Stances in Martial Arts

by Hoa Newens

 
It is the nature of the human mind to seek, and get caught up in, stimuli of various sorts, especially visual stimuli. Stillness is never a favorite of the mind; movement is more entertaining. This is a primary reason for the neglect of postural training in martial arts; how exciting is standing still for thirty minutes every day compared to an intense workout? Well, it may not be exciting, but it is essential, in the sense that the practice of standing still leads to the essence of the martial arts, as we explain below.

The Importance of Stances
For our purpose in this essay, a stance is a body posture from which a movement is executed or through which internal energy work is carried out.

At the most basic level, a stance is how a bipedal human being stacks up his body on the ground against gravity while conscious and not moving. The stance can be static when no visible movement is intended; or dynamic, when it is intended as a launchpad for movement.

Martial arts are generally expressed as movements of the physical body. These movements are delivered from various stances which are characteristic of the martial arts. These stances are launching mechanisms for above-ground movements. They are the bases that mobilize energy then propel the body in various forms. They are magnets that funnel ground energy (the yin ki of the earth) and, at the same time the portals through which this ki is delivered above ground.

There are three factors that affect the human stance: level of consciousness; energetic alignment; and functional alignment, as we explain below.

How level of consciousness affects stance
A primary factor affecting the human stance is the human consciousness. When a person is unconscious, the physical body gives in to gravity and is sprawled on the ground, as is the case of a knocked-out person or a heavily intoxicated individual. The gravitational pull of the planet on the body is not being challenged, and every part within the body sinks. The interaction among the parts to prepare for physical activity is non-existent: their effectiveness in coordinating with each other to create movement above ground is significantly constrained by gravity.

In the daily cycle there is a time when consciousness needs to take a break and sink into the subconscious to allow the body to fall back into the womb of Mother Earth to rest and get reinvigorated, such as during sleep time. This is a natural cycle. However, during wake time, human activity requires body postures that resist gravity and effectively support the physical movements of normal daily life. Unfortunately, not many people pay attention to the principle that correct posture supports good movement.

In the cosmology of many oriental traditions, human beings are the product of the union of heaven and earth, in which heavenly consciousness inhabits earth-made bodies. Thus, when the human consciousness is turned on, it has an innate propensity to reach back to its source in heavens, despite being held down by the mundane demands of the earthen body. Owing to their acute awareness of this innate need, the stance of highly conscious humans reflects this upward reach of their consciousness.

Generally, the more fully conscious human beings want to interact intelligently with their environment through adopting an appropriate posture. Such posture should minimize the sprawling effect by aligning as many parts of his body as possible with gravity to gain more freedom of expression above ground. Thus, when the human being stands erect, he reduces his footprint, and hence the impact of gravity, to a minimum. Furthermore, as he rises, he forms a strong pillar, even if only five or six feet above ground, and obtains more independence and mobility for the most remote parts, that is, the upper torso, arms and head. These are the parts that are dedicated to interfacing with his environment and furthering his evolution.
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We can observe a similar effort from other species of sentient beings, such as trees: grounded at the bottom and growing at the top. In regard to the human body, the legs and hips are connected to the roots and serve as stabilizers, allowing the arms and upper torso the freedom to act as connectors that facilitate interaction with the surroundings.

How energetic alignment affects stance
The second factor that affects the stance is the degree of alignment with the force of gravity. Here the objects that are to be aligned are not just the physical body parts, but also the energy that flows through the body. To be more precise, alignment means not so much being placed on a straight line, but the placement that results in optimal flow of energy. The primary energy that humans work with is the gravitational pull of the earth; a human-directed force that is aligned with gravity will be stronger than otherwise. Therefore, in a perfect alignment, the body is stacked according to the gravity force vector, that is, vertically in such a way that the impact of gravity is minimized and the ki flow is optimized.

To minimize the collapsing effect of gravity the body parts must reduce their horizontal footprint by rallying around the tallest possible vertical support, without affecting its stability. This vertical pillar is naturally located in the medial plane of the body due to its natural symmetry. It could be the spine since it is the most solid vertical structure of the body, but the spine is not aligned exactly with the two main portals through which the body exchanges ki energy with its environment. This is perhaps by divine design so that the human does not accidentally fry its nerve wiring within the spinal cord by accidentally allowing an overflow of ki from both portals.
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These two portals are the crown of the head (Bai Hui point) for yang ki from heavens and the perineum (Hui Yin point) for yin ki from earth. These two portals are situated on a central column of energy that includes three main energy centers called tan tien (field of elixir): the upper tan tien in the center of the head, the middle tan tien in the center of the chest, and the lower tan tien in the center of the lower abdomen. Energy within the body flows optimally when this central column is kept vertical.

The Heaven and Earth Pole

The stance that fosters optimal energy circulation is one that aligns the two portals and the three tan tien along a vertical axis, and that allows the rest of the body to hang from this central axis.

How functional alignment affects stance
The third factor that affects the stance is the internal placement of the body parts that allows them to support each other in their natural functioning. For example, they must not impact each other but rather allow each other breathing room, to facilitate the continuous exchange of gas, fluid and energy. Imagine the state of a garment folded and packed tightly in a suitcase versus the state of the same garment hanging from a clothe hanger in a spacious closet. The internal spacing is created by an internal suspension system created by the dual effect of top lifting and tail sinking, effected by extending the crown of the head gently up and extending the tail bone downward. This stretching is further enhanced by a similar dual extension of the central axis in opposite direction from the lower tan tien.

Beside space consideration, the joints that connect the body parts must be used correctly to allow proper functioning. For example, the knees are transfer joints and must not be used in the same way as weight bearing joints like the ankles. The elbow joints work best when the arms gently stretch forward with the elbows down causing the scapulae to drop and maximize contact with the thoracic cage. The pelvic bowl should face the upper diaphragm to support the organs within the torso; this is often accomplished by gently tucking in the tail bone. The knees and feet should be pointing in the same direction to properly align the legs with the hips. A good stance should allow the body parts to perform their natural functions effectively.

Types of Stances
Beside the natural stance that is generally appropriate for daily life, there are a multitude of specific stances for different physical activities. These specific stances get the human body in the readiest state to engage in the activity. Ready, Set, Go! For discussion purposes, we discern two types of stances: static and dynamic.
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Static stances are those stances that are more focused on verticality and centering. They are appropriate for breathing practices, internal energy work and meditation practices. These include, among others, the natural stance, the wu-chi stance, the horse stance and various zhan zhuang stances, such as holding the ball.

Dynamic stances are those that bring our body and its energies into focus to prepare for intense movement. They are used mostly in martial arts and sports; examples include the hanmi stance in Aikido, the sanchin stance in karate, the archer stance in taichi. In the balance of this essay, we examine the stances that are useful for Aikido training.

The Natural Stance
The natural stance is the stance with which we carry our body most of the time, as we go through our daily life.
At the holistic level, natural stance, or shizentai (自然体), is the stance that allows a human being to feel the totality of himself as a natural element of Nature. This is the stance which allows human beings to get plugged into Mother Nature to get recharged.

At the practical level, shizentai is at the same time a resting stance as well as a launching pad for any movement. For example, it is similar to the neutral stance that one begins and closes a tai chi form with, known as the wu chi stance. It is also a stance for basic standing meditation. Shizentai, however, is not just standing still; it is an alert and relaxed stillness in which our energies have returned to their respective tan tien, leaving consciousness to stand guard. At any moment, upon perceiving threat or an immediate need, the guard can instantly summon the totality of the body’s energies. All good martial artists should maintain shizentai through their waking time.

Since humans are bipedal creatures, our locomotion is mostly done on two legs and feet, though in certain martial arts including Aikido, locomotion can also be accomplished on knees or through rolls. To simplify our discussion on stances we focus on motion with legs and feet.

How to adopt shizentai? How to stand ready naturally? Shizentai incorporates three key attributes: verticality, relaxedness, and centeredness, which are explained further below.

Verticality refers to the position of the central axis of the body, which is delineated, at minimum by four points: the center between the two feet, the perineum, the center of the lower abdomen, and the crown of the head. This also means a straight back with naturally curved spine, level hips and level shoulders. This vertical alignment supports a smooth flow of energy that constantly balances, channels, and recharges the body’s energies.

Relaxed body means that no muscle needs to work extra to support the vertical stance. A relaxed body feels like “hanging” from the central axis, like a piece of cloth hanging on a vertical pole. All body components should be free of unnecessary tension and be free to move, while remaining connected to the central axis. In concrete terms, this relaxation is generally seen as a symmetric and balanced stance, with dropped shoulders, a sunk chest, feet flat on the ground and directly under the hips, arms hanging loosely, and a soft smile on the face. True relaxation occurs deep at the fascia level and requires sustained practice.

Centered stance means that all parts are connected to the central axis and move in a coordinated manner under the control of the energy centers (tan tien) located on the central axis. Stated differently, when a movement is launched from this stance, energy is discharged from, and retrieved by, a center.

Shizentai stance

​The Importance of the Natural Stance
As explained above, the natural stance is not that easy or natural for most people; it takes a fair amount of practice for most adults to regain this naturalness.

A proper natural stance that possesses all three attributes serves as a most effective and efficient launching mechanism for physical movement. A launching mechanism is efficient when it transfers at least the totality of energy that it receives; it is effective when it transfers the energy to the desired target. In other words, the proper natural stance will allow one to throw a 300 pounds per square inch punch to the marked spot on the makiwara, at will, every time.

From an energetic viewpoint, the natural stance allows the human being to plug into the energy sources of Mother Nature and recharge. With the proper alignment, internal relaxation and centering as described above, and when absolute stillness is present, that is, stillness in the mind, the breath and the body, the human body functions like a magnet that draws from earth’s energy and heaven’s energy. Therefore, in addition to being a platform for launching movements, the natural stance is used as a platform for recharging one’s batteries.

A further important aspect of the natural stance, which is often overlooked, and which is derived from the recharging capability, is that this stance serves as the neutral stance that allows the results of activities to solidify and take effect. This is the “non-doing” phase that is necessary to balance every “doing” phase. All of our activities, be they physical, energetic or mental, set in motion various energetic flows that crisscross and combine to form new forms or structures within ourselves. These could be new movements that we are learning, new energy paths that we are trying to create within our body, or new concepts that we are trying to comprehend. The effect of each burst of activity must settle before the next effect can be built on it, in the same way as the freshly poured concrete must settle and cure to form a solid foundation before walls can be built atop.

In the same vein, after we practice a new set of exercises, we must allow some time for the body to absorb the new movements and the energies to consolidate before we move on to the next set. This rule applies to a single movement as well as to a set of movements. For example, this is the reason for the two-second pause after each movement as we practice a new kumitachi or kumijo in Aikido; though it is not shizentai, the brief pause allows the new energy pattern to take hold and serves as a reference point as we subsequently repeat the movement. When the reference points are clearly marked and well established along the path of a movement, the entire movement becomes more refined, smooth, and solid.

Within the context of internal energy work, each time we explore or learn a new movement, we must return to the wu chi stance at intervals to allow the new energy paths to cure. The wu chi stance is physically similar to the natural stance described above, with a few differences that must be observed as we learn the stance, the primary ones being the state of mental and energetic stillness: the mind must be quiet and not allowed to stir up thoughts; and the chi must be at rest at the tan tien. To an advanced practitioner of internal martial arts, the natural stance is the same as the wu chi stance. The best times to practice the natural stance is upon waking in the morning and prior to turning in at night.

Stances in Aikido
As they begin a training session, the partners bow to each other and shift from natural stance to the first movement to engage with each other, energetically and physically. The trainees must shift from a natural stance to a martial stance rapidly. The exact moment preceding the contact is the critical moment that affects the results of the engagement. In that moment the person who is more grounded and have more focused energy will have more control of what goes on during the engagement. Hence the importance of the martial stance and the ability to move into it efficiently.

To move from the natural stance to a martial stance, we raise the internal alert and break the symmetry of the posture to channel our energies toward a target. The result is a more ready posture (ready, set) that prepare us for the imminent engagement (go). We examine below three such postures in Aikido.

The hanmi stance
The hanmi (半身, half-body) stance derives its name from the way only part of the body is aligned with the linear alignment of the feet. This stance is the basis for ken kamae, the basic sword stance used in Aiki Ken. This is a most oft-used stance during Aikido training.
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The purpose of the stance is to focus energy forward and downward, toward a specific target, generally being the central axis of your training partner. Aikido movements are powered by vertical flows of energy. In a vertical strike, the strength of the strike is proportional to the stability of the base, which in this case is a triangle, the most stable structure in the universe (the triangle is most discernible when the body is viewed from above).

Hanmi stance

The hanmi stance is characterized by these attributes:

• The feet are hip-width apart and are aligned such that the base approximates a triangle, with the rear foot slightly turned forward.
• The legs are lightly bent at the knees.
• The torso is generally erect, with the top half slightly open such that the two hands come close together in front of the navel.
• The arms are extended forward in a low position, slightly curved downward and outward.
• The fingers are extended forward and point toward the target.
• The head is erect and slightly lifted at the crown.
• The weight is centered between the feet.
• The entire body is generally relaxed yet alert and ready to move.

This is the ready stance that must be adopted at the beginning of the engagement, immediately after bowing to our training partner, and immediately after the conclusion of each technique. Advanced practitioners who have integrated the stance in their movement are able to maintain the essence of this stance throughout the engagement, continuously locking their energy onto their target.

The hitoemi stance
The hitoemi (一重身, single body) stance likely derives its name from the way the entire body is aligned in the direction of the feet, toward the target. The stance is the basis for tsuki kamae, the basic stance for Aiki Jo, and likely originates from stances used in training with the spear (yari). With this stance, when the jo is thrusted forward the whole body stands behind this motion. The stance supports forward penetration, such as tsuki, both in taijutsu and in bukiwaza; it is also often the very first movement that penetrates the opponent’s defense to initiate a technique.
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The key attributes of the stance are:

• The feet are hip-width apart and are aligned such that the base approximates an isosceles triangle, with the feet at right angle with each other.
• The legs are lightly bent at the knees.
• The torso is generally erect and turned completely sideways, such that the shoulders and hips are aligned with the knees and feet.
• One arm is extended forward in line with the torso, and the other is next to the rear hip.
• The head is erect and slightly lifted at the crown.
• The weight is centered between the feet.
• The entire body is generally relaxed yet alert and ready to move.

Hitoemi stance

In Aikido practice, we use hitoemi body alignment for purpose of linear penetration, such as the tsuki punch, or the tsuki thrust with the ken or with the jo; and also, at the moment of initial contact with the training partner, that is, the first move of a technique. A key difference with the hanmi stance is the position of the hips and torso. In hanmi, the torso and hips are gently twisted upward due to the rear arm and hand extending circularly forward close to the front hand. In hitoemi, the rear arm and hand remain in the rear, allowing the torso and hips to align with the feet, almost resembling the stances used in kyudo or in naginatajutsu.

The horse stance
If there is a universal stance that applies to all martial arts, it would be the horse stance, a.k.a. kiba-dachi (騎馬立ち) or mabu (馬步). This stance reinforces the central axis by anchoring it to earth below and heaven above; it allows the trinity heaven-earth-human to align and function as one. Many martial stances are derived from the horse stance and practice of this stance strengthen all others.

The horse stance has these principal characteristics:

• The back is vertical with the head lifted at the crown and the hips gently tucked in.
• The thighs are as near horizontal as possible.
• The shins are vertical with the knees directly on top of the ankles.
• The arms rest on the hips or extend forward with elbows down.
• The body is as relaxed as possible, especially at the neck and shoulders.
• The pelvic floor is generally relaxed, allowing for a round crotch.
• The breath is smooth and slow in the abdomen.
• Stand with the feeling of being connected to heaven and earth through the central axis, anchored in earth through the legs, while ready to connect with the above-ground environment through the extended arms.

Horse stance

​This stance reinforces stability and is not geared for mobility, and therefore is not a ready stance that can be adopted prior to engagement, except for styles that emphasize strong base over movement. However, this stance may be used momentarily to anchor movement in the middle of a technique, such as during a wide tenkan turn in Aikido.

Regular practice of the horse stance, e.g., two-minute sessions daily, will improve all other stances, irrespective of martial styles.

Stance Training
Though not the main subject of this essay, we want to point out that stance training is often overlooked due to its unexciting nature. Yet it is an integral part of all traditional martial arts, especially the internal arts.

The most important benefit of postural training is that it results in more efficient and effective movement, through increased awareness and centering.

A common practice is to stand still and do nothing but feel the body. As we focus on proprioception, we shine our awareness on all parts of the body and awaken them to potential movement, so that when we move these awakened parts are more likely to participate, resulting in smoother and more precise and effective movement. Furthermore, while keeping the body still and awake, we become alert to tiny parasite movements, and will be able to gradually eliminate them during more complex movements, resulting in increased efficiency.

Also, as pointed out in all the stances described above, their practice brings forth the awareness of our centerline, and of how it connects to other parts of the body. As a result, when we move, we can choose to initiate the movement from this centerline and invoke the totality of the body for the purpose of the movement. Furthermore, when we originate the movement from the centerline it is possible to contain the movement and its ripple effect within the boundaries of the physical body, thus showing no externally visible movement, such as when practicing Zhan Zhuang for martial purposes. As we advance with this type of practice, we will be able to identify the true initiator of the movement, deep within the mind. But this is the subject of another discussion.

All stance training programs are based on a regular practice schedule and a step-by-step process; this means one must go through a specific sequence of daily practice. This also means that one cannot skip a step nor skip a day.

The sequence is generally as follows:

1. Build strength
2. Achieve total relaxation
3. Develop the centers
4. Promote the chi flows
5. Tune the breath with awareness
6. Merge body centers with the breath and awareness

​The result of this type of training is a body-mind unity that can ground solidly like a mountain, move swiftly like the wind, flow smoothly like a river, or pound furiously like crashing waves.
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In summary, the integrity and power of a movement depend on the quality of the connection of body parts with the source of energy that fuels the movement. This connection can be strengthened and polished through stance training. Stance training brings substance to movement and is the foundation of good martial arts, linking movements to their ultimate source, and should be part of the routine personal practice for all serious martial artists.
 
Hoa Newens
July 27, 2022