JULY 23, 2015

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.

Definitions
Nature
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.

Wholeness
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.

Hunyuan-Integration:
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.

Testing:
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.”

Conclusion
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

POSTED ONJULY 23, 2015

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

POSTED ONMAY 28, 2012

Yi Chuan Footwork
Master Cheuk Fung

POSTED ONJUNE 8, 2011

The Ancient Poem of Universal Post
The universal post is a mystical form of martial arts
We can never fully understand the way it is done
It seems like an embrace with a smiling face
You use your strength from within
You are relaxed and use no force
It is like clouds floating in the wind from all directions
You use forces from the universe to substantiate your strength
Your strength comes from your breathing
You do not hold fast, leaving a lot of room to move
You do not bend to great strength
So smoothly you move and so naturally
Your breathing and your limb movements should not be impeded
It is like moving in space
In and out of the highest peaks and clouds
Gliding through air and clouds
Floating along with the winds
Graceful yet composed
Always contain calmness and peace
Head upheld high with pride
You embrace the world below you
As clear and pure as an underground brook
Like lead turning into silver spinning the moon
Looking into an antique mirror to look deep into your soul
Your cup is filled to the brim
Absolutely free of restraint and free of self
You could fly as though you had wings
Head towards the limitless horizon
Like throwing a pebble into the water
The circles get larger and larger
With your hands you push open the limits of the universe
You embrace from within
Heaven and earth and the ten thousand things capture your thoughts
The eyes look outside with determination
Up and down your strength flows
You push and you embrace continuously
Your thought should be pure
This should clear your mind
This should curb all illness
You always return to the center
You can attack or defend at will
You must have a will of iron
The principle of this s to strengthen
To go for happiness and health
Your body will benefit from this
This has been handed down from the ancients
This form of exercise can help you without limits

Reference: The Tai Chi Boxing Chronicle by Kuo Lien-Ying p. 139

POSTED ONMARCH 13, 2011

Zhang Zhuang with Lam Kam Chuen
Zhan Zhuang with Master Lam Kam Chuen Day 1 – 10 youtube.com

Literature:
Chi Kung: The Way of Energy by Master Lam Kam Chuen
The Way of Power: Reaching Full Strength in Body and Mind by Master Lam Kam Chuen
Master Lam’s Walking Chi Kung by Master Lam Kam Chuen
Everyday Chi Kung with Master Lam: 15-minute Routines to Build Energy, Boost Immunity and
Banish Stress by Master Lam Kam Chuen

POSTED ONJULY 15, 2010

Inside Zhan Zhuang
The first Insides on Zhan Zhuang from Mark S. Cohen can be found
here: www.youtube.com/user/MSCCreative

Reference: Inside Zhan Zhuang: First Edition by Mark Cohen (This book was published in 2013)

POSTED ONMARCH 29, 2010

The Seven Basic Skills of Dachengquan
1. Jijizhuang (Combat skill pile-stance):
Feet assume a Dingbabu shaped step,
Arms form a circle like holding a child.
Stand upright, feeling light and nimble,
Mind is intense
but posture easy and comfortable.

2. Trial of Strength:
Strike out the hand is like a steel file,
Pull back, the hand is like an iron hook.
The intent aims at the surroundings of the body
Yet never goes away from it.

3. Mocabu (friction steps):

With the body erect and head upright,
He walks like a chicken but with the torso a bit inclined.
Advance or retreat at will as the hip and shoulder move,
Waves rise and fall as the leaps and the foot circles.

4. Fali (excerting force):

The whole body as soft as cotton,
The intend reaches finger tips.
Explosive force is discharged continuously,
Like a catapult shooting out pellets.

5. The trial of Breath:

Sound is produced from “Dantian” ( a spot 1,968 inches beneath the umbilicus.),
But comes out the mouth,
While the cheast is free and relaxed,
The sound is like that of a ringing bell is a quiet valley.

6. Tuishou (push-hands):
Single Hand
Attaching forearms they act as in trial of strength,
Touching, slicking, connecting, following,
all are guided by intention.
Rolling and turning the perform with “point of force” as the axis;
Jerking and discharging, an elastic force is produced and threatening.
Double Hand
With four arms closely attached,
The two turn and shift following steps.
Try to control the other side as if to bind him with a robe,
Be natural in all moves,
whether it be wrestling, shriving, striking or releasing.

7. Actual Manoeuvring:
When actual confrontation begins,
See that you have an easy posture.
With space appropriately set,
You hit out surely, accurately, relentlessly and severely.
Meeting attacks from all directions,
You must respond with alert and flexibility.
Advance, retreat or intercept,
All depends on circumstances and opportunity.
What’s the use of fixed postures and methods?
As under such circumstances everyone acts on his instinct.
Reference:
Dachengquang
by Wang Xuanjie
ISBN 9622381111

p. 46 – 54

POSTED ONMARCH 28, 2010

Sole contraction Relaxation activity in Yiquan
In Zhan zhuang nothing but your sole movement,

Upward, downward, leftward, rightward, forward and backward movement.

Rapidly, slowly and perduring movement.

Running, jumping, trampling, rubbing, contraction relaxation movement.

Expanding, pronating, sliding, filing and peeling off bone movement,

Hand and foot are combining in stretching tendons movement,

Pulling powerfully as body unified movement,

Amazing springs, hooking pulling: mental kinetics move

Reference:
Zhan zhuang and the Search of Wu
by Yu Yong Nian

p. 210

POSTED ONMARCH 28, 2010

Linking Activity in Yiquan
Local parts of body request:
Sole stepping onto the ground,
heel slightly lifted,
sole like a spring,
avoid ankle from shaking otherwise body will quiver.
Both knees expanding,
buttock tight and leg twisted,
anus and belly (retracted as in) inspiration,
hip twisting and crotch wrapping.

Back and waist keep vertical,

chest slightly withdrawn,
shoulder expanding and elbow horizontal,
wrist hooking and finger pointing.

Head and neck all erecting,

mouth open and jaws withdrawn,
hair like pointing up,
teeth like chewing.

Whole body request:

Whole body swelling,
force rushing to a distant place,
linking with all-around,
each hair pointing as a halberd.
Form is bending then force is straight,
Form relaxing then mental should keep contracting,
Relaxing but not slacking off,
Contracting but not stiffening.

Mental request:
Spirit of raging tiger,
Mental of evasive snake.

Spiritual verve:
As a rooster in combat, spreading wings.
As a fish fighting meeting it opponent, turning its gill and erecting.
As a winning cricket relaxing wings, grasping claws and shaking
body.

As a wild horse galloping, its body burnt by a raging fire.

As a cyclone blowing off trees, raising them from ground and then
them spreading out.

Under the slightest touch, bursting immediately, explosive power

undisrupted from combat posture.
Reference:
Zhan zhuang and the Search of Wu
by Yu Yong Nian

p. 198 – 199

POSTED ONNOVEMBER 10, 2009

The concept of Space and Time in Yichuan
Master Master Cheuk Fung talks about Hun Yuan strength, space & time in Yichuan

“Hunyuan strength refers to oneness, whole body strength or six surfaces strength. It is
different from regular strength. The easiest way would be to show you, but, since you’re writing
this down the best we can do is compare it with regular strength. In contrast to Hunyuan
strength, regular strength would be called sectional, broken or one-sided strength. It is not to
say that regular strength can’t be strong and forceful, only that the entire body is not
contributing to whatever function the strength is required for. With regular strength the
majority of the load is born by the local muscle groups in the limbs. With Hunyuan strength, the
majority of the load is carried by the legs, waist and back. Regular strength is delivered directly,
like a ram where the force is the inertia of the weight moving forward. Hunyuan strength is
delivered indirectly… the inertia of the weight moving away from the target is more than that
moving into it. Regular strength dissipates with movement. Hunyuan strength is stored within
movement. This stored strength results in torque or martial velocity in each movement. That’s
why it’s called oneness or whole body strength because the entire frame supplies torque to the
limbs within each gesture.”

“Sensing Strength is an aspect of Yi Chuan training where practitioners take the linkages and
feeling states cultivated through standing and learn to maintain and use them in movement.
This begins with “searching for strength” within a new orbit or route by using imagery to align
the body with space and gravity. When done properly a sensation that feels like magnetic force
or pressure appears within the movement. Overtime practitioners will elongate the range of
motion within which this feeling can be maintained before condensing it back down into an
orbit that subtle enough to be hidden yet actually involves the entire frame.”

“Explosive Strength training teaches the Yi Chuan practitioner to condense his or her expression
of Hunyuan strength into a single explosive and spontaneous gesture. In a split second the body
preparation learned in standing must combine with the orbits forged in sensing strength, the
control of distance gained through footwork practice and the intuitive timing cultivated in push
hands. Explosive strength training helps make the strength and skill developed in the other
chapters available even under duress or surprise.”
“Sensing Sound practice use tones and sounds to vibrate the body and helps to bring relaxation
and awareness to a deeper level. Eventually these tones can also be used as triggers to help link
the body and activate Hunyuan strength.”

Reference: www.yichuankungfu.com

POSTED ONOCTOBER 29, 2008

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

POSTED ONOCTOBER 27, 2008

Interview with Zhao Daoxin
Recorded by Huang Jitao Translated from chinese by Andrzej Kalisz

Zhao Enqing originally was disciple of Zhang Zhankui (Zhang Zhaodong). Later he learned from
the founder of yiquan – Wang Xiangzhai and became one of his best students, receiving from
Wang a honorary name Daoxin.

The original interview was made by Huang Jitao in 4 sessions over 4 days and is quite long. Here
is only a translation of small part.

Huang:
So also traditional wushu is not efficient in fighting?

Zhao:
People from traditional styles say that the modern wushu from national institutes is just
„flowery forms”. But it still doesn’t mean that themselves they possess „true gongfu”. The
wushu from institutes neglects fighting side, while traditional wushu is talking about fighting.
But it doesn’t mean that it really got it… Contemporary traditional wushu, just like the wushu
from institutes is mainly about training forms. Moreover there is a lot of symbolic or ritual
gestures, with no relation to fighting. Looking from point of view of training – they still use old
methods of low efficiency. In theory they should help to develop practical skills, but in fact are
more like kind of praying, method of developing patience, and just a lot of useless efort. I don’t
know how many dozens of thousands of people practice traditional wushu in China. But I also
don’t know about any of them, who could prove their abilities in fighting on international stage.
Huang:
But in times when foreign fighting experts and strong men kept coming to China, Chinese
masters of that generation defeated them many times…

Zhao:
If there are so many examples of Chinese master defeating foreigners, why we can only hear
about it from our side, and they don’t mention this? Maybe they don’t want to talk about being
defeated. But on the other side how many Chinese were defeated, but we didn’t talk about it,
because it would be humiliating. Anyway we don’t know what were the proportions between
victories and defeats. And if Wu Song had fought not a tiger, but just a cat, there wouldn’t be
reason to praise him for centuries. And what kind of opponents were those foreigners, who
were defeated by our masters? My teacher (Zhang Zhankui) met Russian „strong man”, I met
Danish „boxer”. Other friends had similiar situations. But our opponents were defeated after
just one action, there was no real fight. But this was only because traditional Chinese wushu
didn’t meet real tigers. In those times you could easily became famous because of „defeating”
some foreigner, but it was only because they were not any real experts.

More challenging was fighting with other Chinese at that time. No foreigners signed up for the
leitai tournaments in Hangzhou or Shanghai. And the people from traditional styles, no matter
if they were some monks or great masters famous in some place, they either became injured in
fights or were not brave enough to fight. And the winners, although they signed up as
representatives of some traditional systems, instead of forms and other methods of those
systems, they were using completely different methods preparing for fighting.

Huang:
Could you tell us your opinion and views about chinese martial arts?

Zhao:
There is not much time. So I will only outline some issues. This will not be very systematic
disscussion. And because people all the time talk a lot about advantages, I will say rather about
problems.

Huang:
First tell us, what you think about the internal and external division, and division based on
territory.

Zhao:
If we want Chinese martial arts develop, we must reject such divisions. It doesn’t mean that
there is no meaning in them at all. But they only partially describe way of demonstration, and
they don’t really say anything about way of fighting. Divisions in martial art should be based on
effect in fighting, and not the way of practice, and they should not be effect of swindle. They
should express human body and developing technique, and not sect-like customs nourished for
hundreds and thousands years. The division for Shaolin, Wudang, Emei and Zhongnan arts is
only expressing fact, that communication was difficult in old times. But it is past. And the
internal-external division was made up by literatti fascinated by the style which they practiced,
so they started calling it internal family art – skillfull writers created flowery descriptions. But in
fact nobody would talk about himself being representative of external family art. In fact, in real
fighting there are no styles.

Huang:
But the internal-external division is at least representing the real division for soft and hard.

Zhao:
This division is even more muddled. Some just use it to criticize other schools. But when they
talk about their own school, they stress that „soft and hard supplement each other”, that
„internal and external are trained together”. They maintain that it’s only them who keep right
balance between soft and hard, while others tend to much toward softness or hardness.

Huang:
But the concepts of internal-external, soft-hard, at least led to developing sophisticated
theories of internal training – concept „from yi to qi to jin”.

Zhao:
„Yi, qi, li”, „jing, qi, shen” – those concepts related to internal training are hard to express with
normal language. We could say that it is about using self-suggestion to induce feeling of
comfort and strength. There are new concepts, at least evenly useful, and even more efficient
in practical use.

Huang:
What are the shortcomings of Chinese martial arts if we are talking about way of fighting?

Zhao:
There is a lot of shortcomings and taboos. Apart from those which are common for all Chinese
martial arts, there are other, specific for some school. For example everybody fears that his
style will resemble some other, so they try hard to make it look different. If you tell some
person doing baguazhang, that his movements resemble taijiquan, he will hardly accept such
opinion. If you tell some xingyiquan practitioner that you notice some similarities to western
boxing he will feel bad about it. But actually the differences between styles are more in ritual
gestures than in the way of figthing. But those gestures are usefull only for demonstration or
meeting, in fight they are useless and stupid.

There is also taboo of falling down. In challenges there was an unwritten rule, that touching
ground with part of body different than feet meant defeat. So in the south they stress „ma”,
and in the north „zhuang”. In many styles long, low postures and centered torso are stressed.
But what is real value of those stable techniques? The principle „when leg is raised, half body is
empty” results in loosing opportunity of efficient kicks and hitting with knee. And the force
which can be generated from non-balance is not used conciously yet. Constant talking about
„not loosing center” disturbs developing agile body work and fast footwork. What is rejected in
Chinese martial arts, is exactly what is most valuable on the international martial arts stage.
Traditional Chinese martial arts are old men arts. Old is seen as equal to saint, authority, deep
knowledge. But for old man it’s hard to raise leg for kick, and each falling down can be
dangerous. So this hidden weakness of old master, in teaching process becomes taboo of „not
loosing balance”. But fighting is not limited to shuaijiao competitions. In many cases loosing
balance or even falling down is not big price for getting opportunity of executing efficient
action.

Huang:
Let’s now talk about training methods.

Zhao:
Our martial arts teachers like to seek for differences in techniques and to hide „secrets” in
techniques. But in fact, where can be real differences, and where could be secrets is training
methods. Combat efficiency is decided by way of training. And methods of traditional training
have low efficiency. You need a lot of time, and even after long time you are not sure if you will
be able to use your skills in fighting. Training is a complex science – on border of many
disciplines. Just repeating some exercises for dozens of years is not enough. I will not talk much,
I will only mention several discrepancies.

First there is discrepancy between training and use. No matter which style, the problem is lack
of actual fighting training. In which traditional school most time is spend on fighting training?
Traditional teachers make two funny mistakes. First – they say that fighting training can only be
the last part of training process, that only when you have gongli, you can start testing it in fight.
Second – they think that when you become proficient in tui shou and other exercises with
partner which resemble fighting, it means that you developed fighting skill. Of course it is
difficult to introduce hard fighting during training. Martial arts hobbysts don’t want to go to
work next day with swollen face, and bruised legs. But if you want to achieve high level in
martial art, you must make it. From the beginning you should train like you will fight.

Next is discrepancy between fatigue and intensity of training. Traditional teachers talk about
practicing many hours a day. This is long time training but with low intensity. Muscles and
nervous system are not activated in a way which is necessary for fighting. Those teacher hate
using modern training equipment, and will not ask other person to train together. They prefer
to hide in dark place, keep repeating some movements and pondering over theory.

Then there is also discrepancy between theory and practice, between technique and physical
attributes, between what is practiced in public and behind closed door. These are only some
examples.
Huang:
We were talking about Chinese martial arts in general. Would you care to talk about specific
styles?

Zhao:
Let’s start from xingyiquan and baguazhang…
…first xingyiquan. In 1920s and 1930s there were many representatives of xingyiquan among
winners of leitai tournaments. But today „power” of xingyiquan decreased. The reason is that
apart from problems common for all chinese martial arts, this one which stresses harmony-
unity has many aspects where there is lack of such harmony.

For example there is lack of harmony between technique and force. In xingyiquan hitting
technique is powered by pushing force. Fists or palms mainly push opponent, in small part
causing damage. But it also doesn’t allow pushing opponent far away in pushing hands.
Actually, it seems as if xingyiquan people have not decided whether their technique is for san
shou or for tui shou.

And lack of harmony between form and intention. All are talking about form and intention both
being important, but actually they go close toward one of the extremes… There is also lack of
harmony between fighting methods and exercises.

People like comparing xingyiquan to western boxing. But they also fear this comparing. They
think that Chinese „thing” should be pure. So when there is even coincidencal similarity, they
prefer to get rid of it. But I think, that as for training methods and competition, xingyiquan
should learn from boxing.

Huang:
Was creation of xingyibagua a result of trying to fill shortcomings of xingyiquan by using
baguazhang?

Zhao:
Mutual supplementing started from friendly contacts between Dong Haichuang and Guo
Yunshen and between their students. Then Zhan Zhankui linked them together into one system.
But shortcomings of xingyi cannot be filled by using bagua. Bagua also has a lot of
shortcomings, and they cannot be filled by using xingyi. Baguazhang has a thick outside layers
through which it is difficult to see anything. If you look from outside, there is only impression of
complexness and mystery. Big part of first layer are legends about Dong Haichuan and his
students. Second layer is the unnecessary and forced use of the theory of eight trigrams.
Baguazhang teachers always talked about „Book of changes”, but nobody could explain at least
one necessary link between this martial art and that classic book. Third layer is not
distinguishing between basic exercises and fighting. Even teachers think „how to use this
change”, „how to move around opponent with tangnibu steps”, „how to move behind
opponent and attack his back” – that’s just illusory thoughts. And beyond the third layer –
practitioners expand their arms and move around, like people starting to learn skating, and
sometimes they make some change into extremely twisted position. So this is mix of legends,
old saint books and strange techniques.

Huang:
Taijiquan is attracting a lot of people, because of theory and health benefits. But many people
doubt that such soft and slow method could work against explosive power…

Zhao:
Layman has not developed prejudice, so his first impression can be quite right. Taijiquan has its
own form of comparing skill – tui shou. Why not be happy with just this? Not every martial art
must be good for real figthing. I remember as in period of Republic of China taijiquan experts
explained that the reason for no taijiquan people being able to prove their fighting skill at leitai
tournaments is because taijiquan is too profund and it’s difficult to master it. Was this some
kind of excuse or sincere statement? Taijiquan theory looks great and could be a model for
other classical theories of martial art. The main idea is relation between yin and yang. You want
to be hard? So start from being as soft as possible, because ultimate softness changes into
hardness. You want to be fast? Then start from slowness. This philosophy, that after achieving
extreme some attribute changes into its opposite is attracting many people. But did anyone test
it? No, if you see what those taijiquan masters, who can demonstrate issuing power are
practicing in secret, you will understand what I’m talking about.

Huang:
So you say that those young people who want to develop fighting skills are in some part misled
by taijiquan concepts. If so, then maybe Shaolin is more sincere? They stress hard, fast, fierce,
using both hands and legs. People think that Shaolin monks are the last kings of real fighting.

Zhao:
Ming dynasty generals went to Shaolin temple, having such opinion, and they became
disappointed. Today many young people leave school and go to Shaolin. With the same effect –
their faith in Shaolin becomes ashes. They come with thought of developing incredible fighting
skill, not available for normal people. But in fact they just learn some acrobatics tricks. Training
methods which they learn are outdated and not useful for developing real fighting skills.
Breaking stones, standing upside-down on fingers, taking hits, when you make such
demonstrations, with addition of some tricks typical for illusionists – public will be delighted.
Ma Liang’s new wushu (Ma Liang published book „New Chinese wushu” in 1918) and modern
wushu, despised even by representatives of traditional systems, are based on Shaolin. And I
remember as in 1920s and 1930s those „last kings of real fighting” kept loosing at leitai
tournaments and were going away like rats, one after another.

Huang:
And what you think about southern systems.
Zhao:
When we look at southern styles, we can see that they have their own, quite different
character. But I cannot say much, as I didn’t study them. But from what I saw at the
tournaments at end of 1920s „southern wind is not making you freeze”.

Huang:
Finally, please tell us about the martial art created by yourself.

Zhao:
My „thing” comes from mistakes and losts. When I was young I liked to fight with famous
experts. I had no respect for them, and when I defeated them, I didn’t care about some good
things they had anyway. It not only disturbed exchange of knowledge, but also hurt feelings.
And because disputing and maintaining different views from the main stream of Chinese
martial arts, I kept some distance from the martial arts circles. Until now people call me
excentric and stubborn.

At beginning I created xinhuizhang, in order to explain traditional methods of using force, but
actually this is just a form, and cannot efficiently improve practitioner’s combat abilities. Only
now I’m working on summarizing all those training methods and fighting methods which I
benefited from, with thought of supplementing xinhuizhang. But the way of competitive
fighting on international scene is constantly changing. So my „things” are constantly being
outmached by others. If will not work on improving it, there will be no progress. Lately I’m
worried about xinhuizhang explosive issuing power with legs, so far I have not resolved this
problem. And I hope that younger will criticize me.

Reference:
Interview with zhao daoxin yiquan-academy.eu

POSTED ONJULY 11, 2008

Yiquan’s Mocabu friction stepwork
Asume the basic standing posture, but with the arms out to the sides at about navel height an
sligthly forward crouch a little as if sitting down slightly and keep the back erect. When one is
relaxed and the attention collected, shift one’s weight completely onto the right foot and strain
on the hip. Move the left foot straight back a half a step then forwards in an inward curve,
brushing past the right instep and out forwards to a place in front of its original position,
turning the toes out a bit as is lands. Shift the weight forward on to the left leg, turning the
torso slightly to the left as one does so, then bring right foot forward in a curve past left instep
and out to the front, turning toes out slightly as it lands. Shift weight onto the wright leg again,
turning torso slightly to the left as one moves, then take another a step with left foot. Continue
forwards and then backwards in this was for as long as comfortable.
When taking a pace, raise the knee slightly, keep toes straight and do not raise foot to far off
ground. It should feel as if dragging one’s feet through mud, and as gentle as if one were rolling
a ball along with one’s toes. Again the motion must be smooth and unbroken.

Traditional Chinese Therapeutic Exercises: Standing Pole (Traditional Chinese Therapeutic

Exercises and Techniques)
J.P.C. Moffett, Wang Xuanjie
ISBN 9787119006963

p. 65-67

There are many kinds of stepwork in Dachengquan, and Mocabu or friction step is the most
basic one. The posture is as follows: Stand naturally with two feet in parallel, apart form the
legs which bend slightly at the knee, the posture is like standing attention. Keep torso erect,
shoulders relaxed, arms stretched sideways, forming an angle of about 60 degrees with the
body. With fingers parted naturally and palms facing downward as if you where pressing two
big balloons, raise the head upright and drop to half a squat, with chest in and back intense. See
that you have abundant energy, a quiet and easy mind and a substatiel abdomen. After
standing in this way for some time, with the body weight on the soles of the feet, shift weight
onto the left hip and slowly move right foot horizontally in a small arc to the right with the toes
forward and land right on outer right side. The shift the weight onto the right hip, and move left
foot in the same way as the right one has just done, and lands on the outer left side. The feet
are desirably keept one foot length and a half apart all the time. Repeat the above mentioned
movements alternatively with one foot and another. In practising this skill, care must be taken
that the knee-cap is accompanied be an intention of a slight up-lift, toes are slightly hooked and
the sole is not to high above ground. At the same time imagine that two feet are walking in
shallow water, overcoming resistance. All the movements should be steady and flexible flowing
easy and comfortable. This is the advacing posture. For retreating posture, just reverse the
order of movements.

A ballad for Mocabu goes as follows:

With the torso erect and the head upright, He walks like a chicken but with torso a bit inclined.

Advance or retreat at will as the hip and shoulder move, Weaves rise and fall as the knee leaps
and the foot circles.

Dachengquan
by Wang Xuanjie
Hai Feng Publishing Co. May 1988
ISBN: 9622381111
p. 48-49

Yao Zongxun

Wang Xuanjie

POSTED ONJULY 11, 2008

Yiquan training with Gao Cheng
POSTED ONJULY 11, 2008
Wang Xuanjie’s Teachings
Wang Xuanjie’s Dachengquan

Duanshou by Wang Xuanjie

Wang Xuanjie teaches in his siheyuan

Dachengquan (Wang Xuejie)

Wang Xuanjie was a student of Yiquan Granmaster Wang Xiangzhai.

Books:
Dachengquan
by Wang Xuanjie
Hai Feng Publishing Co. May 1988
ISBN: 9622381111

Links:
Wang Xuanjie’s videos youtube.com