1. Your study should be broad, diversified. Do not limit yourself. This principle can be compared to your stance, which moves easily in many different directions.
2. Examine and question. Ask yourself how and why T’ai Chi works. This principle can be compared to your sensitivity, which is receptive to that comparison which others ignore.
3. Be deliberate and careful in your thinking. Use your mind to discover the proper understanding power.
4. Clearly examine. Separate concepts distinctly then decide upon the proper course. This principle can be compared to the continuous motion of T’ai Chi.
5. Practice sincerely. This principle can be compared to heaven and earth, the eternal.
Reference:
Translations of early Unknown Tai Chi Masters
Waysun Liao Tai Chi Classics
ISBN 1570627495
p. 125-126
1. Do not be concerned with form. Do not be concerned with the ways in which form manifests. It is best to forget your own existence.
2. Your entire body should be transparent and empty. Let inside and outside fuse together and become one..
3. Learn to ignore external objects. Allow your mind to guide you and act spontaneously, in accordance with the moment.
4. The sun sets on the western mountain. The cliff thrusts forward, suspended in space. See the ocean in its vastness and the sky in its immensity.
5. The tiger’s roar is deep and mighty. The monkey’s cry is high and shrill.
So should you refine your spirit, cultivating the positive and the negative.
6. The water of spring is clear, like fine crystal. The water of the pond lies still and placid. Your mind should be as the water and your spirit like the spring.
7. The river roars. The stormy ocean boils. Make your ch’i like these natural wonders.
8. Seek perfection sincerely. Establish life. When you have settled the spirit, you may cultivate the ch’i.
Reference:
Translations of early Unknown Tai Chi Masters
Waysun Liao Tai Chi Classics
ISBN 1570627495
p. 126
1. Taijiquan. Thirteen postures.
The marvel lies in the nature of qi; yin and yang.
2. It changes into infinity and returns to the one.
Returns to the one, taijiquan.
3. The two primary principles (yin and yang) and four manifestations are without boundary.
To ride the wind, the head is suspended at the crown, from above.
4. I have words for those who can understand:
“If the yonquan (bubbling well) has no root, or the yao (waist) has no control, life long practise will be in vain”.
5. There is no secret about the substance and function, they interrelate.
The only way is to let wide and flowing qi extend into the fingers.
6. Always remain in central equilibrium during peng (ward off), lu (roll-back), ji (press), an (push), cai (pluck), lie (split), zhou (elbow strike) and kao (lean-on), and also when steeping forward, sitting backward, looking left, looking right, and staying centered.
7. Neutralizing without neutralizing, yielding without yielding.
Sit back before you move forward.
8. When the body is like a cloud, the whole body functions as the hands.
The hands are not [only] the hands.
9. The mind must always remain aware.
Reference:
The Song of Substance translated by Wee Kee Jin
Taijiquan Wuwei: A Natural Process
ISBN 9780473097813
1. Root and twist the foot, allowing power to travel up the leg.
2. Let the power spring upward at the knee.
3. Allow the power to move freely in any direction at the waist.
4. Drive the power upward through the back.
5. Let the power penetrate to the crown point at the top of the head.
6. From the crown point, mingle the power with your chi and circulate it through the entire body.
7. Drive the power to the palm.
8. Push the power to the fingertips.
9. Condense the power into the bone marrow throughout the entire body.
10. Merge the power with the spirit, making them one.
11. Listen with your mind at the ear, almost as if condensing slightly.
12. Concentrate at the area of your nose.
13. Breathe to the lungs.
14. Control the mouth, carefully regulating the breathing.
15. Spread the power to the entire body.
16. Push the power to the ends of body hairs.
Reference:
Waysun Liao Tai Chi Classics
ISBN 1570627495
p. 83
Attributed to T’an Meng-hsien
(as researched by Lee N. Scheele)
The Song of Peng
What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the ch’i to the tan-t’ien,
then hold the head as if suspended from above.
The entire body is filled with springlike energy,
opening and closing in a very quick moment.
Even if the opponent uses a thousand pounds of force,
he can be uprooted and made to float without difficulty.
The Song of Lu
What is the meaning of Lu energy?
Entice the opponent toward you by allowing him to advance,
lightly and nimbly follow his incoming force
without disconnecting and without resisting.
When his force reaches its farthest extent,
it will naturally become empty.
The opponent can then be let go or countered at will.
Maintain your central equilibrium
and your opponent cannot gain an advantage.
The Song of Chi
What is the meaning of Chi energy?
There are two aspects to its functional use:
The direct way is to go to meet the opponent
and attach gently in one movement.
The indirect way is to use the reaction force
like the rebound of a ball bouncing off a wall, or
a coin thrown on a drumhead,
bouncing off with a ringing sound.
The Song of An
What is the meaning of An energy?
When applied it is like flowing water.
The substantial is concealed in the insubstantial.
When the flow is swift it is difficult to resist.
Coming to a high place, it swells and fills the place up;
meeting a hollow it dives downward.
The waves rise and fall,
finding a hole they will surely surge in.
The Song of Ts’ai
What is the meaning of Ts’ai energy?
It is like the weight attached to the beam of a balance scale.
Give free play to the opponent’s force
no matter how heavy or light,
you will know how heavy or light it is after weighing it.
To push or pull requires only four ounces,
one thousand pounds can also be balanced.
If you ask what the principle is,
the answer is the function of the lever.
The Song of Lieh
What is the meaning of Lieh energy?
It revolves like a spinning disc.
If something is thrown onto it,
it will immediately be cast more than ten feet away.
Have you not seen a whirlpool form in a swift flowing stream?
The waves roll in spiraling currents.
If a falling leaf drops into it,
it will suddenly sink from sight.
The Song of Chou
What is the meaning of Chou energy?
Its method relates to the Five Elements.
Yin and Yang are divided above and below.
Emptiness and substantiality must be clearly distinguished.
Joined in unbroken continuity,
the opponent cannot resist the posture.
Its explosive pounding is especially fearsome.
When one has mastered the six kinds of energy,
the applications become unlimited.
The Song of K’ao
What is the meaning of K’ao energy?
Its method is divided into the shoulder and back technique.
In Diagonal Flying Posture use shoulder,
but within the shoulder technique
there is also some use of the back.
Once you have the opportunity and can take advantage of the posture,
the technique explodes like pounding a pestle.
Carefully maintain your own center of gravity.
Those who lose it will have no achievement.
If you look carefully at the point where the pillars of a bridge bear the structure’s enormous weight, you will often find a small cylinder. This astonishing feature is known as a “bridge bearing.” The purpose of the bearing is to take the weight while giving the entire structure maximum flexibility.
Bridge bearings transfer loads and movements from the deck of the bridge down to the substructure and foundations. They make it possible for the structure to withstand the vibrations of traffic and the expansion and contraction caused by temperature variations. It is also thanks to these bearings that bridges are able to withstand severe winds, tremors and earthquakes.
The bearings are designed to redirect the forces that move over, through and around the structure. Engineers study the “downward forces” that pass through the center of the bearing, the “transverse forces” that move horizontally through the bridge or alongside it, the “uplift forces” that enter the structure from the earth and “rotational forces” that can twist in any direction.
Our feet have a natural bridge-like structure, arching between the ball and heel. They, too, have the capacity to absorb and redirect forces moving in all directions. Training to use the “red triangle” (pages 84–85) takes advantage of this natural structure and greatly increases your ability to react to and redirect forces all around you.
Power Training
To begin this stage of your training, stand in Wu Chi for five minutes with your weight spread evenly over your feet. Then, shift your weight slightly forwards. Let your heels come up just enough to slide a sheet of paper under them. Focus your weight: it should rest on the red triangle shown on page 84. Include this new development in your daily training, so that you are able to remain balanced and stable without any weight on your heels. Progress to the point where you can maintain all the Zhan Zhuang postures, including those on one leg, using only the “red triangles” of your feet.
As you stand in this advanced position, you will naturally engage your large calf muscles. The next stage of this practice is to focus your attention on those muscles, particularly the large gastrocnemius muscle in the bulge of your calf. Try to identify it so you are able to contract it for several seconds without engaging the muscle of your ankle, thigh or buttock and while keeping your body completely relaxed.
Once you have trained your nerves to contract and relax the muscles in both calves, include this in your daily training. Contract and relax the muscles in your left calf up to 30 times, then do the same for your right calf. Then try contracting and relaxing both calves together. Avoid tensing any other muscles: focus your training on the nerves that control the muscles of your calves.
This training develops your internal sensitivity, exercises your nerves and sharpens the ability of your central nervous system to control subtle movements within your body. There is a similar practice for your hands. When you stand in the Zhan Zhuang posture, Holding the Ball (page 13), tighten your left hand into a fist. Squeeze it tightly for about five seconds. Then release the fist and open your hand fully. Stretch your fingers as wide apart as possible. Hold for about five seconds. Then repeat up to 30 times. Do the same with your other hand. When you practice closing and opening each hand, pay particular attention to your upper arms, shoulders and chest: these should remain completely relaxed. If you notice muscles in your upper body tensing, direct your attention to them and relax them.
These two mind-training exercises can become part of your daily practice. Gradually increase the length of time you spend standing with your weight on the “red triangles” of your feet. The the untrained observer, your feet appear flat on the ground, but, as in this photograph of the young Professor Yu, you develop the pump that will transform your practice.
Deeper Strength
A deep connection with the heart is essential for your health and your martial arts power. You develop this connection through your Zhan Zhuang training and the advanced work on the “red triangle” of your foot (pages 84–89). To go further, you need to use the power of your imagination to draw more deeply on the energy of the earth. Clearly visualize the basic triangle from the tip of your head to the base of your feet. Imagine that your feet go straight down into the earth. As your practice deepens, you will feel a second, inverted triangle extending downwards and holding you to the earth.
You can use this deep strength in the martial arts to take the incoming force of an attack into your body and direct it down through your rear leg. If you are learning for the first time, hold a Zhan Zhuang posture to one side and ask a friend to lean on your arms. Keep them in place without tension, directing the pressure down through your back foot.
Through your Zhan Zhuang training, the energetic structure of your body becomes increasingly stronger. Keeping this clearly in mind is vital to the power of Da Cheng Chuan. It is the secret of relaxed strength of advanced practitioners, such as the two masters in this photograph: facing Master Lam is Master Guo Gui Zhi, three times national martial arts champion of China.
When the arms are held in the fundamental Zhan Zhuang position, Holding the Ball (page 13), three principal triangles are involved. Two are formed by the shoulder, elbow and wrist of each arm. The third runs from shoulder to shoulder and connects to the first thoracic vertebra of the spine. These three triangles, combining structural and energetic geometry, remain intact under all pressures, but move flexibly without tension.
Reference:
The Way of Power by Lam Kam Chuen
ISBN 9781856751988
When the heart is not quiet, one may not concentrate. Lifting the hands, moving forward, backward, left, and right, will focused direction. Therefore, the heart must be quiet. From the moment one initiates motion, its not determined by the self. You must quiet the heart and understand with your body. Your movements follow those of your opponent. Follow bending with extending with extending. Do not let go nor resist. Bending and extending are not determined by you. When the opponent is strong I am also strong. When the opponent is weak I am still strong. My intent always arrives first. You must pay attention at all times. Wherever there is contact, there is a focus of concentration. In the midst of not letting go nor resisting you must gather information and proceed from there. After a long period of practice, you will be able to use this information physically. This is completely dependent upon the use of intent and not on force (jing). Eventually, the opponent is controlled by me, I am not controlled by others.
The Body is Agile If the body is sluggish, one cannot advance and retreat as desired. Therefore, the body should be agile. When moving the hands, one most not be dull. If I feel the opponents power has touched my skin, my intent has already penetrated his bones. The hands support and all is unified in a single qi. If the left is heavy it becomes empty and my right hand has already struck. If the right is heavy the it becomes empty and my left has already struck. The is like a wheel. The entire body most coordinate its individual movements. If there is any part that does not move in concert with all others, the body will be in chaos and powerless. The root of the problem is found in waist and legs. First, the heart follows the body. Follow the opponent and not the self. Later, the body follows the heart while still following the opponent. If one move without following the opponent, movement will be sluggish. If movement follows the opponent, it will be alive. If one follows the opponent, one’s hands will be sensitive and the opponent’s power may be judged exactly. The distance of the opponent’s attack will not be miscalculated even by a hairs breath. Moving forward and backward, advancing and retreating will be appropriate. The longer you practice, the more refined you technique will become.
The Qi is Stored If the qi is dispersed and not stored within, the body will easily lapse into chaos. The qi should be held in the spine. The breath should be smooth and fill the entire body. Inhalation is closing and storing, and exhalation is opening and releasing. During inhalation one naturally rises and holds the opponent up. During exhalation one naturally sinks and knocks the opponent away. This involves the intent leading the qi and not the strength leading the qi.
The Force (Jing) is Complete The force of the entire body is trained into a unified whole. Substantial and insubstantial are clearly differentiated. When issuing force, there must be a root. The force rises from the heel, is controlled by the waist, and manifests in the fingers. It issues from the spine. One must also raise all of one’s spirit. Just as the opponent is about to issue force but has not, my force has already intercepted the opponent’s. I must not issue my force earlier or later. Even if you feel as if you skin is on fire or you are struck by a flood, you most not become the least bit perturbed. Seek the straight in the curved; first store the release; only then can you achieve consistent results. This is called borrowing the opponent’s force to use against him, or using four ounces to deflect a thousand pounds.
The Spirit is Concentrated After allowing the first four requirements, it all comes down to concentrating the spirit. When the spirit is concentrated, then the one qi is stimulated and forged. The essence and qi are returned to the spirit and the qi is active and expansive. The essence and spirit are concentrated. Opening and closing regulated. Insubstantial and substantial are clearly defined. When the left is empty the right is full. When the right is full the left is empty. Insubstantial (empty) does not mean completely without power. Substantial (full) does not mean completely tight. The value of the spirit is concentration. The critical locations are the center of the chest and the waist. Its movements and use is not external. Borrow force from others. The qi issues from the spine. The qi sinks downward; it is pulled in from the shoulders into the spine and concentrated in the waist. When the qi moves downward from above, it is called closing. From the waist the qi moves up the spine and enters the arms. It is issued in the fingers. When the qi moves upward from below it is called opening. Closing is withdrawing. Opening is releasing. To understand opening and closing is to know yin and yang. At this level, power and skill improve daily. Slow, you will com to the state where you can act at will.
Reference:
A Study of Taijiquan by Sun Lutang, Translated by Tim CartmellISBN 1556434626
Ms. Bian Zhiqin is the 20th generation disciple of Chen-style Taiji and the 6th generation disciples of Wu-style Taiji.
In this video, Ms. Bian Zhiqin explain and show the 4 inside force of Peng, Lv, Ji, and An in taiji.
QQ group number is: 39825339.
Welcome to the blog of Ms. Bian Zhiqin: http://blog.sina.com.cn/bzqtaiji
If anybody want to reprint the video, please also reprint above information together. Thank you.
I was born in Longtouye House, Chaolang Village, Chashan Town, Dongquan County, Guangdong Province, China in 1930, on 17th June of the Lunar calendar. I had a craving for martial arts since I was young. Though I had learned Chinese martial art of Northern and Southern style, martial art was something beyond touch to me in those days.
In the 50’s, I came across a book named Secrets of Internal and External Martial Arts in a bookstall that sold second-hand books. The book was published by the Hong Kong Martial Arts Research Society in 1928, and contained two volumes. The first volume titled The Way of Yiquan was written by the late Grandmaster Wang Xiangzhai. As the book revealed so many insights into martial arts, it was indeed an invaluable treasure. I longed for the art of Yiquan and hoped that I could learn it some day. But the problem was: Did anyone know this art in Hong Kong? In the following ten years, I earnestly looked for a Yiquan master, but to no avail.
One day, I suddenly thought of Mr Yau, an old friend of mine who worked in a Shanghai style barbershop. As he had met so many people from Northern China, he might have good news for me. I visted Mr Yau and was much delighted. He told me he knew a man from Northern China who was a disciple of Wang Xiangzhai. This man could send a person flying off the ground effortlessly and every time the person would land on a designated barber chair. Mr Yau was a renowned master of Fengyang style martial art and a friend whom I had known for over 10 years. What he witnessed must be true! Guess who that man was? He was Master Han Xingyuan, who later became my teacher.
After being referred by three people and visited Master Han for three times, I was finally accepted by Master Han who later passed the essence of Yiquan on me. At that time, Master Han taught at Grace Church, 2/F., 33 Un Chau Street, Kowloon (the church no longer exists now). It was in the early 60s.
On 4th December 1966, Master Han opened a new school at 3/F., 24 Kimberly Road, Tsimshatsui, Kowloon. I followed him to the new training place. At that time, I was lucky enough to be chosen by Master Han who began to give private lessons to me.
The days I cherished most were those when Master Han still lived by himself. The trainings were so tough, but the benefits were so immense. Master Han gave me a key of his flat and asked me to wake him up every morning (he was usually still sleeping when I arrived). Then, we would go upstairs and practise on the rooftop. Afterwards, we would go to Jade Garden Restaurant at Dong Ying Building to have dim sum for breakfast. After that, Master Han would go to Fei Ngo Hill to treat his patients, while I would deal with my own business. After one o’clock in the afternoon, I would go to the new school and practise by myself. When Master Han came back from Fei Ngo Hill, he would guide me with my practice again. Day after day, I sweated head over heels and even wetted the floor in mid summertime. The pain was on my body, but the gain was on my skill!
Master Han taught me at several places other than the school, including the park on old Chatham Road, Kowloon Park and 2/F., 116 Portland Street, Yaumatei.
Master Han also enjoyed discussing martial arts with me. With the book of The Way of Yiquan and Attainment of Yiquan in my hands, Master Han would explain and demonstrate to me the true meanings of Yiquan. He always taught me with a tireless heart and a pleasant smile.
When I had time in the evening, I loved going to the school to just ‘watch’. I intended to train my power of observation and see if I could observe the rights or wrongs of other students’ practice. I also liked to observe Master Han’s movements and listen to his words when he gave lessons. All these nourished my Yiquan skills because ‘Lookers-on see most of the game’. Thus, less than ten students of Master Han had seen me practise in the school.
In the early 70’s, Master Han urged me several times to open a school to teach Yiquan. However, I could not do so because I was too busy. Some time later, a few juniors of mine like Tong Hoi Tai, Cheng Cheuk Hing, Nip Wah Chi, etc. found that the schedule of Master Han’s school did not fit their spare times and proposed to be trained by me at my home instead. Thus, with permission from Master Han, I taught them on behalf of my master.
In 1977, Master Han went to the United States to teach Yiquan for the second time (He went for half a year this time). He lived at Li Cheuk’s home in San Francisco. Li was a leader of the local Chinese citizens and had a nephew who took Master Han as his Godfather. At that time, Li’s nephew was going to get married in Hong Kong, and planned to stay in Hong Kong for several months. Before Li’s nephew left the States, Master Han told him to learn from me. Half a month later, Master Han called me and asked whether his godson had come to see me. I said ‘not yet’. Master Han then told me the room number of a hotel where his godson stayed and asked me to find him. Later, I gave the godson of Master Han a call, and invited him to meet me at the car park of Grantham Institute of Education at 9:00 a.m. the next day, where I practised everyday. When he came the next day, my Junior, Cheung Chi Wan and Keung Sang, whom I taught on behalf of Master Han, were also present. After chatting for a while, I knew he had learned two schools of Kungfu and Qigong, and was learning from a renowned martial artist in Hong Kong. He asked how long I had practised Yiquan. I replied ‘not long’. He then asked for a bout. I said ‘okay’. So we got into contact and … he just exclaimed, ‘Very Wonderful! Very Wonderful!’ (no need to repeat what happened because it was just another old Yiquan story). After the trial, he at once wanted to learn from me and quit all other schools of martial art. I consoled him and said, ‘the style that you are learning was well known. I don’t mind if you keep on learning it. But if you really want to learn from me, I am glad to teach you.’ Finally, he quitted what he was learning and started learning Yiquan from me. I was happy that I had not disappointed Master Han and fulfilled the task he assigned to me.
One day in the afternoon, when I was practicing with my junior Or Kwang Sing, Master Han came over and said, “Should someone ask what you are learning, tell him it is ‘The Way of Yiquan’ ”. What he meant was the right path of Yiquan.
On 18th January 1983, Master Han passed away. At his last moment, his wife, Or Kwang Sing and I were by his side. We saw him off for his last journey!
In early 1985, Master Han’s elder brother, Han Xingqiao opened the ‘Yiquan Training Centre’ in the ‘ Zhu Hai Government Officials Rehabilitation Centre’. I attended the training class there and hoped to absorb more valuable knowledge of Yiquan. I was trained under Master Han Xingqiao for more than two years and greatly benefited from his concept of ‘take what you need’. It was a pity that because of full occupant of my work, I subsequently stopped learning from Master Han Xingqiao.
In July 1987, the Hong Kong Yiquan Society was founded. I was one of the founders and a supervisor of the society’s affairs. Starting from the second session, I have been the vice-chairman, while Fok Zan Wan (also a student of Master Han, my junior) has been the Chairman.
In 1991, I became a director of the ‘Hong Kong Jing Wu Athletic Association’ and opened a Yiquan Class to teach people who love the art. My class has a large number of students since its commencement. This shows that many people like Yiquan in Hong Kong.
I am not trying to say that I have made contribution in promoting Yiquan (Dachengquan), but I deeply feel that I have the responsibility to do so. Now, in my old age, I determined to contribute my remaining days for the promotion of Yiquan!
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