Wednesday, August 11, 2010



by Li I-yu
as researched by Lee N. Scheele


The hsin [mind-and-heart] should be calm. If the hsin is not calm, one cannot concentrate, and when the arm is raised, whether forward or back, left or right, it is completely without certain direction. Therefore, it is necessary to maintain a calm mind. In beginning to move, you cannot control (it) by yourself. The entire mind must also experience and comprehend the movements of the opponent. Accordingly, when the movement bends, it then straightens, without disconnecting or resisting. Do not extend or retreat by yourself. If my opponent has li [external strength], I also have li, but my li is previous in exact anticipation of his. If the opponent does not have li, I am also without li, but my I [mind-intent] is still previous. It is necessary to be continually mindful; to whatever part of the body is touched the mind should go. You must discover the information by non-discrimination and non-resistance. Follow this method, and in one year, or a half-year, you will instinctively find it in your body. All of this means you use I, not chin [intrinsic force]. After a practicing for a long time, the opponent will be controlled by me and I will not be controlled by him.


If the body is clumsy, then in advancing or retreating it cannot be free; therefore, it must be agile. Once you raise your arm, you cannot appear clumsy. The moment the force of my opponent touches my skin and hair, my mind is already penetrating his bones. When holding up the arms, the ch'i [vital life energy] is threaded together continuously. When the left side is heavy, it then empties, and the right side is already countering. When the right is heavy, it empties, and the left is already countering. The ch'i is like a wheel, and the whole body must mutually coordinate. If there is any uncoordinated place, the body becomes disordered and weak. The defect is to be found in the waist and legs. First the mind is used to order the body. Follow the opponent and not your own inclination. Later your body can follow your mind, and you can control yourself and still follow the opponent. When you only follow your own inclination, you are clumsy, but when you follow the opponent, then your hands can distinguish and weigh accurately the amount of his force, and measure the distance of his approach with no mistake. Advancing and retreating, everywhere the coordination is perfect. After studying for a long time, your technique will become skillful.

To Gather the 

If the ch'i is dispersed, then it is not stored and is easy to scatter. Let the ch'i penetrate the spine and the inhalation and exhalation be smooth and unimpeded throughout the entire body. The inhalation closes and gathers, the exhalation opens and discharges. Because the inhalation can naturally raise and also uproot the opponent, the exhalation can naturally sink down and also fa-chin [discharge energy] him. This is by means of the I, not the li mobilizing the ch'i.

The Complete 

The chin of the whole body, through practice, becomes one unit. Distinguish clearly between substantial and insubstantial. To fa-chin it is necessary to have root. Thechin starts from the foot, is commanded by the waist, and manifested in the fingers, and discharged through the spine and back. One must completely raise the shen[spirit of vitality] at the moment when the opponent's chin is about to manifest, but has not yet been released. My chin has then already met his, not late, not early. It is like using a leather (tinder) to start a fire, or like a fountain gushing forth. In going forward or stepping back, there is not even the slightest disorder. In the curve seek the straight, store, then discharge; then you are able to follow your hands and achieve a beautiful result. This is called borrowing force to strike the opponent or using four ounces to deflect a thousand pounds.

SPIRITShen Concentrated

Having the above four, then you can return to concentrated spirit: if the spirit is concentrated, then it is continuous and uninterrupted, and the practice of ch'i returns to the shen [spirit of vitality]. The manifestation of ch'i moves with agility. When the shen is concentrated, opening and closing occur appropriately, and the differentiation of substantial and insubstantial is clear. If the left is insubstantial, the right is substantial, and vice-versa. Insubstantial does not mean completely without strength. The manifestation of ch'i must be agile. Substantial does not mean completely limited. The spirit must be completely concentrated. It is important to be completely in the mind [I] and the waist, and not outside. Not being outside or separated, force is borrowed from the opponent, and the ch'i is released from the spine. How can the ch'i discharge from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is ch'i from up to down and is called closed. From the waist the ch'i mobilizes to the spine, spreads to the two arms and flows to the fingers. This is ch'i from down to up and is called opened. Closed is gathering, and opened is discharging. When you know opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and you can do as you wish.