Li I-yu writtings

[Xue Sheng]

Li I-yu (1832–1892), was the nephew and student of Wu Yuxiang

Wu Yuxiang was a student of Chen Qingping and Yang Luchan and the founder of Wu/Hao style taijiquan

Five Words Formula by Li I Yu

Five Word Formula By Li I Yu

Translated by Ben Lo Et Al in the book "The Essence Of T'ai Chi Ch'uan

CALM

The mind should be calm. If it is not, 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
(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 it (li), but my mind
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
use i (mind), not jing (internal force). After a long time the opponent wilI be
controlled by me and I will not be controlled by him.

AGILITY

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 the opponent touches my skin and hair, my mind is
already penetrating his bones. When holding up the arms the qi (breath) 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 qi 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 yourself (your own
inclination). Later your body can follow your mind, and you can control
yourself and still follow the opponent. When you only follow yourself, you are
clumsy, but when you follow (coordinate with) the opponent, you are lively.
When you can follow your 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.

BREATH

To Gather the Qi

If the qi is dispersed, then it is not stored (accumulated) and is easy to
scatter. Let the qi 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 discharge (fa fang) him. This is by means of the i (mind), not
the li (strength) mobilizing the qi (breath).

The Complete Jing

The jing of the (whole) body, through practice becomes one unit. Distinguish
clearly between substantial and insubstantial. To fa jing (discharge) it is
necessary to have root. The jing starts from the foot, is commanded by the
waist, and manifested in the fingers, and discharge through the spine and back.
One must completely raise the spirit (pay attention) at the moment when the
opponent's jing is just about to manifest, but has not yet been released. My
jing has then already met his (jing), 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 beneficial result. This is called borrowing force to strike
the opponent or using four ounces to deflect thousand pounds.

SPIRIT

Shen 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 qi (breath) returns to the shen (spirit). The manifestation of qi
moves with agility. (When) the spirit is concentrated opening and closing occur
appropriately and the differentiation of substantial and insubstantial is
clear. If left is insubstantial, the right is substantial, and vice versa.
Insubstantial does not mean completely without strength. The manifestation of
the qi must be agile Substantial does not mean completely limited. The spirit
must be completely concentrated. It is important to be completely in the mind
(heart) and 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 qi discharge from the spine? It
sinks downward from the two shoulders, gathers to the spine, and pours to the
waist. This is qi from up to down and is called "closed". From the
waist the qi mobilizes the spine, spreads to the two arms and flows to fingers.
This is qi 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 ~ang. Reaching this level your skill will progress with the days and you
can do as you wish.

 

[Xue Sheng]

Sparring Hands And Walking Frame Essentials
by Li I Yu - Translated by Ben Lo in the book "The Essence Of T'ai Chi Ch'uan"

Sparring Hands And Walking Frame Essentials
by Li I Yu - Translated by Ben Lo in the book "The Essence Of T'ai Chi Ch'uan"


Formerly people said: being able to attract into emptiness, you can use four ounces to deflect a thousand pounds. Not being able to attract into emptiness, you cannot deflect a thousand pounds. The words are simple, but the meaning complete. The beginner cannot understand it. Here I add some words to explain it. If someone is ambitious to learn this art, he can find some way to enter it and every day he will have improvement.

Desiring to attract into emptiness and use four ounces to deflect a thousand pounds, first you must have the correct timing and position. To obtain the correct timing and position, you must first make the body one unit. Desiring to make the body one unit, you must first eliminate hollows and protruberances. To make the whole body without breaks or holes, you must first have the Shen (spirit) and Qi (breath) excited and expanded. If you want the Shen and Qi activated and expanded, you must first raise the spirit (pay attention) and the Shen should not be unfocused. To have your Shen not unfocused, you must first have the Shen and Qi gather and penetrate the bones. Desiring the Shen and Qi to penetrate the bones, you must first strengthen the two thighs and loosen the two shoulders and let the Qi sink down.

The Jing (intrinsic energy) raises from the feet, changes into the legs, is stored in the chest, moved in the shoulders and commanded in the waist. The upper part connects to the two arms and the lower part follows the legs. It changes inside. To gather is to close and to release is to open. If it is quiet, it is completely still. Still means to close. In closing there is opening. If it is moving, everything moves. Moving is open. In opening there is closing. When the body is touched it revolves freely. Thre is nowhere that does not obtain power. Then you can attract to emptiness and use four ounces to deflect a thousand pounds.

Practicing the form every day is the kung fu (way of practicing) of knowing yourself. When you start to practice, first ask yourself, "Did my whole body follow the previous principles or not?" If one little place didn't follow (them), then correct it immediately. Therefore, in practicing the form we want slowness not speed.

Pushing hands is the kung fu of knowing others. As for movement and stillness, although it is to know others, you must still ask yourself. If you arrange yourself well, when others touch you, you don't move a hair. Follow the opportunity and meet his Jing (intrinsic energy) and let him naturally fall outward. If you feel someplace (in your body) is powerless, it is double weighted and unchanging. You must first seek (the defect) in yin and yang, opening and closing. Know yourself and know others: in one hundred battles you will win one hundred times.

 

[Xue Sheng]

Hitting Hands Essential Sayings
Translated by Peter Lim Tian Tek (first 2 parts), part 3 translated by Robert W. Smith and Cheng Man Qing from their book "T'ai Ch'i"

Explanation:

Use the mind to move the qi, exerting sunk one, then can the qi gather in the bones, that is what is called 'the source of the postures lies in the waist'. The intent and qi should change actively, it should be round and lively, that is what is called 'be mindful of the insubstantial and substantial changes'. The upright body is erect, peaceful and comfortable, able to support 8 sides; move qi like 9 curved pearls, there is nowhere it does not reach, that is what is called 'the qi spreads throughout without hindrance'.

Emitting strength (fajing) should be sunk, relaxed and quite, in one direction only, this is what is called 'be still, when attacked by the opponent, be tranquil and move in stillness'. In moving back and forth one must fold repeatedly, advancing and retreating must have turns and changes, this is what is called '(my) changes caused by the opponent fill him with wonder'. In curves seek the straight, store then emit, this is what is called 'study the function of each posture carefully and with deliberation, pay attention to the waist at all times'. Lift the conciousness, then can one be without worry about being slow and heavy, this is what is called 'completely relax the abdomen and the qi will raise up'. Empty the neck and prop up (the head) with strength, sink the qi to the Tan Tien, not slanting not leaning, this is what is called 'when the coccyx is straight, the shen (spirit) goes to the headtop, to make the whole body light agile suspend the headtop'. Move the body using qi, exert on this to succeed, then can one facilitate the mind, this is what is called 'extention and contraction, opening and closing, should be natural'. The mind is the command, the qi the flag, the conciousness the commander and the body the one ordered about, this is what is called 'the i (mind) and ch'i (breath) are king, and the bones and muscles are the court.

Explanation:

Though the body moves, the mind holds preciously to quietness, qi must accumulate, the conciousness comfortable. The mind is the command, qi is the flag, the conciousnes the commander and the body the one ordered about. Always keep this in mind, the method will yield benefits. The mind is the first, the body comes after. The body only does not know the hand and its movements, the foot and its stepping. This is what is called a single breath completion, abandoning onself and following others, attracting into emptiness, four ounces drawing out a thousand catties. You must know that in moving, everything moves, when quiet everything is quite, see movement but still quiet, see quiet but still moving, inside is resolute conciousness, outside when seen is easy and comfortable. One must follow along with others, going along with others is lively, following self is stagnating. Those that esteem breath have no strength, those that cultivate the qi have pure hardness. If the other does not move, I do not move; the other moves slightly, I then move first. Labour to know yourself, only then can you turn and recieve at will; for oneself to stick to others, one must know others, only then can one be not too late or too early. One must be able to raise the conciousness, then you don't have the worry about being slow and heavy; sticking and following gives agility, then one can see the ingeniousness of 'into emptiness'. One must divide Yin and Yang when moving back and forth, advancing and retreating has turning and closing. Opportunity comes from oneself, strength is borrowed from others. In emitting strength (fajing), the upper and lower must be coordinated, then in going one is invincible; the erect body must be upright without leaning, able to support 8 sides. Quiet like a mountain, moving like a river. Stepping forward like standing on the edge of a pond, move strength (jing) like drawing silk, store strength (jing) like stretching a bow, emit strength (fajing) like shooting an arrow. Move qi like 9 curved pearls, there is nowhere it does not reach; propel qi like steel refined a hundred times over, there is nothing hard that it cannot destroy. Form like targeting when catching a mouse, the conciousness like a cat catching a mouse. Seek the straight in the curved, store then emit. To take in is the same as to emit, joining without breaks. From extreme softness then can it be extremely strong and hard; can stick and follow then can be agile. Qi is cultivated directly without harm, strength (jing) is stored in the curved and with surplus. Compliance comes gradually, only knowing can one achive it.

Also said:

In any action the entire body should be light and agile and all of its parts connected like pearls on a thread. The qi should be cultivated; the spirit of vitality should be retained internally and not exposed externally.

Sound boxing is rooted in the feet, develops in the legs, is directed by the waist, and functions through the fingers. The feet, legs, and waist must act as one. There should be no hollows and projections and no severance, so that when advancing and retreating you can use both your opponent's defects and your own superior position. If you fail to gain these advantages, your body will be disordered and confused. To correct this fault you must adjust your legs and waist. The same principle applies irrespective of direction or attitude.

Taiji hinges entirely upon the player's conciousness (i) rather than upon his external muscular force (li). When attacking above, you must not forget below; when striking left, you must pay attention to the right; and when advancing, you must have regard for retreating. This principle applies for both the attacker and defender. If you wan to pull something upward, you must first push it down, causing the root to be severed and the object to be immediately toppled. The substantial and the insubstantial must be clearly differentiated. Every part of the body has both a substantial and an insubstantial aspect at any given time. The entire body also has this feature if considered as one unit. All parts of the body must be threaded together, not allowing the slightest severance.