That should be clear to anyone.
We were comparing some specific body methods.
So calling "buckling" him or "collapsing" him or "shearing" him is just more words. What do you do with your body to cause the effect?
The same thing that happens in his body when he collapses -- note the ascending and descending waves coinciding in your example -- tenchi
I just generate it by starting my body in a poised shear and releasing it by reversing the stress profile quickly (or in other examples cyclically back and forth). This is the "spirit of bees" -- resonance. Or by slow undulation "demon snake" -- funatori/udefuri. It all depends on the application or the load being used to prompt the action.
He dissipates it by going from a state of linear equilibrium to a state of non-linear shear and hence comes apart unless he can respond in kind to the load thus given.
You said it in your post, and I agree with you:
a movement of ki, or I directed my ki through the inner equivalent of the outer pi quan. The circle became more important than the snap down at the end. With the circle, combined with stepping and the intermingling of your own ki with the attacker's
If you are asking what I hold to be ki in this context I would point you here
, As in the linked portion credit goes to Ron Ragusa and Raul Rodrigo for prompting the thought that I then expounded to tie several lines of my thinking together in one piece. Thanks again, Ron.
That's as to "what." As to "how" ? -- Practice, practice, practice ... It really is trained in the kokyu undo -- IMO -- but only if one stops thinking about "what do I move" and start thinking about "what moves me." Because what passively moves me and requires no nervous system connection to actuate movement driven from the core (hara) alone -- also moves the other guy. Then I can begin to track more voluntary, driven movements in the same manner, but only then, and then I can also begin to work in deploying active stresses in place of overt movements.
It is not only possible to go the other way -- from stresses (think "frame" and some aspects of jin
) to movements, but several systems seem to take that approach. Kokyu tanden ho is an example in aikido. I think the other way -- starting with moving and then getting more still, will usually be more obvious for most folks unfamiliar with paying attention to their body and its workings.