Fang Ning On Tai Chi Chuan Kung-Fu

It is common among martial artists to discuss their skills. The same is true of Tai Chi Chuan practitioners. We have seen a competition match where an older man defeated a younger man; we heard from our teachers and read from books how the Yang Family members’ kung-fu was so good that they defeated hard style practitioners without any difficulty. When a young man is defeated by an older man, we say that the young man’s kung-fu is not as good as an older man’s. You may wonder how to measure kung-fu skills in Tai Chi Chuan. The following is my understanding and interpretation of how to measure different levels of Tai Chi Chuan kung-fu with my sixty years of practical knowledge.
Tai Chi Chuan kung-fu is divided into ten levels. The first three levels are called lower level or what some people call the level of “entering the door” for this is the beginning of a journey of Tai Chi Chuan training. If a student has achieved the third level, he is considered to have entered the door of training. Fourth to sixth levels are called the middle level or what some people call “enter the door and go into the room”. It is so-called because the student is no longer a beginner and all his instructions are taught in a closed space. Seventh level is the level for a Tai Chi Chuan practitioner to master. Eight to tenth levels are the higher levels and are commonly referred to as “reaching the peak and summit.” Eighth level means one has reached the peak but not the summit. Throughout the history of Tai Chi Chuan, the number of people who achieve this level is very few, so few that we can count them without fingers. People who have achieved this level must have spent decades of diligent practice. For now, anyone who has achieved eighth level will be very famous not just in China but throughout the world if he wanted to show his skill to the public.

The following is a more detailed discussion on the ten levels of Tai Chi Chuan kung-fu. We all know that Tai Chi Chuan is an internal martial art and it is based on the philosophy of yin-yang (that is soft interacting with hard). The whole process of Tai Chi Chuan training is to break down the stiff and rigid body into a soft and relaxed body and then assemble this soft and hard body into a hard and solid body like steel. The Classics say that one should first seek the familiar and then try to understand the jing (internal power). From beginning to understand the jing, with practice the practitioner develops enlightenment. With the term “familiar” the Classics refer to the concept of transforming the hard and rigid body into soft and relaxed body through push hands and the knowledge of these concepts is also called “entering the door” kung-fu. Therefore, it is taught orally. Of course, if one practices Tai Chi Chuan just for health, one does not need to practice push hands. However, if one practices Tai Chi Chuan as a martial art, one must practice push hands. Otherwise one is never considered to have entered the door. From push hands exercise, one slowly understands the jing. These are the first three levels of Tai Chi Chuan kung-fu.

From push hands exercise standpoint, the first three levels of kung-fu are the yielding or neutralizing of the opponent’s energy. The Classic of Tai Chi Chuan Circle says that the retreat circle is easer to do than the advance circle. The first three levels are also called the retreat circle. In level one, most of the movements are composed of stiff and rigid energy, very little of yielding energy. In the second level, yielding energy increases and rigid energy decreases in all movements. This is the result of understanding the concepts of push hands exercises and getting familiar with the opponent’s energy and movements. In the third level, all the movements are controlled mainly by the yielding energy and one begins to understand the jing. At this time, one does not just understand and know the jing but is able to maneuver in a circular motion to neutralize the coming energy.

The first three levels is for a student not familiar with the concept of circle to become very familiar with the concept of circle and can use this circle principle to adhere and follow the coming energy. When one understands how and when to use this circle to retreat, one is beginning to understand jing.

Fourth to sixth level kung-fu is working with the advance circle. Therefore, it is also called the advance circle training. When I speak of advance circle, it is not simply a response after retreat. It is in the process of retreating that your yielding energy adheres to the opponent’s energy at all times and under this condition you are forced to advance. For in this situation, your advance maneuver threatens and can cause your opponent to lose balance and get defeated. Your offensive maneuver can be a strike or just fa jing (release energy) and can send the opponent flying. At this time, the student begins to develop fa jing or one inch fa jing techniques. Therefore, if a practitioner does not possess these fa jing or one inch jing techniques, one is considered not to have achieved the fourth level and has not entered the door.

In this fourth to sixth level kung-fu, training involves collecting all the limber body parts and beginning to form firm body parts and from one inch fa jing into even smaller unit of fa jing techniques. Common people generally withdraw their arms one or two feet to reserve power and then punch forward. This is called one foot fa jing technique. At the fourth level, one does not need to withdraw the arms and hands. At this level, a simple fa jing technique cause the opponent to fly. This is the sign that he has entered the door and begins to go into the room. At this time the practitioner should feel the legs and feet are much stronger and are rooted. After one has achieved the fourth level and higher, one is at a very delicate time. The classic calls this as one day’s worth of practice and one day’s worth of skill. This is also the time when the practitioner has entered the door and has gone into the room. The classic also calls this the time of “no rest and keep practicing.” The classic says that in order to learn correctly, one must begin by oral transmission. When a student has achieved level four, he has completed the oral transmission period. Although the student does not practice push hands exercises this time, practice of the solo form can improve Tai Chi Chuan kung-fu. Of course, with a teacher’s guidance, the student’s progress is much greater.

When a student has achieved level six, he has entered the room and understands the knowledge. Now he is beginning to understand how to let oneself go and follow the opponent’s energy and apply energy any way he likes. From my sixty years of practical experience, level seven is the key level in which one is going from middle kung-fu into higher kung-fu transition. It is the level of using the mind to control all movements any way one likes. When a student completes this level, the student has also completed the advance circle. The next step is no circle. It is also for the student to practice one inch fa jing technique to small units of fa jing techniques. At this time, one should find that part of the body is soft and every part of the body is solid. Every part of the body can yield and every part can fa jing. Therefore, depending on which part of the body is in contact with the opponent, that part of the body will strike the opponent.

From push hands application standpoint, the first three levels are outer circle yielding while fourth to fifth levels are inner circle yielding. The sixth level is yielding with the body. That means one leads the opponent’s energy close to the body and then maneuver the body for yielding. This technique is called “separation of the flesh.” Level seven is no circle strike. Besides the three ways of yielding as described above, one can lead the opponent’s energy to come close to the body and counter strike without yielding. This technique is called “point strike.” At this time, you cannot see the hands move because when the hands touch, it is a strike. When the hands stick, it is also a strike. In this point of contact, it is composed of strike and fa jing and it can be either soft or solid, it can be yield or fa jing. You can say that it is soft and you can say that it is solid.

Levels eight to ten are advanced Tai Chi Chuan kung-fu. Because I have not achieved this yet, I cannot define what it is. From what I heard from my teacher and sixty years of practical experience, anyone who has achieved this level can do wonderful things. This is what the classics commonly refer to when it says, “the opponent does not know me but I know the opponent.” The body is so sensitive and light that one cannot add one feather, fly and mosquito cannot land on the body. When an opponent punches the body, the opponent is already injured and is flying backward but you did not see my improvement. Any movement can cause the opponent injury and bleeding. Of course, in martial arts training, There is no such thing as the end state. The more you practice, the better the skill. Skill is infinite. Tai Chi Chuan practitioners past and present have achieved skill that most people do not believe was humanly possible.

Fang Ning On Tai Chi Chuan Kung-Fu by Fang Ning, translated by Master Vincent Chu.

Taijiquan – The Art of Receiving

By Wee Kee Jin

Taijiquan is no different from any other exercise or martial art if it is practiced without understanding the principles and without putting the principles into the movements. Regardless of the various different Taiji styles or Taiji forms, they are all based on the same set of Taiji classical texts. They are: The Chang Sang Feng Taiji Classic, The Wang Ts’ung Yueh Taiji Classic, The Song of Thirteen Postures, The Understanding of the Thirteen Postures, The Song of Substance and Function, The Song of Push Hands and, in the case of the Yang style, The Ten Important Points of the Yang Family. Practitioners should put the principles into the movements, rather than going into the movements to look for the principles. To put the principles into the movements, the practitioner must constantly read and understand the classics and, when practicing, the mind must ‘ask’ and the body must ‘answer’ (respond).

The foundation of Tajijquan practice is in the Taiji Form. By neglecting the Taiji Form and only focusing on push hands, it is like working on the function (application) without the substance (body). By knowing yourself and knowing your opponent you will excel in push hands. Knowing yourself comes from the practice of the Taiji Form, where you learn to be relaxed, balanced, connected and synchronised without any external forces affecting you. The relaxed force of Taiji is cultivated and developed in the practice of the Taiji Form.

In the Chang Sang Feng classic it is stated, “At the moment of movement, the body should be light, agile and most importantly connected (synchronised)”. To achieve this, the central equilibrium must be maintained in position, in transition and in the release of the force, both in the Taiji Form and in push hands. To maintain the central equilibrium the practitioner has to keep in mind the following principles: The Song of Thirteen Postures”, Tuck in the tailbone and keep a consciousness on the crown of the head (pai hui meridian point),the body will be agile if the head is held as if suspended from the top. ”The Wang Tsúng Yueh Taiji Classic, “Do not tilt or lean. Stand like a level scale”. Only when the central equilibrium has been achieved, can one talk about changes and relaxation. The central equilibrium is the foundation of Taijiquan. It is one of Taiji’s ‘Thirteen Postures’ and all the other twelve postures must have the central equilibrium within them.

The practice of the Taiji Form is not about whether you know the whole Form, nor is it measured by the number of different Taiji Forms or styles you know. It is about putting the principles into the Form and understanding the movements in the Form. The Taiji Form is only a tool for you to transfer the principles from the Taiji Classics into your body, and eventually the Form should become Formless because any movement you make should have the principles within it.

Besides having the Taiji principles, the practitioner must also understand the movements in the Form. After learning the whole Form the practitioner must seek to understand the sequence of changes that creates the movements and get the sequences to change in relation to each other, and in so doing, achieving the principle that is stated in the Understanding of The Thirteen Postures, ”Remember, keep this in your heart, when you move every part of your body moves, when you settle every parts settles”. In different postures in the Taiji Form, the arms, the legs and the body might be in different positions and you might face different directions, but the sequence of changes and what happens in it is the same. That is why the great Taiji teachers of the past always say, ”when you understand one movement, you understand all the movements”. In fact the most effective way of practicing the Form is the single posture practice.

The changes within any movement always begin from the base (feet, ankles, knees and hips joints) and the letting go of excess tension from the calves and thighs muscles. The base creates the body (trunk) movements – the relaxation of the chest from within, the melting sensation of the body muscles and the letting go of excess tension from the upper, middle and lower back, creating movements in the back. The body creates the arm movements – the sinking of the shoulders and dropping of the elbows. The movement of the body comes from mind cultivation, so the mind awareness must be in the body to imagine and visualise the body’s movements happening. After prolonged cultivation the movements will materialise. The base and the arm movements will only be connected if there are movements in the body, otherwise they are only coordinated.

Relaxation in the Taiji Form: there is a difference between relaxation and being ‘soft and floppy’. “Fang Sung” (relaxation in Chinese) means to ‘let go’. To let go what?, to let go any unnecessary tension in the posture (body) and movements. In Taiji we use the minimum amount of tension to sustain postures and movements, anything more than is necessary we call it tension. As our awareness of our body increases so does our ability to let go of unnecessary tension. When the upper body becomes lighter and the base become heavier, it is the sign of relaxation taking place. In the end, the upper body becomes yin and the base become yang and, when the practitioner reaches the highest level, only the feet are yang the rest of the body is yin.

Sinking: Sinking is a mental process and it is very important in Taiji practice. It can only come after the practitioner is able to relax. Sinking develops the root in Taiji, to enable the practitioner to ‘borrow the energy from the earth’. Sinking is also a training to take any incoming forces into the ground (internal neutralising) in push hands. The sinking should start from the Pai Hui meridian point (crown of the head), and this is to ‘swallow the chi of the heaven’. It should go through the body, legs and feet, through the bubbling well into the ground.

To borrow the energy from the earth, the practitioner must visualise the sinking awareness rebounding from the ground, traveling through the bubbling well, up through the legs, the body and the arms, past the Lau Kung meridian point and to the fingertips. When the practitioners master the Taiji Form, then they will have a structure to receive the forces in push hands.

Push Hands: In the old days it was known as an exercise of ‘sensing and feeling’, but somehow it was later called push hands. Push hand s is a very misleading phrase because actually it has nothing to do with pushing and nothing to do with the hands. Most Taiji push hands we see is just like a wrestling match, or like two goats locking horns, using brute force and thus deviating from the Taiji principles. The reasons are that one person wants to push, the other doesn’t want to be pushed. The bigger one use his body weight and strength, while the smaller one tries to dig in to hold his ground. It always take two hands to clap!

We have to look into the principles, understand them and then proceed into the practice. One of the Ten Important points of the Yang family says, “Use your mind ,not your brute force”, as long as you use your mind the door to Taiji push hands is open for you to enter; if you still want to use brute force it is just like locking the door and try to get in again. If you still want to use brute force, don’t come to learn Taiji because even you have ten lifetimes you cannot achieve the essence of Taiji.

In the Song of Push Hands it says, “Let him use immense (brute) force to attack me” and “Lead his movements with only four tael to neutralise a thousand katty of force”. This clearly shows that a greater force will not stand a chance if it is dealt with using the Taiji principles.

The foundation of Taiji push hand is receiving, not pushing, and the highest form of Taiji force is the Receiving Force (jie jin), and so therefore the practice of receiving should start from the beginning. Professor Cheng Man Ching said that “If you are not prepared to receive (incoming force) do not come to learn Taiji because you will be wasting your time in your lifetime you will not get the essence of Taiji”. In the Wang Tsúng Yueh Taiji classic it is stated, “A feather cannot be added, a fly cannot settle” and in the Ten Important Points of Yang family it says, ”I am not a meat rack”. All of these points emphasise that you should receive and accept the forces, not resist against them.

In the practice of Push hands the body should have all the elements that are experienced in the Taiji Form. The key to receiving is to throw away self (ego) and invest in loss. “Invest in loss; small loss small gain, big loss, big gain”, what beautiful words spoken by professor Cheng Man Ching. It seems that by receiving (yielding) you are losing but that is not the case because the person pushing is actually giving you “Taiji money”. As he keeps pushing he gets poorer and as you keep receiving you get richer. When the day comes that he can no longer push you (that means he is Taiji bankrupt), then perhaps you could give him some interest on the “Taiji money” he gave you! In the beginning the practice of receiving can be very frustrating because you get pushed over all the time. As you progress you start to realise where you get stuck, and why, but you will still get pushed over because you can’t yet do anything about it. Gradually though, you learn how to ‘unstick’ yourself and take the force down into the ground. Receiving must be done with total acceptance, in the process of receiving if you have even the slightest intention or thought of countering, then it is receiving without total acceptance. When you master the art of receiving, you will able to perform the principle that is stated in The Song of Push Hands, “Draw him into emptiness, gather the force and send it out”.

Receiving (yielding and neutralising) is not to receive the oncoming force on to the body as the body has only a limited capacity to absorb the force, but to take it into the earth, which has a relatively limitless capacity. The process of receiving the force into the earth is similar to the sinking process in the Taiji Form except that it starts at the point of contact[, rather than the pai hui].

The upper body is yin and the base is yang, so any adjustment to incoming movements and forces must begin from the base and, as in the Taiji form, the body and arms follow the changes of the base. The hands are used only to stick to the opponent, and at any chance to release your force it should be released through the legs with the feet remaining firmly grounded to the earth. As it is stated in the Chang San Feng Taiji classic, “The root is in the feet, discharged through the legs (relaxed force), controlled by the waist (direction) and expressed into the fingers”. No matter how big or small the issuing is, the hands never extend more than a space of one inch (the extension is only the result of sinking the shoulders).

In push hands, you do not go into it to look for a push or plan to set up a chance to push, you just follow the changes of your opponent and let the push happen by itself. If there is a will to push, then there will be intention and desire. ‘In the principle everything is base on the principle of yin and yang. When the yin reaches its extreme it will become yang and vice versa. So whenever you think you are in the most advantageous position you are actually in the process of going into a disadvantaged position and whenever you are in a most disadvantaged position you are in the process of going to an advantageous position. It is always better to change from a disadvantage to an advantaged position, rather than the other way around. When you reach the highest level of push hands, there are no pushes

from you. Your body structure is an empty void and any force that comes into contact with it travels into the earth and rebounds back, returning to the person issuing the force. This is the highest level of Taiji force, the Receiving Force, where the practitioner neutralises without neutralising and issues without issuing. To attain this level one must be able to “Forget yourself and follow the other without your own opinion, follow the heart and mind and let it be natural”.

To borrow the words of professor Cheng Man Ching when speaking about push hands, “It is an idea without motives, an act without desire. What a wonderful art Taiji is; it has nothing to do with pushing, it is all about receiving”. As practitioners of Taijiquan we should be true to the art, not only preaching the principles, but also practicing and adhering to them. Taiji is not only an exercise for health or a martial art for self defence, it is most importantly the Dao (philosophy) of life.

Wee Kee Jin, 2006


Wang Peisheng on Taiji Pushinghands Exercises

What is Taiji pushing‐hands? What should one pay attention to when learning and practising pushing‐hands? The solo form sequence practice and duet form pushing-hands exercise are the two component parts of the art of Taijiquan. Doing sequence practice enables one to learn the substance of Taiiiquan, while doing pushing-hand exercise trains one to apply the art to actual self-defence. Therefore, after having learned how to do well a complete sequence of Taiiiquan, one should proceed to learn pushing-hands. Only when one has become proficient in both, can he be counted as being possessed of the substance as well as the application of the art of Taiiiquan.

Pushing-hands is a form of exercise to sharpen the sensitivity of one nerve endings to the degree as sensitive as that of the feelers of a cricket. The feelers are not only very quick in sensing out what the cricket is facing against, but are also very quick in directing the insect to dodge nimbly an attack with the slightest necessary shifting movement, or to be fully attentive in locating and taking advantage of any of the opponent’s weak points. Such kind of exercise will enhance one’s interest and arouse the spirit of enquiry and analysis in the process of learning Taiiiquan.

Pushing-hands is a technical term used in Taiiiquan, and it is sometimes called Joining-hands, or Closely-attached‐hands, or Kneading-hands. There are similar kinds of practice adopted by different schools of Chinese martial arts for practising the methods of getting into close contact with one’s opponent and making good use of some combative device and technique.

“Knowing how to interpret energy” is looked upon as the gist of mastering the art of Taiiiquan, and the primary step toward the knowing is to sharpen the sensitivity of the skin through pushing-hands practice. For that, the fundamental way is to let one’s elbow, wrist, palm or fingers get attached to a certain part of the opponent’s body while doing pushing, pulling, or other movements, to learn to sense out the forcefulness, direction, speed as well as the substantiality or insubstantiality of the opponent’s energy to be issued. After a long time of such kind of practice the sensitivity of nerve endings will be greatly sharpend, and the pair will know how to advance or retreat, and how to issue energy or neutralize it aptly. Then, at the opponent’s slightest stir, one will know instantly the direction, the forcefulness, the speed as well as the substantiality or insubstantiality of the energy he is to issue. Such ability is known as “knowing how to interpret energy.”

After one is capable of “knowing how to interpret energy”, one’s art will become more and more refined through further practice. In an encounter with an opponent, taking an accurate measure of him is of utmost importance, and the basis of an accurate measure is knowing oneself and one’s opponent. There is an old Chinese saying: “Knowing oneself and also one’s’ opponent will make one a hundred times victorious in a hundred battles.” Sensitive feeling is the meduim for knowing the self and the opponent. So the fundamental theory of pushing-hands is actually not very complicated. Of course, from the point of keeping one’s body centered and in equilibrium, it is harder to be so with the duet form pushing‐hands than with the solo form sequence practice, for the latter calls for keeping balanced in doing different sorts of movements by oneself only, while the former demands keeping balanced under an opponent’s every measure to set him off balance, and losing no opportunity to set the opponent off balance. The often cited saying “Seeking to know one’s own energy through the sequence practice, and the other’s energy through pushing-hands exercise” shows that the two actually serve the same purpose of knowing oneself and knowing one’s opponent.

Only through constant practice can one obtain true knowledge. Whether in doing pushing-hands exercise or sequence practice, one must observe the prescribed way of doing them, and must try one’s best to do every posture and to apply any method as correctly as possible. In pushing-hands, the insubstantiality and the substantiality of the two legs must be clearly differentiated. For instance, the foreleg must bend to the required degree when taking the “archer stance”, and one must sit back firmly on the rear leg when assuming the “sitting stance.” Also, one’s trunk must be kept centered and in equilibrium as in doing the sequence practice. The. eight forms of hand‐ methods: warding, rolling, pushing, pressing, pulling, splitting, elbow‐striking and shoulder‐striking should be practised one by one again and again, to obtain accuracy. Therefore, a beginner is asked to devote his full time and attention to “rotation-practice” which is a system of exercise done cooperatively by two persons. When A does warding, B counters it with rolling aside then A changes to pressing, B overcomes it with pushing, or vice‘versa.‘ Going on this way in rotation round after round till tired, it is not unusual to do up to a few hundred rounds at a practice session. In the older days, some had done up to a few thousand rounds, and even to ten tho‘usand rounds! When the above four forms of hand‐methods are mastered, the pair should proceed to four more forms: pulling,  splitting, elbow-striking and shoulder-striking in the training system called Da Lu. Only after one has become proficient in the use of these eight hand-methods, should one start to make enquiry (to test) the opposite party’s energy. In pushing-hands, the movement of eyesight generally follows that of the hands.

Form a habit of doing all these in a correct way. When a good foundation is laid, it will be easier to reach the advanced stage of development. It is necessary to observe the rule of gradual progression. Avoid any hasty desire for success. Kungfu (skill developed through a long time of hard training) is an accumulation of improvement day by day and bit by bit.

There are quite a number of diferent forms of pushing-hands exercise. The basic four hand-methods practice on fixed stance, the same practice with moving steps, and Da Lu are the chief ones; while the so‐called “Rib-reaching”, “Folding up” and “Old Cattle Energy” are more advanced auxiliary exercises designed to develop a certain skill or power; and finally there is “Free-flower-picking” as a form of free sparring. However, pushing-hands on fixed steps is fundamental to all. Therefore, it is necessary to start with it in learning the art of pushing-hands.

When starting to do rotation practice, all the movements should be done to the required degree and it is advisable to gradually enlarge the movements and make them more and more rounded, avoiding any appearance of bumps and holes in one’s posture, any severance and discontinuity in one’s movement, and any defectiveness in the methods employed. Pushing-hands on fixed stance allows no moving of the rear foot, and any such moving is usually counted a loss of one point in a contest. Therefore, in the practice one should increase his reach only by extending the movements of his arms and trunk and his Counterpart should evade the closing in by sitting back on his rear foot as far as needed, and then neutralise the on-coming force at the apt moment. It is not allowed to resist or to ward off it with force. Only when one is so closely pressed by the on-coming force that any neutralising movement is no more possible, will he be allowed in practice to move a step backward, and if only half a step is needed, then just retreat half a step, not any more. Whether advancing or retreating, the two should maintain attachment to each other. Practising in such a manner, a kind of adhering and sticking energy will be gradually developed as time goes by.

The next step is to take up folding up practice and Da Lu to develop further the flexibility and tenacity of the waist and legs, and for the training of advanced skills. One important thing to remember is not to let your self go into inquiring (testing) your opponent’s energy too early. The common saying “Practice makes perfect” is most suitably applied to pushing-hands. Just concentrate your effort and attention on doing your daily practice, by and by, there will develop in you the sense of knowing how to “interpret energy.” When you really knows this you will be able to make use of the technique of overcoming hardness with pliability, and to use “four ounces to deflect a thousand pounds”

The sentence “Use four ounces to deflect a thousand pounds” in the “Song of Pushing-hands” denotes a method with the highest efficiency employed in pushing‐hands. To achieve this, the primary demand after getting into contact with the opponent is “no letting go and no resistance”. Though the phrase “no letting go” surely denotes not getting separated from each other, but in fact it is not that simple. One should let some part of his arm, by his keen sense of touch, get adhered to the opponents. And in this state of adherance, one should follow the opponents movement, at the same time, issue a very slight amount of energy to try to drive the opponent into a disadvantageous or unstable position. At this juncture, if no counter-acting energy is felt (that is, at the moment when a sense of lightness appears from a sense of heaviness), one could use any hand-method that deemed fit to send the opponent off his feet. And if a sense of heaviness is felt at the attached point, one should slightly loosen the attachment to let opponent have a sudden feeling of emptiness, and follow with an attack immediately. That will send the opponent away much farther. Such is the effect of first making use of the principle of “no resistance”, to leave ones opponent in a state of being suddenly lifted from his root, and then immediately followed with the technique of “no letting go” to set him of balance. The phrase “no resistance” may be understood from the wording as not to use any strength and let oneself be handled in any way by the opponent, however, it is not entirely so. To be handled in any way by, the opponent will place oneself in a passive position, while “no resistance”   embodies an active spirit in making one’s movement suited to any of the opponents. Therefore, in pushing‐hands, while it is necessary to be able to receive  whatever comes from the opponent, it is also imperative to use ones keen sense of touch to find out the substantial and the insubstantial part of the opponent’s body, and to discriminate the real and the fake of his offensive or defensive movements so as to be able to adapt ones own movements to that of the opponent’s.

To counter an opponents forceful attack with forceful resistance is a commitment of the most serious fault in Taiiiquan, the double-weighting (this term will be explained in detail later). To hit back at any on-comming stroke right away is but a kind of natural reaction and not the way of  Taijiquan. The way adopted by Taiii pushing‐hands is “to neutralise the oncoming force first, then to follow with a counter attack”. And its also necessary to get oneself into a superior position, and one’s opponent, an awkward position before making the counter attack. Thus, one will be able to gain victory without spending much effort. This is in accordance with what is said in the Taijiquan treaties: “To meet hardness with softness is termed getting away”; “to get oneself into a superior position, and one’s opponent, an awkward position, is called adhering to.” One should take any on-coming force, big or small, as a hard one, and not to resist it with force, but to meet it softly while evading from the attack. This is what is meant by “getting away.” To create a superior position before making the counter attack, one must catch the right opportunity and make use of the advantageous situation, or try to get out from an awkward and disadvantageous position in time.

It is naturally uncomfortable in an awkward position, and to transfer from being uncomfortable to comfortable, one must also do as pointed out in a Taijiquan classic: “If you fail to catch a good opportunity or to gain an advantageous position, your body will be in a state of disorder and the cause of such a fault must be sought from the waist or legs.” That is: in pushing-hands, if the waist senses some discomfort, adjust the legs and the trouble will be gone; and when the legs are not properly placed, hard to bare one’s weight and feeling uncomfortable, adjust the waist, and the problem will be solved. We must also see that when one‘s own body is in a comfortable state, there is no question that the other party is in a state of discomfort, and vice versa. And when one is in a superior position, this is the time to issue energy to upset the opponent. And remember: not a split‐second’s delay; any delay, the opportunity is lost and the situation is changed. Thus the aim of pushing-hands training is not to improve our natural reaction, to make it quicker and more forceful, but to inhibit and remould it. And it does not mean “not to use any force”, but to use a necessary amount of force at the right moment and with much greater effects.

The principle “no letting go and no resistance” is one of prime importance in pushing‐hands practice. The relationship between advance and retreat could be made more interrelated. The two persons engaged in this practice should neither stick together too closely, nor get separated, but to be linked into one in the continuous rotation practice. The procedure of practice is to let one party take up the role of an attacker, the other the defender, and then have the two changed around later. If the attacker advances one inch, the defender yeilds one inch, if one foot, also one foot, not a bit more or a bit less.  Yielding less will result in resisting, while yeilding more will result in letting go. And one must remember that all advancing or retreating most take a curved path, not a straight one. Another important point is that to practise “no resisting”, it is necessary not only to yield with the hands, but to turn the waist and sit back at the same time. Otherwise, because of lack of coordination between one’s own hands and the trunk, should the trunk stay unmoved while the hands are already retreated, it will offer the opponent an opportunity of discarding the hands and reach directly for the trunk. That is why in pushing-hands, it relies chiefly on one’s waist and leg-work. To train the waist and legs, aside from laying emphasis on fundamental training, such as the practice of the various forms of foot stance: the archer stance, the riding stance, the insubstantial stance, the resting stance and the sitting stance, etc., as well as the various forms of turning and twisting the trunk, one must take note of the training procedure of “seeking first for extending and opening; seeking later for closing and compacting.”

Formerly, speaking of pushing-hands, there is one way called “getting the gate tightly closed”, and another, “leaving the gate wide open”. The idea of “getting the gate tightly closed” is that as a defensive measure against any offensive move, one should block the entrance leading toward one’s own body. It is generally correct but not always so. If one has in his command good waist and leg-work, it is all right for him to leave the gate wide open, enticing the opponent to come in. On the contrary, if one only pays attention to closing the gate in his daily practice, and has no experience in leaving the gate wide open, then, at the instance of actual encounter, should the gate be opened by his opponent, he will find himself in great alarm and not knowing what to do. Therefore, in daily practice, one should first seek to make one’s postures more and more open and extended, and later on, more and more close and compacted. It is quite the same as in learning calligraphy.

To be good at writing small size characters, one generally starts with writing big size charcters to build up a strong foundation of penmanship. When one is already good at writing big size characters, one can achieve success in writing small size characters after a comparatively short time of practice. As it is harder to extend one’s movement when one is already accustomed to compacting, the training of Taiiiquan demands extending one’s movements first to increase the reach in applying the techniques of “adhering, connencting, sticking and following, without letting go and with no resistance”, so as to make possible “With the upper and lower parts acting in unison, it will be difficult for the opponent to come in”, no matter how far-reaching is the opponent’s movement. It is required that one’s movements be more and more compacted later, so one can be quicken,and nimbler in making any change of movements which will be harder to be sensed by the opponent. This is the training method designed for reaching a higher level of accomplishment: to make one’s sense of touch more sensitive one’s “hearing” (sensing) of the on-coming energy more precise, one’s “answer” (response) to an “inquiry” (the opponent’s testing move) more adequate and to discriminate the insubstantial and substantial more clearly.

Finally, a detailed exeplanation of “double-weighting” and the way to avoid it is given below.

Generally speaking, double-weighting means that substantiality and insubstantiality are not clearly differentiated. It is said in the Taiiiquan classics, “The Insubstantial and the substantial should be clearly discriminated. Each single part of the body has both an insubstantial and a substantial aspect at any given time, as does the body in its entirety.” Therefore, in every posture taken, and in the way of issuing energy, there should be differentiated aspects of the substantial and the insubstantial. In pushing‐hands one must first seek to find out the insubstantial and the substantial aspects of the opponent’s postures and movements, as well as in his way of applying a defensive or offensive technique and in issuing energy. Then one should make good use of the opponent’s insubstantiality and substantiality found by attacking the insubstantial and evading from the substantial, and at the same time, one should make subtle and varified changes of the insubstantial and substantial aspects of his own, so as not to let them be found out by his opponent, or to puzzle and mislead the opponent by feinting. If one could not have the insubstantiality and the substantiality either of his own or of his opponent clearly discriminated, or to meet substantiality with substantiality, he is bound to be defeated in the pushing‐hands. Therefore double‐weighting is the most serious fault that must beavoided in pushing-hands. It is said in the Taiiiquan treaties: “Many people have spent years in practising Taijiquan, yet are often seen unable to apply it for practical use but to be generally subdued by others as the result of not having perceived the serious fault of double-weighting.” This shows that double-weighting is not only like an unnoticeable pitfall that one is liable to fall into at any time th is also like a sickness that could not be easily diagnosed and got rid of.

Letting both feet exert force against the ground to bear the weight of the body equally is certainly double-weighting. If both feet are exerting force but letting a greater part or the whole of one’s body weight be borne by one foot, with the other foot bearing a lesser part of body weight or just for the sake of balancing the body, that is not double-weighting. This is the generally accepted view. However, in actual practice, many Taiiiquan lear‐ ners are not quite clear about how to be in the state of non-double-weighting.

More often than not, they will think that it is not necessary for the insubstantial foot (leg) to exert any force. They fail to see that only when it is also exerting some force, can the body be kept in equilibrium and the centre of gravity stabilized. However, the force of the insubstantial foot should not be exerted against the ground, but in the emptiness just for balancing. If the insubstantial foot exerts force against the ground, one’s centre of gravity will tend to move out of the base; or if the insubstantial foot does not exert any force, he will be easily set off balance by the opponent’s slight push or pull. This is why we find such a statement in the Taijiquan classics “To be insubstantial is not a state of totally devoid of effort.” And we must also study and make good use of its counterpart, “To be substantial is not a state of being totally fixed onto the ground”, the gist of being in such a state is rather simple: think of your head as if being lifted upward by a string suspended from above.

If one has no understanding of both sides of the same issue, he may have no more trouble with double-weighting, but he may be again involved with a new fault of letting all the weight dropped down and all the force exerted at one side.

In all, double-weighting denotes the stereo-form of not having the insubstantial and the substantial differentiated. To avoid double-weighting, one must be capable of making rapid and subtle changes from being insubstantial to being substantial, or vice versa, related to any part of his body or to what is on his mind. At the moment when any of the substantial part on his body is about to be shaken, one should think of letting it become insubstantial immediately and vice versa. The training procedure is to make such changes going along from a bigger part to a smaller and smaller part of one’s body, up to the size of one square inch or a single finger. Of course, such kind of refined training and high level of achievement is beyond the reach of beginners. The beginners should only follow a course of gradual progression. They should, in their rotation exercise, try to make their movements more and more open, extended and rounded at first, and more and more closed and compact, but still rounded later on. The circular form is the ideal form for smoothly neutralizing any on‐coming force at any point of contact and for quick change of movements at any time. And having one’s movements well rounded is a prerequisite for attaining a high degree of harmony and continuity. There could be in one’s outer movements, many different forms of circles: the regular, the semi, the vertical, the horizontal and the oblique circles, as well as the ovals for one assortment; and the hand, elbow, shoulder, chest, abdomen, hip, knee and foot circles for another assortment. As to one’s inner activities, there should also be some sort of circular movements, one should think of his internal organs making some slight turning and inter-massage with the assistance of deep abdominal breathing. This will aid the sending out of inner spiralling energy from Dantian (a point about two inches below navel). This will also help making ones Circulation system, ones main and collateral channels (a network of passages, through which vital energy circulates and along which the acupuncture points are distributed) unimpeded. With proper guidance and ceaseless endeavour, the beginners will eventually become masters of the art of pushing-hands.

Reference: Wu Style Taijiquan by Wang Peisheng & Zeng Weiqi p. 188-196.

Wang Peisheng creative interpretation of some Taiji principles

Master Wang’s Creative Interpretation and Application of Some Taijiquan Principles in Self-defence

Master Wang makes it a point of emphasis and has set an example to his students of how one should use one’s mind and learn from experience of success and failure after having studied carefully the theories set in the Taijiquan classics, listened earnestly to his teacher’s or anyone else’s interpretations, and watched attentively their ways of applying these principles in practising or combating. The following are a few examples:

(I) There is a principle (a sentence of eight Chinese characters) set in the Taijiquan classics attributed to Wang Zongyue of Ming Dynasty, with a note that it had been handed down by Zhang ‘Sanfeng, a Taoist on the Wudang Mountain in the Song Dynasty. The first half in four characters may be translated into English as “No excess, no insufficiency”, and the generally accepted interpretation is ‐when doing Taijiquan, whether in solo practice or in pushing-hands exercise, or sparring with a partner, or in actual combating, you should use only the very necessary amount of force, not a bit more or less; and any movement you make should be just right in position. But the second half, also in four characters, are explainable in two ways: more generally as “stretch out as your opponent bends in ” , and some would also supply the natural reverse “and contract as your opponent expands”; and less generally as “follow the bending. adhere to (or follow) the stretching.” Which is correct, or more adequate? What is Wang’s opinion?

Basically, Master Wang prefers the second one, but he would add something to it, as summed up from his long years of experience: “follow your opponent’s bending without letting him have any chance to turn to stretching; and adhere to his stretching without giving him any. opportunity to turn to bending, he will then be found in an awkward position ready to be handled easily.”

(2) There is a sentence in a known Taijiquan treatise that may be rendered into English as: If you fail to catch a good opportunity or to gain an advantageous position, your body will be in a state of disorder and the cause of such a fault must be sought from the waist or legs.

Evidently this is a very important teaching, and as there is nothing abstruse with the language, we can just do according to the advice given. But why and how? The general view is that: to a human body the legs form the foundation of every posture taken and the waist acts like the axle of the moving parts, so if there is anything wrong, fundamentally there must first be something wrong with the waist or legs, or both, so the way to correct the fault is by adjusting the waist or legs. So far so good. But what if your waist itself senses some discomfort? Adjust the waist? And what if your legs sense some discomfort? Adjust the legs? Master Wang says no, and advises: if your waist senses some discomfort, forget the waist and adjust the legs; if your legs sense some discomfort, forget the legs and adjust the waist. Try it out yourself and see- if it works.

(3) In the “Chant of Pushing-hands”, there is a sentence with seven Chinese characters, the first four meaning ‐ entice (your opponent) to advance and fall into emptiness (failing to reach his target); the last three, meaning ‐ when all conditions are met, issue energy instantly. The principle is obviously sound and clear, but what are the necessary conditions, and how to catch that very moment instantly? To those who have had some basic knowledge and training in Taijiquan, the first part of the question is not difficult to answer, the following conditions are generally taken as the necessary conditions: your opponent’s slight loss of balance, the moment he gets into an awkward position, and his centre of gravity together with the most effective line through which to attack him all being sensed and located. But the second part presents real difficulty, many may have practised for years and have not yet found a sure way of catching that very right moment. If that is the case and energy is issued at the wrong moment, all the conditions may be instantly changed to your disadvantage. Now let me offer  you Master Wang’s simple and reliable way for your reference ‐ The moment your opponent comes into contact with you, you should apply the Taijiquan principle and technique of “adhering, joining, sticking to, and following” to his every move, with no letting go and no resistance, while keeping an acute awareness of what is sensed from the point in touch with ‘ your opponent. Should he refrain from making an initiative, you could expose a point of weakness purposefully and entice him to take advantage of it During the whole course of pushing-hands if a sense of heaviness is felt , at the point of contact with your opponent, do not issue energy or restrain yourself instantly if you are about to issue; but at the moment when that sense of heaviness turns into lightness, lose no time to issue energy. Of course, to be able to catch the very right moment instantly, you must first have developed a keen sense of touch and a quick reaction through years of pushing-hands practice. Nevertheless, Master Wang’s teaching offers a simple to follow rule in judging whether the right moment is there or not. That surely is a thing of importance, and I hope Master Wang’s advice will prove useful to you.

(4) As is generally known, the cardinal principle of Taijiquan is “using the mind (thought), not strength.” Actually, in doing any physical movement, it is impossible not to use strength at all. Thus, in so saying, it is but to emphasize that the art of Taijiquan relies more on the use of one’s mind than strength to overcome an opponent. Such a principle could be more easily apprehended and better appreciated today, for it is common sense now that whatever we do are controlled by our nerve system, with the cerebral cortax of our brain as the control centre. So the really important issue regarding this principle is not why it should be so, but how it should be done.

An answer seems to have been provided in another well known classic entitled “The Mental Elucidation of the Thirteen Postures”. However, owing to the terseness and abstruseness of the original text in classical Chinese, it has been interpreted in different ways, such as:

1st – When the mind directs the qi, the mind must be calm, so the qi could permeate the bones. When the qi circulates through the body, the qi must flow freely and naturally, so the qi could be dictated easily and efficiently by the mind;

2nd – when the mind directs the qi, the qi must sink deep and steadily, so as to premeate the bones. When the qi moves the body, the body must be submissive, so as to be dictated easily and efficiently by the mind;

3rd ‐ when the mind directs the qi, the directing must be calm and steady, so the qi could permeate the bones. When the qi circulates through the body, the circulating must be free and natural, so the body could be dictated easily and efficiently by the mind.

There might still be a 4th, 5th . . . From the above, we can see that in studying a Taijiquan doctrine, it is sometimes hard to catch its exact meaning by merely studying the wording in a classic; and in listening to the interpretations offered, there might be big differences of opinion that make it difficult to follow. So do not be disturbed if you find such difficulties and differences. Test what you have learned in your practice and application, sum up your experience of success and failure bit by bit, and form your own opinions one by one as Master Wang has done and advised.

Master Wang is highly praised for his subtle, varified, accurate, and effective movements employed in pushing‐hands practice and in free sparring. He often cites a well known old saying: “How to use one’s kungfu relies totally on one’s mind-intent.” I have particularly asked him about how he uses his mind to direct his movements, and have finally focused on “What to concentrate his mind on and how to shift his points of attention in directing his movements so as to perform a certain posture or to execute a certain combative technique accurately, efficiently, and effortlessly.” The following are the summerized points:

1 ‐ Just before making any movement, think first of uplifting your head lightly and loosening the joints, especially the shoulder ioint and the hip joint. This is a necessary prerequisite to make possible your facing the opponent with an attentive spirit and keeping the limbs in a fully relaxed state, so as to be able to respond quickly to any change and do the stretching or bending to the required extent.

2 ‐ When y0u are doing Taiiiquan in its solo form, you should have in mind a picture of meeting an opponent and that you should use a certain posture or Taiiiquan technique that deemed fit to neutralize his attack or to set him off balance while he is in a certain imagined position. Thus you must first have the knowledge of the combative use of every movement of every posture as told by Master Wang in this book, or by other competent Taiiiquan masters. Only by practising Taiiiquan with such a picture in mind could you have the possibility of making actual use of it in combat.

3‐ Whatever the form and number of movements used in a certain posture, there is a general principle, also a basic requirement, that your arms and legs should move, coordinately, that the shoulder should come into unison with the hipioint, the elbow with the knee, and the hand with the foot. To meet such a requirement, Master Wang’s way is to think of letting the three vital points on y0ur arm meet with or separate from the three corresponding vital points on the leg, those on the right arm in correspondence with those on the left leg and those on the left arm in correspondence with the right leg, one after another in succession in the course of the movement. Let them unite with each other when doing a “closing” movement, and separate from each other when doing an “opening” move‐ ment. All such uniting and separating should be led by the “insubstantial arm” and- one’s mind should chiefly be concentrated on it. The “insubstantial” arm is one on the same side, of your “substantial” leg (one that bears the greater part of your bodyweight). Between the arms and legs, their “insubstantiality and “substantiality” coincide with the opposite party on the other side of the body, i.e. if the right leg is “substantial”, the left arm is “substantial”; in this case the left leg is “insubstantial”, as is the right arm. The three vital points on the arm are: the Jianiing point at the indented part of the shoulder girdle, near the neck; the Quchi point at the outer side of the elbow; and the Laogong point at the centre of palm; the three vital points on the leg‘are: the Huantiao point at the outer side of the hipioint; the Yangling point at the outer side of the knee; and the Yongquan point at the arch of foot. (See Appendix I I I : Diagram of Vital Points Mentioned in this Book) .

Thinking (focusing and shifting your points of attention) in such a manner achieves two things: one is to let the mind direct the movement of the body via the movement of “qi”, since the “qi” moves through a path along which are spread the vital points (as already known and made use of in acupuncture); another is to bring about a unison of the respective parts in a more precise and quicker manner, and to reach a stronger state, since a point on a limb is much finer than a part of the limb, a thought of unison comes quicker than the act of unison, and an external unison actuated by an attentive thought in the mind is stronger than a merely superficial external expression of unison.

4 – As the point of your opponent’s weakness is shown, his being in a disadvantageous position or his slight loss of balance is sensed, and you are to send him off his feet, issue the energy from the bottom up by pressing the heel of your rear foot with a snap against the ground and at the same time think of the palm of the hand that is placed in the rear and is in line with the centre of gravity of your opponent. Do not place your focus of attention on the contacting point (or the fore contacting point, if there are two or more points contacted), nor on the object or the direction your eyes are looking at. Some may raise a question or have a doubt of whether this is in harmony with the general principle “at the instant the mind thinks of something, the eyes should be looking there, and the hands and feet should have reached there.” Still some others may find that on this point Master Wang’s way is even somewhat different from his teacher, Yang Yuting’s. Yes, they are different asMaster Wang has told me, and not without reason. According to Master Wang, in actual application, at the point of issuing energy, your eyes are looking at the direction toward which you are to issue your energy, and you yourself and your opponent should be linked together into one, so the contacting point should not be shifted at all, and therefore needs no more attention. But to enhance the effectiveness or to multiply the forcefulness of your energy sent out upon your opponent, no energy should be sent forth from the contacting point by you, but energy should be sent from bottom up and from the rear end to the foremost end, and that requires your full attention to ensure its being correctly done. And only when you and your opponent have been formed into one at the moment of operation, the energy you are sending out could then reach the target you have set on your opponent’s body instantly.

Try out Master Wang’s way, see if it works, at least he has offered us’something that has made his art of Taiiiquan outstanding in combative use.

Reference: Wu Style Taijiquan by Wang Peisheng & Zeng Weiqi p. 3-8.

On the Value of Yi Quan 

By Han Jing Chen

As soon as it emerged Yi Quan rose to fame for its instant and huge explosion of energy in combat. This power is traditionally named as the “Whole Power” or the “Hunyuan Power” – the power of integrating all the elements.

The theories and effectiveness of Yi Quan soon interested the entire circle of martial arts, as a number of people began to study and explore the unique features of Yi Quan. This trend has continued and become even stronger today. There have been many works written about Yi Quan, however most are stuck in the superficial, the partial or even the working of the mind.

There have been no works so far that provide a complete and systematic explanation of Yi Quan. Not surprisingly, Master Wang Xiang Zhai, the founder of Yi Quan, said that “My way will not be truly understood until after 100 years.”

As a late comer, I dare not spare any efforts in learning the art. Despite my shallowness, I would like to present to you all that I have gained from practicing and exploring Yi Quan and what I consider to be the most valuable aspects of it. As the theoretical system of Yi Quan is intimately connected to traditional Chinese culture, I must define a few terms so that they can be better understood later.

1) Pure Nature: It means the objective world that is true with its own laws of evolution. It can otherwise be called Natural Ecology.

2) Habitual Nature: It means self-conscious speeches and behaviors that we human beings develop by regulating, continuously practicing and intensifying such speeches or behaviors using our subjective ideas. The Habitual Nature becomes even more natural over time, as to another who just comes out of the toilet, one may naturally ask ‘Did you eat?’

3) The Applied Nature of Perfect Combination between the Objective Conditions of a Subject and the Objective Needs of an Object:
As the name clearly states it becomes unnecessary for me to explain it any further.

1) Representative Wholeness:
It means the wholeness of the body that is visible as shown by body shapes.

2) Intentional Wholeness:
It means the wholeness of the body that human beings design, create and believe to be whole by using their subjective ideas.

3) Wholeness formed through Organic Integration, with Unison and Harmonization between the Internal Mechanism and the External Mechanism with Clear Purposes.
This is the highest and the best state of wholeness that the Chinese nation values.

It is the idealistic ultimate objective of perfection for human beings.
From Hunyuan things develop their varied natures. If it has to be described in scientific terms, Hunyuan includes any and all crystallizations of the human knowledge. It is also where the saying originates that “To discourse in a way that one deems appropriate” in Buddhism.
For the same sake, it occurs that a given thing has to be explained in overly complicated ways.

The Value of Yi Quan
Huanjin – Jin Transformation
The concept of Huanjin or Jin Transformation has been in the field of traditional martial arts for a long period of time. When and by whom first raised the term cannot be verified. So, the questions have to be left to historians. Hereby I will only talk about what the Jin Transformation really is.

The so-called Jin Transformation means to change the habitual usage of strength or moving mechanism that is formed in the physical labor of human beings (which is known as the “muddy Jin”) into the habitual usage of strength or moving mechanism that is needed by the martial art or any other special sport through special training methods and processes.

In Yi Quan the Jin Transformation is done through posts, which is an extremely important part of the practice. Yi Quan does not stay at such representations as the framework of Kung Fu, stamina or Kung Fu, but goes on to study extensively the essence in depth, intending to perfect both the internal and the external moving mechanisms. Thus, it adds new and more varied contents to the traditional concept of Jin Transformation.

So, on many occasions, I expressly tell everybody that the posts appeared a long time ago and were not unique to Yi Quan. However, it was Master Wang Xiang Zhai who rediscovered the posts and gave new, varied and particular contents. Moreover, it was also he who elevated the posts into the primary place and throughout the entire training process.

The Value of Posts
Body Frame Preparation:
The so-called “Body Frame Preparation” means to develop the optimal structure of the human body according to the modern knowledge system.

In the understanding of the body structure, Yi Quan was the first to establish the three-combination rules
The combination between the physical structure of organs and their physical functions;
The combination between the need to protect our life and the need to advance;
The combination of the structures formed from the above two combinations.

This optimal martial structure is consistent with the physiology of the human beings, which helps improve the health and treat illnesses, and meets the needs for one to protect himself and when necessary attack others. In the field of Yi Quan, this optimal structure is named as Hunyuan Posts that help people to find the Hunyuan Power.

In the testing practice of Yi Quan the elementary structure that one obtains is put into one’s own movements or when there is any resistance. After being tested constantly, it is corrected by feedbacks that one receives. As the saying goes, “Find it inside you and then go to rediscover it outside your body.” In this way, the structure is gradually improved to form a good moving mechanism. The process is called Shili – the testing of the power. The power originates from the standing post, is known to you when you test it, and becomes owned by you when you use it.

The Understanding of Strength
Yi Quan develops such views about strength as “You are wrong as soon as you try to use any strength” or “You are powerful when you feel comfortable with yourself,” which run counter to the preexisting ideas of practitioners. These views are unimaginable or unacceptable to common people, not to mention martial art practitioners. So, there are people who raise quite objective oppositions – “How can I beat without any strength” or “You do not have the power if you feel comfortable, and you have the power only when you feel uncomfortable.”

The non-use of strength view of Yi Quan has been put forward to oppose to the power that one produces by tensioning or loosening his muscles, to people who always play the tensioning or loosening game, and to the “muddy Jin” as mentioned above.

On the basis of the traditional view that “Those who have longer sinews are more powerful,” Yi Quan goes deeper and develops understandings or methods that are more effective in a shorter period of time. It expressly raised the pithy guiding principle that the “The power exists in the sinews and the spirit in the bones.” Compared with the power from the tensioning or loosening of the muscles, the power of Yi Quan is more penetrating, more destructive and more consistent with the moving needs of the human body. The saying that “You are powerful when you feel comfortable with yourself” means to establish a good and smooth moving mechanism that provides no obstructions to the whole and complete release of the power, so that the hitting force is effectively improved.

The Holistic View:
It is known by all that wholeness is of the utmost importance in Yi Quan. Common people usually tend to replace the Wholeness with the Power of Wholeness. They cannot be more mistaken.

The Power of Wholeness is nothing more than an external representation that Yi Quan appears to one in an instant. In fact, the Wholeness of Yi Quan means the holistic view – the overarching principle or measurement for one’s judgments and practicing – which is the essence of the Chinese national culture. It runs through one’s understanding and practicing processes, meaning to never let go any detail however minute it may be. It extends the connotation of Body Realization. It is the one and the only way to the upper level that “The spirit becomes more complete when the movement is more minute”, or “Respond to it at the time you feel it.”

The Connection Between Theory and Practice:
In studying the activities of ideas and the body, Yi Quan follows the traditional doctrine that “Knowledge and action are one.”

It raised a pragmatic rule – “Whether or not you get the feel about abstract theories in your body.” It opposes empty talks, or any fantastic exaggeration of the role of the mind, or any training methods that try to force any ideas on one’s body. As far as I can see it, one who practices such methods may feel quite good during exercise, but will loose all of them in a true fight. Moreover, the blind practice should be opposed to. The blindness means that if he fails to achieve the expected result, one often blames himself for not working hard enough, other than reconsidering if there is any problem in what he has practiced. There are also many other phenomenon that seem reasonable but are wrong, which I will not discuss at this time.

The Unity of Opposites:
In Yi Quan the traditional Yi Yang view is adopted in the study of the opposite elements, commonly known as contradictions in the martial movement. In the traditional culture, the relationships between the opposite elements are classified into: the unity of opposites; the mutual rooting and dependence; and the waxing/waning and conversion between yin and yang.

It inspires Yi Quan to start with the particularity and the generality of things, proceed to study the organic connections between opposite elements, and finally find solutions to solve the contradictions. It makes it a truly feasible process or a natural result for one to feel no resistance and beat the opponent in the combat, as is always dreamed about by martial art practitioners. In this way, one enters the supreme realm where he expresses himself fully and independently and fills his movements with rich contents.

As Master Wang Xiang Zhai said, “The basic and fixed rules are that the internal should flexible and agile, the external should be tall and straight, and you are powerful when you feel comfortable with yourself. The references should also be found in such pairs as the firm and the soft, the void and the solid, the active and the inactive, the tense and the loose.”

The Entry into the Realm of Necessity:
In the true Yi Quan combat it often ends with just one punch. This spectacular phenomenon is understood by many as “a strike with all one’s might” or “a desperate strike” or even “the mad dog’s move.” How ignorant they are!

The occurrence is because Yi Quan has moved from the realm of judgments and contingencies to the realm of perfection and necessity. As Master Wang Xiang Zhai said, “You feel like a great furnace that melts whatever that comes to you. You have the endless power of the universe. You feel like walking on the water and move like the mountain moving.” In this, he has passed the stage that “Bodhisattvas Fear Causes, Sentient Beings Fear Effects.”

Generally speaking, Yi Quan builds on the traditional Chinese culture and studies the martial practice. It inherits the traditional martial arts, as well as introduces new human knowledge. After being rediscovered, re-practiced and re-verified repeatedly in a complete and profound way, it has established its own principles and rules to guide one’s martial behaviors. It comes to be an independent system that covers brand-new theories and unique training programs centered on practice. Here ends this article, which I have written with whatever comes to my mind. I will go on to discuss further details in another article.

By Han Jing Chen in my apartment in Zhuhai, deep into the night of September 2, 1998

Reference: History of Yiquan and the han family Facebook

Han Xingqiao

Master Han xing Qiao was born in Shanghai, China in 1909.

Master Han Qiaos’ father,(Han you Sun), was a member of the imperial guards in the forbidden city. He was the personal bodyguard of Teng Hou Zhang. His Kung Fu background was diverse, but he was noted as a Ba Ji Quan stylist. The elder Han was also a doctor of medicine. Master Han You taught his son Xing Yi Quan, Ba Gua Quan, and Ba Ji Quan.

Master Han Qiao was an adept student of martial art and began a life in the martial arts with some of the best teachers in all of China. His instructors in Kung Fu included
Wang Lao De – Shuai Jiao
Yao Xin – shuai Jiao
Deng Yun Feng – Xing Yi Quan
Wang Zhang Heng – Xing Yi Quan
Liu Cai Chen – Xing Yi Chen / small frame Tai Chi Quan
Lin (Liu) Jing Qinq – Ba Gua Quan
Yiao Fu Chun – large frame Tai Chi Quan, Xing Yi Quan
Shang Yun Xing – Xing Yi Quan
Wu You Wei – founder of Liu He Ba Fa… (water boxing) who was also a student of Qieu Xian Tan in Shanghai
Qieu Xian Tan – Tui Na, one finger / chinese medicine … helped master Wang research many things and introduced Master Han to Wang
Wang Xiang Zai – founder of Yiquan, disciple of Guo You Sheng…Internal Kung Fu

Master Han Qiao was the disciple of Yiquan master Wang Xiang Zai at the Zenith of his life. In 1931 master Han was introduced to master Wang by master Hans teacher of internal medicine, Master Qieu Xian Tan in Shanghai.

Master Qieu Xian Tan in Shanghai. It was there and then that Master Wangs Yiquan was coalescing. Master Wang was exchanging many ideas with master Qieu, including the concept of zhong ,( pile standing, or keeping), one of the structural foundations of modern Yiquan. Master Qieu had an extensive library that held all of the classics, and in them Wang rersearched the ancient health dance, and the Yi ji Jing, (the shaolin book of tendon changing and bone marrow cleansing). All of these concepts where decoded by master Wangs real ability and feeling. In this sense they were not added on to his Yiquan, but instead instructed him in what Yiquan might be.

In 1931 Master Han instantly became an ardent student of Master Wangs , ( Master Wang adopted master Han as his real son and brought him into his home), for the next 15 years, until fate and politics took them to different parts of the country.

In 1938 Masters Wang and Han moved to beijing. In the northern Capital Master wang began teaching students at Beijing Si Cun Academy. Master Han assisted Master Wang and the art of Yiquan was spread and developed further. Both Masters never ceased to find something new in their understanding of what Yiquan is. The method and curriculum changed over time. One example is seen in Master Wang’s Fa Li practice. The 1930s is the only time we see Master Wang give instruction in Fa Li as a separate practice. By 1939 he stopped this distinction stating “All of the Zhong are Fa Li” . To Master Wang’s understanding this seemed clear. Some of the older students took this superficially and began a new invention of making Zhongs first imaginarily soft ,(Song), and then imaginarily hard,(Jing). The first principle of Yi Quan is natural of course. Neither soft nor hard actually exist in Nature. It is only once we make a statement of mind that these things come into comparative distinction. For Master Wang, Yi Quan became simple, and more so over time. In the later days of his life, he taught only the main three Zhong.

In 1973, Then premier Zhou Enlai personally appointed Master Han to introduce Yi quan theory into the state sports commission. The expression of Yiquan in modern sports was an honor. Master Hans ability to teach Yiquan principles translates to other aspects of life.

Later Master Han was appointed the president of Xinjiang Wushu Association.

Master Han can also be noted for his skill as a doctor, having been trained by numerous teachers, especially the instruction of Qieu Xian Tan. Master Qieu taught Master Han the Tui Na art of one finger treatment,(as well as chinese medicine). Master Han Qiao was an associate professor of Xinjiang traditional chinese medical collage and the traditional chinese medicine association, Chairman of the Xinjiang province division.

After retirement from medicine Master Han still focused on Yiquan development and research. He never stopped teaching Yi Quan. In 1985 with the support of the Hong Kong Yi Quan Association, Master Han opened the Zhuhai Yi Quan training center, in the city of Zhuhai. In 1990 Master Han was appointed Chairman of the Yi Quan Research Association.

Master Han Xing Qiao deeply felt that martial arts is within the Spirit of the Chinese Nation, culturally and philosophically , deep and profound. After more than Sixty years of practice and research, in 1993 Cosmos Books of Hong Kong published “YI Quan Xue”. This book includes Yi quan main theories and outlines the methods of practice, including the aspects of health preservation and real combat technique.

Master Han Qiao had five boys and one girl child who succeed him. All of the boys are doctors and a few are noted as Yi Quan instructors. One son, Han Chen Jen asked to rename Yi Quan as Han Shi Yiquan, (Han family Yi Quan). This permission was given upon Master Han Qiaos’ passing in october of 2004 at the age of 95. The reason the name was given is simple, this Yi Quan method is the understanding of the essence that Master Han Xing Qiao transmitted to Master Han Chen Jen. The name distinguishes the art from other schools of Yi Quan who may have a different concept of how the principles of Yi Quan translate into practice.

Reference: History of Yiquan and the han family Facebook