusted students. It is perhaps
because of this that some of the writings seem esoteric. In more recent decades, there has
been an increase in Jin writings and more understanding about the concept in general.
Different types and styles of martial arts emphasize different Jin expressions and
trainings. Most of the focus in this writing relates to the understanding of Fa Jin in
Taijiquan and Baguazhang. Some references are listed at the end but are by no means
inclusive of available resources. It is the intent to present some definitions, concepts,
thoughts, and ideas. It is important to note that Fa Jin must be experienced for true
understanding and integration of meaning.
Master Liang and Dr. Yang reference martial artists who perform their art without Jin,
comparing it to dancing, which is beautiful, but not useful. They inform the reader of a
saying, Hua Quan Xiu Tui, which translates to flower fist and brocade leg. In other
words, the beauty and softness of the form are emphasized but the substance of Jin is
absent. They go on to say that a martial artist needs to train his or her Gong, meaning
Qigong. This refers to the cultivation of ones Qi, and its relationship with Jin, in order
to make the techniques both effective and alive. They also reference martial artists
saying, Wai Lian Jin Gu Pi, Nei Lian Yi Kou Qi. This translates to Externally train
tendons, bones, and skin; and internally train one mouthful of Qi. The authors go
forward in explaining that it means it does not really matter if one studies an internal or
external type of martial art, but that one trains both internally and externally. (p:6) The
body needs to be developed and neigong must be present.
Master Wang Yen-nien discusses fa jin in both volumes of his books. From his first book,
he talks of gathering the others energy, then rising with the body unfolding and releasing
jin. He further relates the inhale of gathering energy, and the exhale in the release of jin
to enhance the force of your burst when releasing jin. ( p.26 )
Master Wang offers a definition of Fa Jin which is found in his second book: the ability
to channel internal energy outward. This energy, channeled outward, feels as hard as
forged steel and is equally indestructible. ( pg. 60 ) He further offers:
Most people would describe jin as a naturally occurring body strength released by the body.
However, those who practice taiji quan would describe jin as an internal strength refined through
the practice of neigong that has both steel-like and elastic-like qualities and which can be
expressed outwardly through the body and hands.

What we call jin, an internal energy or gongfu, comes from an amalgamation of a naturally
occurring body strength cultivated and tempered with a learned skill: neigong. ( pg.60 )

However, Master Wang also talks about the two components of jin. Thus far I have
described only part two. Part one is about hua jin. He defines it as follows:
the ability to ground incoming force ( hua jin ), is comprised of many component
abilities: the ability to bond incoming force ( nian jin ); the ability to yield to incoming
force ( zou jin ); the ability to catch incoming force ( jie jin ); the ability to lift and then
let go of incoming force ( ti fang jin ); and many others. ( pg. 60 )
He also references a Classic quote that describes the process of channeling outward
energy:
When thoughts move, qi is driven.
When qi moves, the body is driven.
When one moves, they all move,
There is nothing that does not move as one self;
The energy derived is indestructible. ( pg. 60 )

Also stated in the Classics, and attributed to Wang Zongyue, ( The Theory of Taiji ):
With you neck relaxed,
Your head held as if it is holding something up,
With jun reaching the top of your head,
Your qi sunk to your dantian,
Your body neither leaning to either side nor double weightedJin will be able
To suddenly appear or disappear. ( p:C-6 )

And later in the same Classic,

Yin never leaves yang,
And yang never leaves yin.
When yin and yang compliment each other,
It indicates an understanding of jin.
When you understand jin,
Then the more you practice,
The more your skill will be refined.
Internalize the moves.
Eventually you will be able
To do whatever the mind wills.
It all originates not from you,
But from others. ( p: C-7 )

Another description of fa jin is found in the Classics and attributed to Li Yixu, ( Five
Secrets of Success ):
Practice to make the bodys jin unified. Clearly distinguish between empty and full. When
releasing jin, you must be rooted. Jin rises up from the foot, is commanded by the waist,

manifested through the fingers and released through the spine. When liberating jin, bring forth all
your spirit.
At the moment just before the opponent plans to release jin, my jin meets his, neither too early
nor too late. When advancing forward or retreating backward, not one thing is in disarray. ( pp:
C25-26 )

Not unlike Master Wangs definition and the descriptions from the Classics, Cheng ManChing ( 1902-1975 ) writes about this. He emphasizes relaxation (fang sung) as a critical
component in the releasing of power. He references the practitioner sinking down and
having all tension and blockages disappear, so that the body mind is a unified state of qi
and elasticity. It is in this state of letting go of all tensions that the body finds the ultimate
in discharge power.
Mantak Chia considers Chen Xiao-Wang to be one of the greatest Chen Masters of all
time, and makes reference to him through author Davidine Siaw-Voon Sim. Having been
a student of Chen Xiao-Wang, Davidine writes about Chens teachings on release of
power. The outward manifestation of Fa Jin is as a dog shaking water from its back, or
in the crack of a whip. He, too, references stillness and a spark igniting the moment,
whereby energy is immediately spiraled and emerges with a shake-like discharge. He
further emphasizes that the qi is not in any way blocked on its path from earth to dan tien
and to its destination.
Sifu Chia also quotes Lama Dondrup Dorje, who defines Fa Jin as follows:
The projection of vibrational power that arises from the Ching plane (the Plane of Primordial
Essence) of the lower tan tien through integrating the Wei Chi (protective energy) with the
triangulated action of tendons, ligaments, and a relaxed yet properly aligned physio-skeletal
structure.

In addition to explaining the connection of Fa Jin, Fa Chi, and Fa Shen, Lama Dondrup
Dorje also makes connection with the value of smaller planes of existence. He references
Grand Master Wang Xiang-Zhai (1885-1963) who was quoted saying, A big movement
is not as effective as a small movement, a small movement is not as effective as the
appearance of no movement, that is the real movement.
Jerry Alan Johnson speaks about Fa Jin in his chapter, Extending Energies, in The
Essence of Internal Martial Arts, vol.II. As he states, The term energy expansion
covers a wide variety of energy types and methods employed by the martial artist, healer,
scholar,, or priest when practicing their art. ( p.53 ) He references Fa Jin (Fa Chin) as the
first level of energy extension. Sifu Johnson sees nothing that special or secretive about
having Jin (Chin). He feels that anyone who aligns the body correctly and is relaxed has
Jin in their possession. He concludes that the emission of Jin is what takes so much
practice. He further reports, Fa Chin is not a release of pure chi. It is an extension of
intrinsic strength via the tendons and ligaments while the muscles are relaxed and
supported by strong Wei Chi.It is the Wei Chi that will be extended with the
application of a strike, push, or kick.

Sifu Johnson differentiates Li and Chin, Energy release associated with different planes
of consciousness breaks down like this: In the gross physical plane the strikes are strictly
external. The source of the strike is muscle power. This power is referred to as Li,
which is much different than Chin. The source of Chin is not the muscles, but the
tendons and ligaments with well-developed and integrated Wei Chi. (p. 54) Sifu
Johnson lists the presence of five things for Chin to be released:
1)
2)
3)
4)
5)

Muscles are relaxed and supported by chi.

Root is sufficient.
The bone structure is in exact placement.
Meridians and channels are properly aligned.
Tendon movement is correct (proper silk reeling or Chan Szu Chin). (p. 54)

Sifu Johnson further acknowledges the different levels of energy expansion. At the most
primal level is the Li, or that extension which is muscle driven and remains on the
gross physical plane of existence. He describes Fa Chin being on the Ching plane of
existence; Fa Chi on the Chi plane, and Fa Shen on the Shen plane. He explains being on
the Ching plane as having learned relaxation, alignment, structure, and root, and needing
to shift training to properly using ligaments and tendons. There must be stretching and
conditioning of ligaments and tendons, so that the qi energy can flow freely through the
meridians.
Moving into the Chi plane is described as attaining the state of Wu-Wei, removing
mental, logical thought patterns. The intention here is based upon no intention. Energy
is extended spiritually without effort. As he states, When the energy of heaven and earth
meet in the body and can be guided by the spirit, the result is a pure energy
discharge.Heaven can provide the purity and catalyst for higher level energy work. (
pp: 63-64 ) Sifu Johnson acknowledges that it is rare for a practitioner to enter the Shen
plane, that practice of moving a person purely with Shen energy, off-setting many things
in a persons life.
Master Wang talks of three steps to develop this channeling ability: Versed in Theory,
Mastery of Skill, and Character Well Developed. Versed in Theory relates to continuation
of learning, and in doing so, getting better in practice. This leads to new understandings
that birth more new understandings, ad infinitum. This manifests in wondrous deflecting
and adapting skills in response to other people. Mastery of Skill includes keen
observation and deepened understanding of special techniques utilized by other schools.
This level is able to embrace right timing, correct position, able to distinguish empty and
full. This mastery demonstrates ability in finding anothers center line, toward which is
then the focus of delivery of jin.
Having attained these first two qualities, a person can then remain totally comfortable in
their own honesty and sincerity. It is at this level where a person follows a set of spiritual
laws where the true person and spirit integrate into one. This is not easy to achieve. To
reach this level, one must be fervent in practice and consistent with intention. This is the
culmination of a development over time that cannot be placed in a calendar of events or
timetable of progression. It is the result of concerted-work-energy-devotion-over-time.

Though demonstrations of fa jin appear easy enough, or make sense on paper, the art of
channeling this internal energy is anything but easy to achieve. Master Wang offers five
training components to assist the practitioner on this path. He names Developing Inner
Stillness, Developing Agility, Learning to Gather and Release, Internal Energy Must be
One, and Persevere.
Develop Inner Stillness: The heart, mind, and body must be still. If the heart, mind, and
body cannot become still, then you cannot concentrate on your practice.Stillness comes
from the long term regular training and self awareness. When stillness has been obtained,
then not only will you be able to stay still when the partner is still, at the partners
slightest movement, you will already have moved and already arrived at the the partners
body before the partner has a chance to reach you.
Develop Agility: Master Wang talks about the the body needing to be agile, with feet,
body, and waist moving naturally, to create a state of being light, agile, round and
lively. It is from agility that your skin hears your partners intentions and movements.
Master Wang also talks about the use of just the right amount of qi, so that the amount of
qi released equals the amount of qi desired to release.
Learn to Gather and Release Qi: Qi, gathered and released, must be collected in the
bones. If qi is not gathered and consolidated, the body has no master, qi cannot be
circulated, and so there certainly can be no internal energy. The body, disoriented, will
have no internal energy to release.The mind drives qi, qi drives the body, and the body
drives energy, allowing inhaled qi to be concealed deeply and exhaled qi to be channeled
outward.
Internal Energy Must be One: In movement, there is no place in the body that does not
move. In stillness, there is no place in the body that is not still. When channeling energy
outward, there is no place in the entire body that does not move. Thus, the energy of the
body becomes one family.Jin moves freely due to qi, is processed by the palms and
fingers, and reaches the partner by mind-thought.
Persevere: Practice must not stop. Regression happens when not moving forward. Master
Wang says to stay firm in purpose and determined. (Wang, vol.II, pp: 62-68)

Commentary on Fajin and Relaxed Mind/Body

When I contemplate Fa-jin, Bruce Lees famous water quote comes to mind. His quote
states, empty your mind, be formless, shapeless, like water. If you put water into
a cup, it becomes the cup. You put water into a bottle and it becomes the bottle.
You put it in a teapot, it becomes the teapot. Now, water can flow or it can crash.
Be water, my friend.

Fa-jin is the culmination of a relaxed mind/body. Once the mind/body is relaxed,

one can become formless, and shapeless like water where one can adapt easily to
his/her environment, which also mean being able to absorb incoming energy and
transforming it. Energy is absorbed, when one is able to adapt mind/body with
that energy, to become one. Releasing of the energy like the crashing of a wave
involves the integration of mind/body to act as one.

Commentary on the Development of the

Student in Taijiquan, Tui Shou, and Fajin
Monkey brain cannot listen to the flow of qi in Duifang. You cannot learn proper Fa Jin
with the Monkey brain. Only a quiet brain that becomes the mind/body can make this
transition. The body, the senses, and the empty mind together analyze qi flowing through
Duifang. This requires full presence. In the full presence state, the whole body is alive
with qi and able to follow qi. In this state, assessment can quickly be made as to the status
of Duifang muscles, skin, footing, grounding, body connection, agility of movement,
speed of reflex, etc. The mind cannot be solely in the head and absent from the body.
Active listening of the partner requires integration of the senses with the Dantien. The
unity of accurate sensory input, the spirit of heart, and the dropping of qi and breath into
the Dantien then become Yi mind and Yi power.
The big circles that are learned in the forms at the beginning are very useful for helping
the mind develop into taiji or bagua movements. They also help the body start its
development of moving about the world very differently than the patterns learned in life
up until this point. Those gross movements are artistic, beautiful, and move qi throughout
the body. These movements help open channels that may have been closed for years. The
development of Fa Jin involves, amongst other things, focusing on the internal circles of
energy, thereby reducing the size of circles and mobilizing the qi in specific directions.
Movements become more efficient and more coordinated with qi intention. Parallel to
this comes an experiential appreciation of substantial and insubstantial, concurrently with
self and other.
If you, the student, remain devoted to your internal development, experiences will present
to further that growth process. Some of these experiences are often uncomfortable,
uneasy, and painstaking. As much as possible for you at the stage of growth that you are,
pay attention to the heart messages and allow decision-making to reside there. Allow
the deeper teachings to enter, drawing you that much closer to the mystery of the
integration of the Grand Mother and Grand Father. Progress to this level usually means
letting it all come down, letting go and letting be, letting the energy of experience lead
you and guide you. You will find that you cannot grasp this. You cannot be too desperate
for this. It is the deeper development of softness, yet softness with intention. And the
intention is of nonattachment. So trust your intention and let go. Be available to the
direction of spirit within.

A very good explanation of the spiritual side of this is offered by Dr. Jwing-Ming Yang
in his Tai Chi Secrets of the Yang Style, as he paraphrases a selection written by Yu
Yang (Ban-Hou): Taijiquan was created in the Daoist monasteries; the final goal of this
creation is to understand the meaning of the life in order to reach spiritual enlightenment.
This spiritual enlightenment is the path of unification between natural spirit and human
spirit (Tian Ren Tong Ti ). Dr. Yang goes forward in discussing the value of the three
treasures is the truthful and sincere mind.
He talks about how the mind can be clouded for a long time unless we follow the Dao
of nature, and are aware, truthful and sincere, then we can unify the spirit of nature and
humanity (human-ness ). When this happens, our lives can flow like the natural Qi
cycles, as do the suns and the moons. Consequently, our mind, and the Qi directed by
our mind, are all mastered from the spirit. This is our natural rule.If you are only
considering martial arts and how the principles relate to your body and mind for Jins
manifestation, then you have lost the most important portion of the entire training: The
potential to obtain a spiritual understanding of all life (i.e. scholarship).

Commentary on the Function of Fajin in Taiji Quan Tui Shou

Typically in the practice of Taiji Quan (Absolute Boxing) Tui Shou (Push Hands) Fajin
(emitting internal energy) is understood as a martial function i.e., offense as an aspect of
self defense. That is, the practitioner emits Jin (internal energy) to send the Duifang (the
other side/person) away or to inflict physical injury internally and/or externally.
However, Fajin at Madison Daoguan is also understood as spiritually transformative,
meaning that Jin is emitted as a benefit to the Duifang and thus as a benefit to the emitter.
Our spiritual understanding is that there is no self to defend. Said another way, we
experience Not Two, meaning that the emitter and receiver of Jin are one. Our practice
is to simply experience the ebb and flow of Jin in relationship. We experience the ebb
and flow of Jin because we do not oppose or separate from the Duifang. Instead our
commitment is to realize our connection. In essence we are already connected (Not Two).
Our task is to realize connection through attunement. Operationally we eliminate
conception (cease naming experience and theorizing) relax, breathe consciously, feel the
great mother earth and soften the mind and body. This process facilitates fully
experiencing the Duifang by removing obstruction. The full experience of the Duifang is
attunement. Now we are in a position to receive, transform and emit Jin as a gift of love,
compassion, generosity, and kindness. Again, the emitter and receiver are Not Two.
To realize Not Two is the highest level of the art of Taiji Quan.

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