Martial aspects of yiquan and its fighting application

Internal “Intention” for Health and Self-Defense

By Fukui Yang as told to Bob Feldman

A Short History of Yiquan and My Family’s Relationship to this Martial Art
Yiquan is a relatively new Chinese martial art created by the great master Wang Xiangzhai. Master Wang was the last and favorite student of the Xingyiquan master Guo Yunshen. After Guo died, Wang, although he was very young, was already a formidable fighter. He spent more than ten years traveling throughout China meeting other masters and improving his skill. Even as a teenager, Master Wang was already an excellent martial artist who rarely lost a challenge. After spending time at the Shaolin Temple as well as with numerous other masters, Wang incorporated many Buddhist and Daoist principles directly into his practice.

Master Wang originally came from Shen County, Hebei Province, and later moved to Tianjin City which was at that time a crossroads for many Chinese martial artists. In Tianjin there had developed a unique open exchange of ideas and techniques within the martial arts community in the early years of this century, common in the rest of China. My maternal great uncles Zhai Yuwen and Zhai Yongwen became students of Master Wang as their father, my great-great uncle, Zhai Xujin, was friendly with him. Master Zhai and Master Wang were from the same county in Hebei and had much in common. Our family’s traditional martial arts, however, were predominantly Xingyiquan and Baguazhang, as taught by Master Zhang Zhaodong, who had also introduced Master Wang to my family. My great uncles, however, always had a healthy respect for Yiquan and its fighting capabilities, although it was not their predominant system.

Another student of my great grand Uncle, Zhao Daoxin, also began to study with Master Wang and became one of his most accomplished disciples. He later followed Wang to Shanghai where he trained the resistance during the war years but, because of his association with the Guomingdang Nationalist party, was subsequently imprisoned by the Communists, only to be released after the Cultural Revolution. Master Zhao was quite well known in his own right throughout China. He was both educated and had won the 1936 All-China Full Contact Championship in Nanjing. This competition attracted representative competitors for many martial art styles all over China. It was a famous “Leitai” competition and was subsequently banned because of the numerous deaths that occurred during these fights.

After being released from prison and his reunion with my great uncles, Master Zhao agreed to teach Yiquan to both my older brother and myself. He also taught us the system that he created, Xinghuizhang, or “Spirit Meeting Palm” in which he combined Yiquan mind training with the spiralic postures of Taijiquan and Baguazhang, and the explosive movements of Xingyiquan, the “mother system” of Yiquan.

As a child I met Master Wang Xiangzhai on numerous occasions, as he spent his final years in Tianjin. I was finally given a chance to study Yiquan with his closest students in my late teens and early twenties, after I finished my university education at the Tianjin Sports Institute, and studied Yiquan for over 8 years in Tianjin with Master Zhao and several other first generation students of Master Wang.

What is Yiquan?
Yiquan can be translated as “intention” or “will” boxing. It is, according to some, the distillation of the “essence” of “Xingyiquan” and other Neijia, or internal martial arts. The core of Yiquan is standing meditation, practiced in a variety of postures, with the goal of merging one’s intention, and internal energy, with the physical power required for martial arts. If in one’s practice one only concentrates on intention, or “Yi,” but not upon energy, or “Qi,” the effects of practicing postures are weak and empty. If there is only energy practice, but no intention, one cannot apply or utilize this energy efficiently for fighting or for healing. Therefore, in order to succeed, one must practice both intention and energy in order to use Yiquan effectively as a martial art.

Master Wang had developed his unique philosophy after studying martial arts and Chinese medicine and was of opinion that one cannot see or feel energy, only the effects of it. If one attempts to focus upon feeling or moving the energy, it is very easy to have mental delusions and misinterpret somatic feelings as being the energy itself. This is perhaps the case historically with many uneducated martial artists who were not capable of explaining their own internal feelings.
In his later years, Wang Xiangzhi made an extensive study of traditional Chinese Medicine, as well as of anatomy and physiology. After the Second World War and the Communist Revolution, he began to work in a traditional hospital, and turned his attention to healing. Master Wang felt that one can feel the effects of Qi or energy, such as an increased vitality, or developing the ability to perform “fali,” that is, the emission of explosive force during fighting, or use the energy for healing. With further refinement as one’s practice advances, the energy increases within the internal organs and within the meridians. The blood circulation is also heightened, which enables us to react faster to challenging physical situations. This internal energy circulating within the organs and the meridians is called “Shen” or “Heart Spirit.”

While it is beyond the scope of this article to present an in-depth discussion of the concepts of Traditional Chinese Medicine and qigong practice, it should be noted that many current Yiquan students outside of China are taught solely to utilize standing meditation to increase their internal energy. By practicing the standing postures alone, they are not practicing the complete system of Yiquan, and it is difficult to use this energy for fighting.

While practicing the standing postures is excellent for health, it is unfortunate that some Yiquan teachers are either unfamiliar with the complete system of Yiquan or purposely withhold its martial aspects. Such teachers give their students the impression that their standing meditation will, in and of itself, enhance their fighting ability. Usually these students must study other martial arts in order to substitute for their inability to use Yiquan for fighting. While this is especially true for the majority of Western practitioners of Yiquan, in China it is still very possible to find qualified teachers and study the complete system, particularly in Beijing, Tianjin, and in Hebei Province. Personally, I am not familiar with the extent that authentic Yiquan as a fighting system is taught in other parts of China, such as Shanghai or Hong Kong, although Master Wang had some good students who moved there.

The Essential “Mind Set” Needed for Yiquan Fighting
In order to fight, one must use both intention and qi to utilize the power of the standing meditation postures, to conduct the “li” (force) outward. By engaging in standing mediation and in learning how to externalize the internal force, Wang Xiangzhai felt that Yiquan would stimulate both the circulation and the bone marrow to harden the bones and toughen the connective tissues, similar to the “Marrow Washing” which is a part of many Daoist and Buddhist practices. Yiquan does not stress the use of external techniques and applications in order to harden the body as do other systems, but rather it relies predominantly on internal meditation, push hands and fighting to harden the body and test one’s internal strength.

In order to stimulate the bone marrow and specially harden the bones, one should imagine that during both fighting and “Fali” practice, that is, the process of directing force externally outward, that the body is primarily made of bone. When one imagines this, the connective tissue, namely the muscles, tendons, ligaments and fascia, will relax and not tighten. This is because tense muscles during a fight do not allow the force to be emitted efficiently. Therefore, standing meditation is utilized both to relax the mind and the soft tissues, as well as to create an environment for hardening the bone and centering our mental state.

Paradoxically, in Yiquan, one’s mental state must be both relaxed and focused simultaneously, Intention, or yi, cannot be only concentrated, as this too will lead to tightening of the soft tissues and inefficient force emission during fighting. Although to be both relaxed and focussed at the same time may seem to be paradoxical, in truth, it is not contradictory; both processes can occur simultaneously in a natural state of awareness. For example, one can be both relaxed and attentive when driving an automobile.

In addition, the postures will allow us to sink our energy and lower the center of gravity to the Dantien in order to develop a deeper root. This permits our emitted force to be conducted up from the ground through the legs, hips, waist, shoulders and upper extremities, as opposed to only from one part of the body. This greatly enhances the power and speed of “Fali.”
While the emitted force appears to be sudden and explosive to outsiders, internally one may first sense an internal drawing-in of the energy prior to its emission. This process is called “She Sen,” namely, the ability to gather energy and emit force. If one has a blockage or imbalance of the energy within the meridians or insufficient qi when one emits “Fali,” at best one’s force is minimal; at worst, this explosive stress, particularly if repeated over and over, can be stressful to the internal organs, and cause health problems later. The practice of repetitive Fali, without relaxation during standing meditation, is called “Qijieh.” Such improper repetitive Fali practice can also damage the bones, tendons, ligaments, muscles and joints.
In addition, Wang Xiangzhai felt that the movement of internal energy was intimately connected to the circulation of blood. When a practitioner “feels” or “senses” the energy circulating, the practitioner may be feeling the results of increased blood circulation; it is certainly not the actual increased circulation of energy, as energy is invisible and not something we can specifically feel, although the energy may be causing it. Wang Xiangzhai advised that during standing meditation, try to “imagine” the energy moving according to whatever internal imaging one is practicing; however, if one does feel “something,” forget about it, don’t dwell on it, let it pass.

When one has sufficient energy, one can focus the intent of the posture and emit force. This aspect of Yiquan practice is called “She Li,” during which the internal energy is accumulated for maintaining health and for fighting. While practicing She Li, one’s mind should attain a state that is relaxed and calm, confident and open during the daily practice of meditation. However, during a fight one must also bring out a “crazy” tenacious intention in order to win. This is similar to what we observe in animal fights. The difference, however, is that animals do not have higher thinking processes as do we humans, and, as humans, we must also confront our habits, fears, prohibitions and predilections during a fight. This “crazy intention” is called “She Shen.”

She Shen is often translated as the use of sound, such as in the Japanese “Kiai.” This is perhaps true in part, but it is not totally correct. She Shen rather refers to the mindset of crazy intention during which sounds may be emitted like those of an animal. The sound should be natural and spontaneous, and should, in fact be emitted from the Dantien. Regular standing meditation helps us not be become tense, not allowing our emotions to take over, thereby greatly increasing our fighting efficiency.

Real fights are usually intense and short in duration. There is little or no time to think of what techniques to utilize. Wang Xiangzhai felt that techniques in and of themselves are not useful in fighting. Rather, fighting applications should be spontaneous and natural and should appear when needed. The “techniques” of Yiquan are therefore infinite variations of natural movements found within the postures. Wang Xiangzhai often said, “The best technique is no technique.” Different postures allow us to open different types of energy. Realistically, however, we need only practice several postures to fight efficiently and naturally, if one has good yi and qi. This is because we are all different in our strengths and weaknesses.

Master Fukui Yang began his practice of internal martial arts at the age of 6 and his practice of external martial arts at the age of 8, under the guidance of his grandfather and great uncles. Master Yang and his brother began their study of Yiquan and the related martial arts of Xinguizhang and Loshuenquan under the tutelage of Masters Zhao Daoxin, Chu Jenhe and Master Zhang Entong, all first generation students of Master Wang Xiangzhai. Master Yang is the Director of Heath Mind Martial Arts (Xinyi Wushu Guan), in New York City.

Reference:
KUNGFU QIGONG – July/August 2001 MARTIAL ASPECTS OF YIQUAN AND ITS FIGHTING APPLICATION xinyiwuguan.com

Links:
Fukui Yang on youtube.com

2 Replies to “Martial aspects of yiquan and its fighting application”

  1. Long article…use css to make it easier to read.

    I am particularly fond of crazy-energy development. I think it’s the major roadblock in the internal arts. Several methods exist to bring up that Yangish energy: eagle vision, cobra-back, bagua-palms.

    Your article is very thorough.

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