Part 1 - Internal "Intention" for Health and Self-Defense
By Fukui Yang as told to Bob Feldman

KUNGFU QIGONG
July/August 2001

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, t he 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.

Part 2 – Focus Your Intention - Yiquan, Internal Energy and Fighting Skill
By Fukui Yang as told to Bob Feldman

KUNG FU QI GONG
Sept/Oct 2001

In the July 2001 issue, author Fukui Yang explained the history and development of the powerful internal art of Yiquan, including aspects of self-healing and generating power. This concluding article expands on the nature of "Fa Li," or the emission of explosive force during fighting, and the cultivation and use of this internal energy. – Ed.

How Yiquan Bridges The Training Between Practicing The Postures And Emitting Force: "Fa Li" Practice
When we are calm and relaxed during standing meditation, we begin to be able to focus our intention and feel the effects of the increasing of our energy. This allows us to progress simultaneously in our ability to emit force of Fa Li. Emitting force requires some movement. These movements may be large or small. In order to emit force, one first practices the movements necessary to emit the force slowly and softly, using one’s yi to guide one’s movement. Gradually, we can practice exploding movements emitting hard force. This however is only possible if both our intention and body mechanics are unified and correct.

Some postures are also more difficult to utilize to emit force than others. One must also practice emitting force at different distances from the center of the body, and in different directions: back, front, right, left, up and down. This is accomplished by directing one’s yi. For example, we may focus at one time on the elbows and at other times on the hands and the shoulders, legs, back or hips, as well as practicing emitting force from these areas in various different directions. Then at a more advanced level we practice emitting force in every direction simultaneously.

The practice of She Shen also generates a psychological state of "fearfulness," giving one both the will and fortitude to open the energy during a fight and emit Fa Li. Fearlessness is part of the process of She Shen, namely the "crazy state of mind" which can generate, in some situations, almost super human strength. We all have heard stories of such occurrences in which, for example, an average person lifts a car off an injured individual. In China, there is a famous story of a country woman who killed a leopard that was attacking her child. She Shen is always very strong while the process of She Li, on the other hand, can vary in its power between individuals and at different times. The power of She Li depends upon one’s constitution, abilities, the situation and degree of practice.

A third concept critical to Yiquan fighting is called "Jia She." In Yiquan, if we express our energy through Fa Li, the energy must open from all sides at once, like an exploding bomb. Jia She has to do with the concept of complete confidence and the calm state of mind that one must possess during a fight. Wang Xiangzhai used the metaphor, "I practice as if I can move the mountain." In Jia She, the opponent is not to be feared; he is only a small part of Nature. In Taijiquan and in Xingyiquan, there is a saying, "Bai Yin Yu Ge Xiao." "If I fight you, (the opponent), you are not a person, only a part of nature, just a blade of grass." In a fight, if you are intimidated by your opponent, it iputs you at a great disadvantage.

The Link Between Standing Meditation And Movement During A Fight
A commonly asked question about Yiquan is if you practice so much standing meditation in the postures, how do you learn how to move? In a fight, one does not stand still. The practice of movement during fighting is part of the practice of Yiquan "stepping" which is called "Macabu." During standing practice, one imagines that the force is sent out in every direction at once: up, down, front, back, inward, outward, left, right, etc. One physically does not move, in fact, one seeks to imaging that one is being pulled and pushed in all of these directions simultaneously. However, while one does not move externally, there is the felling of a great deal of internal movement. With heightened internal movement, the blood pumps more intensely. One may experience feelings such as hot and cold, numbness, itching or cramping, during standing meditation. These feelings are natural rights of passage as one continues to practice. To an observer, however, on the outside, there is no physical movement, in fact, one feels as if one cannot move because one feels as if one is being pulled in all directions simultaneously. This is akin to the Daoist concept of "Wu We" or, "action without action."

Although Macabu is often translated as Yiquan stepping, somewhat like Baguazhang stepping, it is more than that. In the standing postures we can gather and retain the most energy. If we move, as opposed to stand stationary in a posture, we lose our ability to retain and utilize this energy. That is why when we move between left and right-sided postures or when we move between different postures, we practice by moving very slowly in order to retain the energy. This is similar to other internal systems such as Taijiquan or the circle walking of Baguazhang. While it requires a higher level of skill to move between postures and simultaneously "hold" or "retain" the energy, it is even more difficult to move quickly between postures and issue Fa Li rapidly and powerfully, such as in a fight.

Most fights end very quickly, within a few seconds. Yiquan and Xingyiquan were created as very practical systems, designed to end a fight quickly, by emitting a powerful explosion of force with minimal expense to the energy of the practitioner. To be able to achieve this is part of the process of having real "Gongfu." Beginners, on the other hand, cannot move smoothly through the transitions between left-sided and right-sided postures or between different postures, because they cannot hold the energy that they have gathered, even when moving slowly. They also cannot issue effective Fa Li with their energy, and the expression of force is issued more from the muscles and tendons, rather than from the bones. Therefore their force is weaker and their movements tend to be sloppy. In general, most Yiquan practitioners do most of their practice postures, and movement between postures without issuance of actual physical, explosive force. They practice using their imaginary opponent. This is also part of She Li practice. The actual issuance of physical Fa Li is not done too often as excessive Fa Li practice exhausts the body and inhibits relaxation.

If free fighting and push hands are done properly, the opponent should feel as if he was hit by an exploding bomb.

Yiquan Push Hands
Yiquan Push Hands is the next level of combat training in Yiquan. Like Xingyiquan push hands, it is explosive, fast and hard and more similar to actual fighting than Taiji push hands. Taiji push hands is learned first for sensitivity training and to teach the student how to react and keep balanced, in order to avoid being pushed. One is also taught how to push the opponent. To achieve success in Yiquan push hands however, one must go back to Fa Li practice, applied in push hands. You must first practice soft "Fa Li" during push hands which emanates from the posture softly and slowly before one practices explosive, hard Fa Li. Otherwise, one’s muscles and tendons remain tight, and one’s Fa Li is not efficient.

You must also practice push hands emitting Fa Li from the whole body, not just from the hands or arms. When attempting to push, we must be able to volitionally direct our intention to the elbows, shoulder, back, hips or legs. We also practice using our intention to emit Fa Li for shorter and longer distances from the body. Yiquan particularly specializes in close fighting in order to uproot the opponent and knock him down. Practicing Fa Li at close and middle distances is a basic tactic in both Yiquan push hands and Yiquan fighting. When Wang Xiangzhai said, "The best technique is no technique," he also meant that the technique will naturally follow from one’s yi, as well as one’s ability to generate Fa Li. Within each posture then, is found an infinite variety of push hands techniques.

Yiquan Fighting
Yiquan fighting, San Shou, is both free form and spontaneous. Yiquan push hands bridges the gap between practicing Fa Li and actual fighting, which exclusively utilizes fast, hard, natural movements. Yiquan push hands is still somewhat more controlled than actual fighting but it can also be very damaging, as there is a lot of contact. Yiquan is especially known for its aggressive tactics in combative interactions, especially among martial artists in Beijing and Tianjin. The combined power of hard strikes and uprooting pushing are not particularly inviting to most outsiders who want to practice with Yiquan practitioners.

In Beijing and Tianjin, Yiquan free fighting is practiced to various degrees depending upon the experience of the teacher and skill of the students. If free fighting and push hands are done properly, the opponent should feel as if he was hit by an exploding bomb. This is because the whole body is utilized to generate force despite which area of body makes contact wit the opponent. The opponent often cannot tell where the force came from. Xingyiquan, the "mother system" of Yiquan overpowers the opponent with a barrage of explosive attacks. It is almost always totally offensive with the use of a few defensive movements. Yiquan, on the other hand, at the basic level, focuses upon the energy rather than upon the movement so, as each person’s energy is different, each person’s movements during a fight will be different and hopefully, not encumbered by techniques which are slower and more rigid. Yiquan utilizes spontaneous movements. As Yiquan is an internal system, it still follows the adage: "If you attack me, I will begin my movement after you and I will finish before you." Yiquan fighters use spontaneous explosive force in order to make this possible.

During practice of the postures and during Fa Li practice, one’s bones become harder due to the influence upon the bone marrow which, Master Wang felt, efficiently hardened them. Therefore, during Fa Li, one must not lose efficiency in physical contact with the opponent by improper mechanics in utilizing the tendons, ligaments and muscles as opposed to the bones in the attempt to emit Fa Li. One’s blows therefore become a lot more powerful on impact if the bones are hard. In Yiquan, as in other internal systems, if the opponent does not attack you, you will usually not externalize your energy and explosive power. Practice of the standing postures will also help the mind to remain calm and open if a fight occurs, and allow one's internal force to readily follow one's intention.

Beyond Fighting
At higher levels of Yiquan practice, one' internal energy and skill will have greatly Increased and one needs to utilize less energy in combative encounters. The ultimate goal, however, in Yiquan, as is the case at any advanced level of Chinese martial arts, is to preserve health and increase spiritual growth. Therefore, internal energy is more important for healing, both for self-healing, as well as the healing of others. I have discussed some aspects of self-healing in this article and self-healing is more critical to one's practice than actual fighting. However, to call it a martial arts, one must also know how to fight and be able to use energy in a combative situation. If one is to master Yiquan, healing of others is the next stage beyond learning the fighting arts.

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.