Yi Quan Further Discussions

8/10/2019 Yi Quan Further Discussions

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FURTHER DISCUSSIONS ON

COMPREHENDING THE METHOD OF

UNDERSTANDING YIQUAN

Mr. Wang Xiangzhai founded Yiquan over half a century ago. During these very longyears, because of its abundant meaning and tremendous cultural value, Yiquan hasbeen attracting increasing numbers of people who throw themselves into it. But, Ialso find that in the course of studying and practising Yiquan, there are many wrongroads, and people are unable to decide which is right. To this day some seek blindlyand others go astray. What a pity! From childhood, I have learned Yiquan from my

father, Han Qiao, and up to now; it has been more than forty years. By my personalexperience of learning, practising, teaching and researching Yiquan, I feel deeplythat if one doesnt have a clear comprehension of the method of understanding

Yiquan, then it is impossible to walk up the right path of Yiquan. In 1997, during thefirst national Yiquan science convention, I published "Theory of Combat ScienceThe Second Course of Yiquan" together with Mr. Han Jingsheng after having donesome research on the matter. Mr. Wang Xiangzhai once told us: "The way of scienceis to understand fundamental principles." Because of this, all martial arts studentscan share the benefits of Mr. Wang Xiangzhais combat science as quickly aspossible; carry forward the combat science career founded by him; and allow it to

benefit all humanity. I clearly realize that my knowledge is not as abundant as itcould be, but for the above reason, I do my utmost to further clear up the methodof understanding Yiquan. I hope to bring together all kinds of specific trainingmethods on the theory. Thus, it can be of better service as a physical exercise. I alsohope to offer here, a few commonplace remarks by way of introduction, so thatothers may come up with their valuable opinions and together with all experts withinand outside the country, clarify the right path of Yiquan. I. WHAT IS YIQUAN?Literally speaking, Yiquan is a word group consisting of a modifier and the word itmodifies, "quan" (pugilism) is the main word and "yi" (mind) is the adjective thatdescribes quan. Then what is "quan" essentially? In fact, Mr. Wang Xiangzhaialready talked about it very clearly a long time ago: "In the way of combat science,this punch or that kick do not carry the meaning of pugilism, giving three punchesand taking two is not called pugilism either, even less does a series of skills andtricks stand for pugilism. It is every action engraved on ones mind that is calledpugilism." What is meant by every action engraved on ones mind? It is the responseof the human body to the objective world. Under this definition, it includes theconscious response action and unconscious response action of the human body, thedoer of action, the object of action, the conditions of action, the manner of action,the range of action, and their mutual relationships.

Then what is called "yi" (mind)? This is a scientific determination on the nature of

boxing by Mr. Wang Xiangzhai after long practise, research and pondering thescience of Chinese martial arts. It is based on every persons perception of this


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objective world and every persons spontaneity. These are approached by way ofconsciousness as a prerequisite starting point. Based on this profound philosophicthought, we then put martial arts on the plate of consciousness for investigation andexamination in order to grasp it accordingly. So we say: "Yiquan is a combat science.It is a science that takes the law of movement of the human body as the subject to

be researched." Talking in this fashion, Yiquan can encompass all kinds of martialarts. Consequently, any motion of the human body can be put on this plate tounderstand. So the aim of Yiquan is to seek a complete understanding of the laws ofmotion of the human body, and its practitioners complete grasp of their vitalactivities only. After having reached the above two goals, only then can one rightlyclaim to have satisfactorily succeeded in the study of martial arts. II. THE GENERALFORMAT OF A HUMAN BEINGS METHOD OF UNDERSTANDING Everybody has anindependent consciousness as soon as they are born. For human beings to be"human beings," it rests on them having an independent consciousness. So allhuman beings cognition, knowledge, and activity, down to all cultural values, are all

covered by a humans independent consciousness. Without consciousness, wecannot talk about any of them since none of them can exist without it. When onehas consciousness, how does one realize and grasp this objective world and yet alsoinclude himself? For this problem, our predecessors have already done muchexploration, and by their own words, they all expressed a common recognition. InHetuvidya (a system of Hindu logic), it is called xianliang (direct) and biliang(indirect). In Mingbian (a system of Chinese logic), it is called Name and Truth.Neoteric Mr. Feng Qi called it, "The Field of Logion and The Field of ExceedingLogion." Mr. Mou Zongsan called it "phenomenon and the thing itself." Mr. Kashelcalled it "The Intellectual Symbolic World and The Direct Experience World." Mr.

Wang Xiangzhai also said: "One must know that Name and Truth cant be mentionedin the same breath at all." In summary, we are told that human beings realize theobjective world mainly in two ways: one is through the intellect and the other iscomprehension via intuition. The cognitive process of reasoning is through apersons senses, first sensing the information of the objective world, and then byway of the nerves, which pass it on to brain. Next, an image comes into being andthen a memory in the brain. This is marked by notions and symbols, and thenfollowed by fixed vocalisms, and finally language that we use to communicate witheach other. Based on this, at thesame time, the method of logic deduces thecorrelation between objective things in the brain and results in a subjective

judgment. Accordingly, this results in our understanding and grasp of the objectiveworld. Therefore, an important point must be pointed out: as soon as a person isaware of theinformation of the objective things via ones senses, this informationalready has some differences with the noumenon of the objective things. This is justlike people taking a photo: the photo is an image of a person and others can find theperson by the photo, but the photo isnt the person himself. Furthermore, just aspeople introduce a boy or girl friend via a photo, one may know the circumstances ofthe other side. The actual person in the photo may be tall or short, beautiful or ugly,but absolutely no one would marry the photo. So we say that when humans acceptthe information of the objective world, there comes into being a subjective concept.This concept is the reflection of objective things within subjective thought.

Phenomenon and the thing itself are two entirely different things. They areassociated as well as differentiated. Within this cognitive process, a


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But whether it is all in gear or not on earth. this results in two response modes ofthe human body to the world. The cognitive action takes place between the mainbody and the object. it is said that "sense" is self-awareness. Thus we say that thisway of cognition has the distinction of "being able to know" and "being known. So itis said that the way of intellectual cognition is indirect and is the cause of this

remoteness. Just as it is a part of the objective world. and then decides how to act.it shows that the subjective cognizance was right. This estimation is a reflection ofthe objective thing within subjective cognizance. Because of the above two ways ofperceiving the world. this means that the cognition was wrong. Once an action hasoccurred. This is called the Main and Object interacting with each other. WangXiangzhai also always said." the object of consciousness is also "me. Therefore. suchanswer is deferredit is broken and delayed by the slow and complicated course ofthinking. Only when people subjectively think that all things are in gear will theypress the ignition button. the answer to environmental stimuli is direct and rapid.they are directed by consciousness and encompass the understanding of the

objective social world of human beings. because if thinking controls the response.under the second condition (human controls action by thinking). These two thingsare also unequal. "One cant take the time to consider when incombat. Becausethese two methods of response are different. After a human comes into consciousbeing. only when it rises into the sky can it be known if it is or is not. so it is saidthat "sense" is not divisible into "being able to" and "being. Another is the need byway of thinking." After the brain suggests its conceptions. how they respond to achange in ones objective environment is also different. Together. this will cause theresponse action to be delayed. Active response and passive response usually exist atthe same time. So we repeatedly stress that Yiquan is the science of exerting

instinct. An object is the target of cognition. Kashel said in "Talking AboutHumanity": "Under the first condition (the animal instinct). a direct active responseto the objective environment. A human has the ability of cognition." it is directawareness of oneself. it creates reality. This is namely called being "between theintentional and the unconscious" in Yiquan. he is said to be able to know. justanother part of the movement of the objective world and this is an ultimate fact. bymanner of introspection. The subjective and objective are one: the course ofmovement. So we say that practice is the only standard to prove the truth. If thesatellite runs in gear. of itself.human acts as the main body of cognition and theobjective thing as the object of perception. One is by animal instinct. if it runsabnormally. all must still accept the inspection of the objective actual world after all.The above points out the differences between the cognitive mode and the reactivemode." This also takes place during the vital activities. the result of cognition mustfirst convey a proper validation in the objective world. Since it takes place duringvital activities. become aware of self-being and the movement of ones life. Thecognitive process of intuition rests with the human body itself. it is said to be able tobe known." Mr. is also namely the course of validation. The brain does a logicalevaluation of the objective environment." This also means to have a clearrecognition of this result in combat. This is just like launching an artificial satellite.we also find that it is impossible to clearly separate these two reactive modes. Theappeal for developing a natural instinctive ability has been made. consideration is

useless. This reality is the only one of its kind in the world and beyond being right ornot. that is the course of the senses. it can. This sense is a sort of apperception with


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its object of realization being ones entire life. however. a humans vital activities are.The subject of consciousness is "I. So if talking about intellectual cognition. it againlinks these in a logical manner and an estimate comes into being. as well as decideresponse reactions to the . Mr. In actuality. and then it can become a truth. and theycomplement each other.

Only by practising oneself. it will make the breath and heartbeat quickenautomatically. Yiquan also follows along this line. the human body will automaticallyblink so as to avoid harm from this outside situation. "the art and skill of realization.For example when a small insect flies into the eyelid. the ability for running willincrease. These instinctive reactions have all become manifested thru the interactionof main body and object. that martial arts are the response of the human body tothe objective world. The catchphrase of modern Olympic games. unitary whole. wefind that one who runs often will be able to run faster. DISTINGUISHING FIRSTCOURSE AND THE SECOND COURSE The First Course The Second Course Definition

The didactics of form The didactics of action Cognition mode Intellectual cognitionIntuitive cognition Theoretical basis Atomic theory. humans have gained knowledgeof the potentiality of the human bodys instinct. no unity problem Transmission modeConcept transmission Feeling transmission Cognitive process Need transformationand transition. and attempt to allow breath and heartbeat to return to normalcy. butalso they discover their own natural instinct. faster and stronger. In Yiquan training.as community affairs change." also has this meaning. but in practical life. THESECOND COURSE OF YIQUAN IS A METHOD OF COGNITION AND METHOD OFTEACHING WHICH DIRECTLY POINT TO THE ESSENCE OF THE MARTIAL ARTS Ithas already been pointed out above. and know that one can explore ones own

potentiality better by training. "higher. After the ratio of carbon dioxide to oxygenincreases. consists of parts. Wang Xiangzhai said. For instance.objective world. III.indirect Direct accomplishment Process of learning Conducted consciously Fromconsciousness to unconsciousness BETWEEN THE . the bodys oxygen consumptionincreases." he had this meaning in mind. After mankind evolved to a certain degreeof consciousness. By way of increasing the number of times one runs. humans willincur a natural emotional response in order to fulfill the needs of the spirit and body.Therefore. "hunyuan li" (primordial strength) is sought. it has already been explainedwhat is the essence of martial arts. so martial arts are practiced to develop bettervital instincts and respond to the objective world better. an example being onesheartbeat or breath. A martial art is the art of ones own body. When a personmoves violently. That is to say. in other words: seeking a plenary grasp of thephysical potentialities of the human body. this instinct has an abundant and latentpotential. one must realize and grasp the martial arts through practice. by observinglife. This kind of reactive ability is the life instinct of the human body. Herein before.only practice will allow ones own body to gain more mobility. and one will be able torun faster than others. Furthermore. the Second Course proposes that one mustdevote oneself in order to understand. When Mr. For example: humans are able toboth walk and run. Under this intellectual demand. we call it instinct. seeking tograsp this potential. Namely. the human body can respond to inner and outercircumstances (including societal) unconsciously. there emerged the need for

knowing the world and grasping the world at the same time. and since they areachieved spontaneously. human beings are not only cognizant that one can control


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facts via consciousness itself. will one realize the essence of martial arts. Again. hasa unity problem Monistic theory. This will improve the exchange of gases toaccommodate the internal change. It is the motor movement ability of the body.

on no account make the mistake that the Second Course negates or surpasses the

First Course. the understanding of martial arts. everyone can clearly see thedifferences between the First Course and the Second Course. come into beingcognizant of his own noumenon motive state. FOUR SENTENCES OF THE GENERALPROGRAMME OF THE SECOND COURSE "Producing a feeling with a fixed method""Giving up the method after getting the feeling" "Letting the feeling follow intoeverything" "Personal feeling leads to complete awareness" "Producing a feeling witha fixed method" means that in order to help a student realize a sort of motive statefrom his body. certain concepts or rules that you try to realize while training) Actionsmold students physique(ie. let everybody have a clearer understanding of themethod to comprehend Yiquan. and is a primal and natural action. and at the same

time. "Letting the feeling follow into everything" is based on realizing that everythingfrom the movement process on up to the process of life. one cannot have onewithout the other. By doing this action. which course do you see now? Wise readerswill come out and understandably smile. no Do (brings success or not) Passivelyreceives teaching Actively grasp intuitively From the above analyses. Just like thetwo wheels of a vehicle or the two wings of a bird. one can achieve passing fromteacher to student. it is therefore called a "feeling transmission. these two coursesare two cognitive processes commandeered by consciousness. By this method."Giving up the method after getting the feeling" means after gaining the feeling thatwas transmitted. This action exists in the human body itself. Becoming conscious of

the feeling. having predetermined thoughts and having a standardized method. istaking place in the interplay between the . certain actions are used so thatyou willnaturally learn to do thingsin a correct manner and they will unconsciously transferinto other training/actions) Teach student to practise martial arts Teach student themethod of realizing martial arts Tell students what martial arts are and what it is likeLead students to realize what is martial arts themselves Is. He must extend thenoumenon of boxing which was passed down to him with the method of "producinga feeling" to any time and any place. the student mustnt rely on this fixed methodtaught by his teacher for producing the feeling." To have "a fixed method" meansthis action of passing from teacher to student is fixed. the teaching method of

Yiquan will become much more full and complete. but please. so as to let thestudent wake up and clearly understand that martial arts is comprised of ones truevital activities. (ie. the student lets his body come into this motive state. In theprocess of passing from teacher to student. It belongs to the stage of having apatterned form. By means of this distinction. Consequently.Physique training Contenttaught Concretely carry out Teaching form Students position Concepts normalizestudents physique. IV. The two courses were brought forward to help distinguishthe two cognitive modes that exist within the Yiquan science itself. That wouldneglect the value of the First Course. Everyone should think about this. Thissentence is moving and clears up the teaching process. the body is primarily themotivating state for the martial arts. the teacher sets up a fixed action. isnt. As I

have already said above. yes.


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the foot is at position YYY. you not only realize how the objective world. in addition.V. or a fixed action to deal with the moving world. UNDERSTANDING THE YIQUANJIAJIE METHOD In the teaching process of Yiquan. "the body feels like XXX.""Personal feeling leads to complete awareness" means that the highest state ofunderstanding martial arts is achieved after one devotes oneself to it and

understands the above training process. and advancing they together. If humansuse a fixed reference point to view the moving world. for example: one might say.Therefore. Subjective and objective interact and fit each other in the motion process.It has manifold ways of expression. Furthermore. is. you can understand that theSecond Course of Yiquan is the scientific teaching method which aims at fostering ahumans meta-cognition. They are not at all the noumenon of martial arts. and theaccomplishment of the meta-cognition symbolizes the highest development of onescognitive ability and also is the self-realization of ones intellectuality. We havealready talked above of how the symbolic concept comes into being and theelements of its application. the state of matter in space and time is always in a

process of motion. they are all the indirect reflection of the martial art noumenonusing a conceptual symbol and from a specific point of view. For example.subjectiveand objective. "the real controlled by the artificial. Hereafter. as well as philosophicalanalysis. Namely. so all are artificial methods. then this would bring aboutunconformity between the subjective and the objective. understand and grasp actualobjective things indirectly by means of conceptual symbols. "Letting the feelingfollow into everything" means in the process of action (including the activity ofthinking). the subjective cant have its own action beforehand. which includesyourself. The objective world is moving matter. This is what is stated in Yiquanas:"Boxing without fixed form. and then turn them into reality in your actual life. we

have another further explanation. The word "moving" means ceaseless.psychological analysis. you must keep yourself in a state of motion at any giventime. mechanical analysis. . a character in the written Chinese language (or letter inthe western languages) is a sort of conceptual symbol. we often come up againstthe cognition and training method of jiajie (using something unreal to produce realresults). that is to say. no fixed form and no fixed thoughts. When one says.biological analysis. Although these ways of expression are diverse. In order to settlethis problem of unconformity between the subjective and objective. chemicalanalysis. mind without fixed thoughts. the variety of the symbolic world will befurther explained. The subjective action must change with the changes in theobjective world. that is awakening to the truth. I will offer an explanation fromseveral viewpoints." this is a metaphor of the whole state of motion during thisperiod of time and it is also a metaphor of the thing being said. this method ofcognition is called. Nothing but the moving body is the martial art itself and that isthe noumenon of martial arts." Mathematics is a sort of way of expressing symbolicconcepts." this is describing ones feeling during the training process. Since man canexpress. Therefore. we say that symbols are artificial and that only the thing beingsymbolized is true. but also realize that you are able to understand the possibilitiesof the objective world. When one says. Now. but it has an abstract and pureexpressionistic ability. First." This is expressing the position of the human body inspace during a specific unit time of training. there is also mathematical analysis. You

have the ability by your own actions to actively grasp these possibilities. "like XXX.By the above paraphrases of the four sentences of the general programme of the


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Second Course. the subjective viewpoint and the subjective actionmust follow themotion of the objective world. "the hand is at position XXX.

This memory is radically different for a real tree or great mountain. Thought is usedto pull or push them. This now leads us to the famous number theory proposition

(Goldbachs conjecture) that every even number N greater than 2 is the sum of twoprime numbers. one feels the weight against oneself. it brings the change of spatialposition for the heavy object. This is just like the relationship between zhanzhuangand walking zhuang (i. there is stillness within movement and movement withinstillness. or viper and beast of prey. The zhanzhuang ("standing like a wooden post"postures) in Yiquan. In the same way. human beings are still dissatisfied withcalculus. It is said that. and as a result. However. such as imagining there is a bigtree. we can see that it is the thought making use of the brain to remember this realaction and visualization. However human intellectuality wants to understand theobjective world and there is also the need for people to communicate with each

other. our brains issue the order of movement. everybody will come into contactwith the method of making use of thought. because if you say it is here. a number isoriginally a flow of quantitative change at the same time and space in the field ofmovement of matter.e. muscles have been built up and the strength of human bodyhas been increased. In spite of this. One must realize that the object of this action isthe memory. These lead to calculus and thru calculus. We know that Goldbachsconjecture hasnt been completely proven yet. Therefore. time and space. Thisabstract expression can only be held within the subjective world. regarding it as asort of cognition method. people are not satisfied with the ossified separation of anatural number. it is already there. Let motion lead to stillness to ascertain the

transitions. And the mathematical way of expression is also a model for "the realcontrolled by the artificial. Ones action of moving thing is achieved and the objectiveworld has changed. postures). right in front of themselves. But we should alsorealize that the reality of . At the same time. decimal fractions. it cant be regardedas entering the fortress of science. This is objective reality. Yiquan requiresresponding to every feeling in order to react to infinitude. resulting in a naturalnumber. the laws of motion during a period of time can be displayed. We know inreal life that if we move a heavy object or see the object with our eyes. Thisimpresses the information on the nerves and so the muscles contract to producestrength in order to affect the heavy object. but in 1966. Within the Yiquan trainingprocess. which show the specific state of the process of the motion.Mathematics isthe most scientific and high-level method of expression used by man to describe themovement relationships between objective things. hence it is the language ofscience. are parts of motion. and in the meanwhile. It has kinetic properties. it cantbe expressed by in a fixed way. time and space are also a flow of quantitativechange. and eventually one day. Therefore. issues an order directing the muscles towork. The action is then reproduced in the brain and accordingly. when a thing cantbe expressed through mathematical language. they are indivisible from movingmatter. As a flow of movement. mathematician Chen Jingrun proved the conjecturefor certain large numbers. or great mountain. In the process of cognition of anumber. therefore there are fractions. This action of moving a thing is factiously

completed. So motion itself cant be expressed by language. which is retained in thebrain from the experience. someone will prove it for even higher numbers.


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logarithms and so on. space has extensiveness. Time has continuity. There is aradical difference when comparing it to the objective world. etc." For example. Theflow of numbers is factitiously chopped into sections. or manipulate them in someother fashion. so it is also a method of the real controlled by the artificial. By goingthrough this sort of practice over and over again. the memory of the action of

moving thing in the brain has been strengthened. mathematics is still an indirectmethod of expression. However. It forms and enhances the cumulative finalizedimpetus. they adopt the method of the real controlled by the artificial. which cantexpress all motions in all time and space yet.

This is the true meaning of "seek the true from the unreal" which was said by Mr. allcognition methods are artificial methods. if the action is incorrect.thinking isnt thesame as that of actuality. If the action is right. By his actions. the many kinds ofartificial methods are also true methods. your spontaneous vital activities andactions are just as true. one will gain the rewards of nature. It is also through this

process of seeking that man achieves realization of his true self. Not every sportmethod. such as relaxation. When in accord. Yiquan is namely understood andtaught through the method of controlling the real by means of the artificial. and notget carried away. Mr." It is this fundamental fact for a human that is a noumenon ofnature when the norm of action is posed. Nature lets the superior ones win andeliminates the inferior ones in judgment over the animals. In the Yiquan teachingprocess. and when in discord. As for animals. we must not lose touch with realityand should ceaselessly get verification from the real. The same can be said forsports. This is to say that all laws of motion. I tell you. In the end. That is to say.However. and in the end. the ability to react will be strengthened and victory will be

achieved in the sport. these series of actions are just your actual vital activities.However. Wang Xiangzhai pointed out such phenomena in the world of sportsbefore. and others will develop in a bad direction. tension. All down throughout theprocess of learning Yiquan and achieving the completion of self-awareness. it isnecessary to pass through each training course taught. If the method of exercise isright. TO GAIN STRENGTH AND TO BE HAPPY (FEEL WELL BEING ANDCONTENTMENT) IS THE NORM OF ACTION Mr. This way it keeps progressing anddeveloping. since the human body itself is a part of nature and the essentialprinciple of nature is unified and harmonious. But while using this method. That is tosay that a human being has an independent and free consciousness. Among themany possibilities. Each step points to this real from artificial method. you now study

Yiquan. practise Yiquan. VI. "to gain strength and to be happy is an enduringprinciple. To sum things up. you will cruelly harm your own life. moving fromrelaxation to tension. directly points to the vital activities. Accordingly. It is only asort of training method or means of training. some will develop in a good direction.adjust yourself to this motion of action. However. through practice you will make thebody healthy. Xiangzhai always said. talking about this meaning. human beings.because they have a subjective consciousness. one will feel oneself gaining instrength and happiness. and understand Yiquan. Wang Xiangzhai. If the method ofexercise is incorrect. and by this consciousness is able to control his own actions.Human beings exert this method of the real controlled by the artificial to realize and

grasp this world. one goes on to choose from a good many possibilities. They are allartificial methods as well and when you use this sort of ability of exerting the


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response activity over the actual world then it is true. In fact. which are manifestedin the human body. which are offered up by nature and makes it become reality.These series of courses are all set up for students to gain the ability over reactionsand control of his body. everyone who has the ability to observe and capability toanalyze will discover this and realize this from life and sports practice. also have an

independent spirit. one will feel very unwell and very unnatural. Whether onesmotion of action accords with the laws of nature or not. then one . An animalresponds to the change of nature by instinct. and so on. one can still be conscious ofit themselves through introspection. physical training and sports program will benefitall people. are the same thing as the laws of motion in nature. It is seeking tosufficiently grasp the possibility of the limitlessness of imagination. this relationshipbetween the individual and nature is accomplished naturally.

neither this way nor that way. contradiction exists everywhere. So we say that as aconcept is arising in germination. Accordingly. Furthermore. then at the same time.

we must use a definite standard to differentiate between two things. If we want tounderstand something. because any proposition has a negative proposition at thesame time. hence intellectuality. is this way and is also that way. As soon as a manhad consciousness. The most valuable thing is for a human being to be convinced ofthis. if strength and happiness are gained. we will meet many contradictoryproblems. not this not that. there is also something other than one. we say that ahuman beings motile creativity becomes true in the range of possibility of nature.thus the production of a fundamental contradiction. so we say. a contradiction isarising along with knowledge. and with your actions change the possibilities of theobjective world into reality. Our predecessors also explored this theory. Therefore.

no theoretical knowledge can work out a positive solution for you in the end. in thisreality. This gets to the endpoint and we cant seek any more. once we start talkingabout understanding. you must confront the reality yourself and bring into play yourdecision. Then how to settle such a contradiction? This creates a weightyphilosophical problem. What is the reason for this? It is because scientific knowledgeis established on the basis of taxology. When the possibility comes true. however.and so on. In Hetu-vidya science. then one must differentiate it with other things. ifwe say good. there is also solid. it is a recognizable signal given to the humanconsciousness by nature. which means existing depends on each other. all principlescome into existence of course. etc. in the end a human being wakes up to thefollowing: use nothing other than ones own life to confront this world and the use ofaction to resolve. Which is to say. we end up talking about the unity of opposites:namely this namely that. Through innumerable confrontations with this contradictoryworld. If we say we have one. let people wake up to the brilliance of their owntranscendental wisdom. he began to have cognitive action. if we say void. thereforewe cannot use a fixed standard to differentiate them. all things in true-life arecontiguous and ever changing. That is to say. This was so much the case that Mr.

ACTION TEACHING CLEARS UP THE CONTRADICTIONS OF UNDERSTANDING At anygiven time during the process of learning martial arts. However. it is called biliang(indirect). Like whether a posture is good if it is big or small. and that human beingsachieve free will within this range. This is namely the effect of a humans motile

action clearing up contradictions in understanding. Immanuel Kant put forward theidea of antinomy (the law of contraries). More philosophers have pursued the


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contradiction problem to the end. at the same time. This is also reflected in the basiccontradiction of understanding. Every theory there is has or is a contradiction. highor low. All contradictions are all solved in this reality. telling everybody it isimpossible to search after the solution of a problem by the method of reasoning.insubstantial or substantial. This is also reflected in the area of cognition. this just

produce its opposite. nobody can teach you how to do something. Wang Xiangzhaicalled himself "The Old Man of Contradiction" during his later years. and go on toadjust their actions with their own initiative in order to be close to nature. relaxed ortensed. We know all learning needs to be able to be put into action eventually inorder to solve the concrete problems of reality. then there is also bad. VII. Havingsaid is equivalent to having not said.will draw natures retaliation. Videlicet. to createand to change this world is the one and only outlet. Intellectuality requires thathumans should completely know and actively . Mr. in order to understand a piece ofsomething. but can only give a dialectic and paradoxical result. which uses this tonormalize human action.

How is one to remember these zhaoshi and pass these zhaoshi on to others? Underthis requirement. along with the development of understanding. and then therearises neijiaquan (internal martial arts). Nothing but combat science is the historicalend-result of Chinese martial arts.grasp this world. First of all we must research theproblem of attack and defense. The whole process assumes the cognition of self-awareness as the final endpoint. too. Yiquan states that researching andunderstanding martial arts must start from consciousness. human beings began the

journey of illuminating the whole world by the light of their own transcendentalwisdom. This namely means to understand ones own body. Now it needs to

research health preservation and jiji (skills of combat) or in other words. cant thinklightly of the response problem between ourselves and the enemy. the need forcombat skills is the most pressing. All go through zhaoshi. In the process of strugglefor survival in nature. these zhaoshi become more and more numerous. therenaturally came the desire of how to optimize a method of understanding. zhaoshi(fixed techniques of attack or defense) were created. Then came a demand for amartial art science and so Yiquan came into being. Since that time. This is a kind ofimprovement as a method of comprehension. So zhaoshi is the prerequisite forknowing the opponent. MARTIAL ART SCIENCE IS A HISTORICAL END-RESULT Assoon as a human being has consciousness. you have reached the level of theunderstanding of combat science. Consequently. know yourself. This then bringsabout the understanding of the functional state of ones body. It is the beginningtoward knowing the objective world. This way falls into three stages: know theobjective. also know as forms or kata in Japanese) are contrived. If you want toresolve the response problem. Entrance to and advancement within every stage areall through this process: needs -> understanding-> conclusions-> advancedcognition. After learning. Afterward. by way of the zhanzhuang method tounderstand the laws of motion and realize the state of motion by sensing with onesbody. VIII. After the above two kinds of understanding developed. a demand arisesto fully bring into play the effect of the zhaoshi. Every branch of learning is this wayand the process of developing understanding in Yiquan also is no exception. how to

keep the body healthy and how to protect oneself against outside aggression.Between these two things. In the end. When a human being expressly awakens to


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this transcendental wisdom. It is a crystallization of the Chinese nations learningabout life science. and is also a part of the Chinese national culture. This is ahumans transcendental wisdom. intellectuality moves forward in an inevitable waytoward understanding. Zhaoshi is for solving the problem of how to respond to theopponent. These three cognitive stages organically constitute the content of martial

art science. you must know the opponent in order to determine your own action.When you have this understanding. Furthermore. Pi Yajies theory of stages ofcognitive development. and know the method of understanding. includingthemselves. physical performance and understanding. Taolu is the aggregate ofzhaoshi. This is a common cognitive process. taolu (a series of skills and tricks. andwe also cant think lightly of the physical performance problem. what human beingsmeet first is the need to defend its own existence. then intellectuality also reachesits brilliant acme. Neijiaquan strives for vigour. So we say Yiquan is a martial artscience (or combat science) and it is the knowledge of the method of understandingmartial arts. spirit and strength. Once a greater and greater amount of zhaoshi and

taolu have been created. practicing and researching martial arts for a long time.what the author found amazing is that an individuals cognitive process of martialarts is just like a miniature of the cognitive process of martial arts for the entirehuman race. intrinsic energy. so we say that Yiquan. the development of meta-cognition (or transcendent understanding) exemplifies the maturity of developmentof an . this process of developing understanding accords well with Mr.

Wang Xiangzhai named it the science of ones nature and life. human healthproblems and the desire of humans to understand their own bodies and their pursuitto achieve selffulfillment by understanding themselves are just the directions that

people are making unremitting efforts toward. February 15. all are developingaccording to the demands of human life. especially because the era of cold weaponshas already progressed into todays hot weapons. Engels said: "The parallelrelationship between a human beings individuality and history = the relationshipbetween embryology and paleontology. which is namely a question of health. doesthe evolution of Yiquan always follow the development of combat skills? Soinvariably. a place of life and death. some people misunderstand and think that

Yiquan only emphasizes fighting others. we can see that Yiquan is the study ofessential human nature and vital activities. in its occurrence and developmentalprocess.individuals cognition." Here and now. A human beings demand for survivalis the most fundamental one. YIQUAN IS THE SCIENCE OF ONES NATURE AND LIFESumming up the above. This is because no matter whether we take cognition. next.or progress. there is nothing left to talk of. This is the same principle as thedevelopment of human science and technology following the development of warand weapons. IX. After resolving these two problems. So Sunzi in his "Art of War"says: "War is an event of utmost importance to a nation. what a human being mustsolve first is the question of combat skills. then can we refer to other problems. HanJingyu In beautiful Zhuhai. The social meaning of combat skills using the humanbody has already changed. The value of Yiquan simply rests with offering a mostdirect way for peoples self-understanding and self-fulfillment." Therefore. Theseagain are all in accord with the inevitability of "thing" development which is

expressed by what Mr. is to let life exist normally. Why. However. The rivalrybetween people is the most pressing menace to human life. Once one has lost his


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life. or culture. Mr. and a way of life and deathit cannot be ignored. But humanintellectuality isnt limited in this. 2001 . I have written of my own learningexperience for everybody to compare and verify during the process of studying andlearning martial art science in the future.

' -----------------------------------------------------------------------Producing a feeling witha fixed method Giving up the method after getting the feeling Letting the feelingfollow into everything Personal feeling leads to complete awareness I. by theprocesses of studying and applying yiquan. The second is combat. neither is it aschool of thought or a style.'THEORY OF COMBAT SCIENCETHE SECONDCOURSE OF YIQUAN' Authors: Han Jingyu. The first one is health. from an evenhigher state. Only when you are in good health. can . since it originated. Summedup. can you deal with another person in combat and only then can you competevictoriously. Yiquan is study of life. Yiquan is not a collection of boxing routines orfixed techniques and postures. can you live a normal life and do all the things you

want to. The difference between yiquan and other martial arts can be seen from thatstatement. The third is the pursuit of an interesting and meaningful life. Concretely itcan be divided into three aspects. This is the highest reflection of man's primordialspirit. That means. yiquan makes clear that its subject of research is the wholemovement process of life of the human body. which includes both physiology andpsychology. getting zest into one's life gaining knowledge of the law of themovement of life (1) of the human body. and then. This issue must be met with theprinciples of science and the law of the movement of life must be the subject ofresearch. who has tacitly devoted herself to yiquan. it could be called man's pursuitof a healthy mind and body. WHAT IS YIQUAN? Yiquan. To achieve this goal. Only

when you are in good health. realizing the primordial spirit in one's life.'combatscience'. and these natural instinctive abilities bring one's physical and mentalfunctions into full play. Lady Wang Qun. Han Jingsheng Translator: Timo Heikkil ------------------------------------------------------------------------ 'This writing is sincerelydedicated to our mother. That could be called 'understanding tacitly by intuitiveperception'. Only after having understood this. Thereby it is established that yiquanis a branch of science . nor can it assume as a criterion that the correctness ofboxing could be judged merely by victory or defeat. has aimed at training andcultivating the practitioner by developing the natural instinctive abilities of thehuman body and mind as its goal.

trial of force (shili) and issuing of force (fali) are used to make up most of thecontent of its training system. while doing zhanzhuang one feels very good andstrong. I think everybody else might have realized the same too. This is the oppositeof the traditional martial arts training method of movement patterns and fixedtechniques. in fact . Not being clear about the fact that the subject of research ofyiquan is the whole process of the movement of life. At the same time the defects ofthe time of the learning process being too long also exist. Yiquan has personalintuitive perception as its means and pile standing (zhanzhuang). it becomesonesided at once'. When talking about zhanzhuang. Wang Xiangzhai. Actually that is

just the opposite of yiquan. so I am afraid that the possibility of someone using

dozens of years for pursuing yiquan. on the basis of the yiquan that ourpredecessors started. take the way of learning one step forward. yet no method


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non-exists'. In today's society the rhythm of life is gradually getting faster andfaster. C. III. and in this way bring one's natural instinctive abilities into full play andthus reach the goal of yiquan. At present this kind of training system is widely usedin the yiquan circles. concrete statements are one-sided. THE PROBLEMS THATNEED TO BE SOLVED IN THE THEORY AND PRACTICE OF YIQUAN 1. Also. the

attention must be put towards the human body both in theory and in practice. D.For instance. The fundamental concept of yiquan not being understood clearly A.there is no concrete integrated training process for the student to step by step enterthe highest state of 'not a single method exists. But we have gradually. noticed thatin order to grasp the law of one's movement of life. At the same time yiquan startsto spread its influence towards other sports. As a result of the two above mentionedpoints. Merely seeking this law from an external form is not enough. a fish in thewaves' etc. there are requirements on how to position the head. How could astudent enter such a state? B. the waist. found out that insufficiencies can still befound in this kind of teaching method. but beyond reach. The abstract description of

yiquan's final state is within sight. the neck. making it even more perfect andcompleting what our predecessors started. 'once something concrete is being told.thus being fully ready for combat'. in the process of practising and researchingyiquan for years. II. It is a mistake to study how to beat the opponent. like we did.

According to Mr. the legs.the true meaning of yiquan be considered to have beengrasped. gets smaller and smaller and the difficulty of teaching yiquan gets biggerand bigger. is that maybe after ten years one still has not reached that state. but thewhole shatters immediately when one starts moving freely. What was mentionedabove is the reality that we cannot evade. our predecessors spoke about things suchas 'a flag in the wind. mainly in the following few aspects: A. Commonly that is

called 'loss of unity'. Only then can yiquan indeed be considered to have beenunderstood. which finally causes what we call the unity problem. THE PRESENTTRAINING METHOD STILL HAS ROOM FOR IMPROVEMENT The predecessors whodeveloped yiquan. We can assume that in the near future it will certainly change intoa treasure of the common culture of all the people in the whole world. What wehave experienced ourselves. For example. When one does a singlemovement it isvery solid. therefore we feel it as our duty to. etc. it takes ten years before one isable to 'issue maximum power. but the whole vanishes once one moves.

Only in sports is the difference of victory and defeat between individuals used as astandard. keeping in close touch with Nature. Wang Xiangzhai said that. etc.' Sodoes yiquan have fixed thoughts after all? Mr. this explains that within anotherperiod of time Tyson's skills were not the best ones. 'Everything said is acontradiction of a contradiction'. a publicly-owned master. In practice they do notscrupulously seek the truth. This is the only way leading to success. So is it one-sided or not after all? Finally Mr.already a long time ago Mr. Wang Xiangzhai oncesaid. Not being able to completely solve the already known contradictions From thetheoretical point of view. All this is the predecessor's understanding of objectivereality. Following the predecessors refers to predecessor's experiences. ThereforeMr.. so do we need to study it or not after all? Mr.' He also said. Wang summed it upby saying. that is awakening to the truth. But the everlasting and unchanging truth

only lies in objective reality. Not understanding the difference between Nature andknowledge learned from others. Wang Xiangzhai once said. 'The Essential Way of


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Boxing'. he also called himself 'Old Man Contradiction'. not to follow blindly. Wangtold to hit like this and that. but this kind of understanding might be incorrect. Weare talking about Nature.. Wang said that once something concrete is said itbecomes one-sided at once. or maybe partly correct and partly incorrect. which canbe the direct teachings of one's master or the knowledge gained from the books of

the predecessors. the feet. which explains that within a certain period of time hisskills were better than those of the other boxers. and not to echo what others say.but not its philosophical theory is the . That is called following like sheep. Thisrequires us to have skills to observe.' That expression of learning spirit could not beany clearer. 'It is the origin of right and wrong. Today Evander Holyfield beat himup. Mr. it is even more important to respect and learn from the Nature. We have toverify their experiences in real practice. Wang once said. B. The progress in a branchof science must be examined within a wide process of practice to see whether it ispositive or not. it might be correct.' Advancing in any subject must be judged by theprogress in understanding the law of objective reality.' So do the numerous treatises

the predecessors wrote have a fixed method or not? Mr. it is the sole noumenon (3)of knowledge. So neither their victory nor defeat can explain whether theirunderstanding of the boxing sport is correct or incorrect. We should know that theywere working hard expressing their personal understanding of the objective. WangXiangzhai in his book. ' I only know the difference of right and wrong in my study ofboxing and ignore the sectarianism (2). He already saw clearly that the entireprocesses of exercise and teaching included contradictions.' Finally he said.'Correctness of boxing cannot be judged merely by victory or defeat.' In thisstatement he brought up that one should not follow the predecessors blindly. Thisresembles Mike Tyson having knocked many opponents down yesterday. So we say

that. but follow what others do and echo what others say. What is researchedscientifically is the law of movement of nature. and brought up this problem saying:'To study boxing. 'Boxing without fixed form. There is only one law of nature. Mr.But in another article he told how to position the head. including what our directteachers have said and what the predecessors have written. but that is not a schoolof thought. but in the end he said again that a clever person does not need to studythat. no fixed form and no fixed thoughts.. think and perceive independently. wroteabout the reasons why many boxing practitioners mistakenly enter the wrong path:'Mostly their teacher teaches badly. causes following blindly. 'Only the objective truthis universally sacred. 2. The scientific attributes of yiquan not being understoodclearly. although one has to learn from one's teacher. 'Boxing has no fixed methodat all. mind without fixed thoughts. the waist. C.

actually is a way of discussing how a person can attain the highest state of yiquan.Because Mr. Then by means of a concept.e. the unity problem appears in theprocess of practice. Wang has said that everything comes from zhanzhuang. We callthem concepts. Wang spoke about. It does not matter how it is obtained andexpressed. THINKING. it becomes one-sided at once. Above we have already spokenabout the contradictions in the theory and training. which is the commonly usedmethod of knowing and expressing. 'Once something concrete is being told.in theoryand practice from a philosophical level.' This points out the importance of solving the

contradictions of theory and practice from a philosophical level. thinking that yiquanis zhanzhuang. they stand like dead piles. pile standing dies away (4). The original


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training system is divided into three phases: zhanzhuang. fali. a conclusion is madeand then expressed by means of spoken and written languages. great many peoplehave misunderstood. But how to solve them remained an issue for us in the latergenerations. Wang said. zhanzhuang being its core. This will be discussed in thelater chapters. it is also exactly the main problem this writing wants to solve. and the

question of methodness (5) and methodlessness (6) is about discussing how aperson who has already reached this state could express his perception to leadothers to step into the same excellent state. Because formal logic would not existwithout its strictness and thoroughness. which they think is the inevitable outcomeof objective reality. without being aware of it. Yiquan's true meaning has beenabsolutely destroyed. The student must understand this truth. The unity problem Asa result of not having solved the main problem .' This is what it means. which thenform the images of the objective things in the brain. AND EXPRESSING YIQUAN'SCONTENT The question of having a fixed form or not discussed above. the conceptis used as the basic component in every case. Here only obtaining it matters. We

know that all kinds of knowledge possessed by people is made of subjectivepersonally sensed feelings of objective things. shili. Because of not seeing the limitsof the formal logic in understanding and expressing the content of yiquan. eventuallynothing succeeds. in a certain way.the contradictions . entered the category offormal logic. THE LIMITS OF FORMAL LOGIC IN UNDERSTANDING. Here we havealready. etc. the difference between objective reality and one's knowledge getsbigger and bigger and finally . makes them mistakenly think that the concept is thecomplete reflection of the objective thing. Finally what was expressed by theconcept cannot be anything but the objective truth to them.back to life? This is whatis currently called 'the unity problem'. But how could we bring the achievements of

all the different parts of the training . . etc.same as embracing a stone egg in a hopethat it will hatch a chick. That means complete dismemberment of yiquan. So Mr. IV.shili. so the inertia created by people by regularly doing certain things. so here youwill surely ask me: Does what you are talking here have a fixed method or not? Doesthe training system you recommend have a fixed form or not? How do you expressmethodlessness? How do you exercise formlessness? This is exactly thecontradiction of a contradiction Mr.i. Thus the concept gained in the brain is passedon to another person in the form of the conclusion. and fali. zhanzhuang. legs. nothow you obtain it. So some people jokingly say: the dead-like people do pilestanding. waist. that in the process of zhanzhuang a student is required to positionhis head. and they go on to make a conclusion about it by means of the concept. 3.

shape. he has to gather the information together in his brain. temperature. Youanswer that it is sour. let us take one specific pear as an example. or as sour asvinegar. understanding and expressing its feeling with a concept is also very difficult.is it possible to pass our experience to another person using a concept? Thefollowing story can answer this question. Why do we call it general impression? Thatis because there is still much information that has not been received. Maybe there isalso much other information that we are incapable to sense. This resembles oureyes. you cannot at once pass on the whole general information of the pear toanother person. etc. only after that can he get the general impression of this pear.

and was told by the .' The blind man still did not understand. it becomes one-sidedat once' and afterwards this creates what is called the unity problem. weight. that


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gives birth to the perception of distance. This sense of distance is a result of thewhole being in possession and integrated. you have just eaten a grape and anotherperson asks you what it tastes like. Everybody knows that actually every kind ofsourness is different. An experience must precede a concept In the process ofteaching yiquan. but it cannot reflect the whole condition We know that the

objective things consist of many kinds of information.there is no way to grasp thetrue meaning of yiquan. is it sour like an apricot or sour like a plum. What is calledone by one means that within one unit of time you can represent this pear only fromone aspect and one point of view. but he himself did not know what was white.therefore he asked again: 'what kind of colour is it?' The clear-sighted man told himagain: 'it is white like a white swan. flavour. That means. Because yiquan is a kind ofunderstanding of the human body's whole process of life. so the other person asksyou again what kind of sourness it is. 2. so he went to ask a clear-sighted man.reflecting the objective reality of the grape by the means of the concept of sour isvery difficult. so he went on asking what kind of white is the whiteness of a white

swan. when the two eyes work together. it cannot be expressed by the parts. 3. thesourness of this grape can only be its own taste. The clear-sighted man answeredhim right away: 'white is one kind of a colour'. we can only go through the conceptdescribing it one by one. the whole includes the content of every part and it alsoexpresses the synthesis of the content. because there is a difference between theconcept and reality. therefore it is said that 'once something concrete is being told.This concept of 'sour' cannot express the sourness of this grape. Below we willexplain this problem from several aspects. the blind person still did not understand.For example. When we want to tell other people what this pear is like. Thesummation of this information expresses this pear's existence. colour. A concept can

only describe a single aspect of something. it cannot be expressed and understoodpart by part. it can only tell that it belongs to the category of sourness. Thedifference between a concept and reality First of all we have to check whether aconcept can perfectly reflect objective reality. Naturally it is not like any of those.

After the other person has one by one got the information. the information it ismade of includes size. because the whole is bigger than the sum of its parts. theyboth are capable of perceiving form and colour. The same applies to yiquan. 1.smell. There was a blind man who had always heard other people saying: how whiteis this and that.

'is'. But we want to explain boxing.. Deducing from the preceding thing leads to aconclusion. time and space have no limits. we want to talk about boxing. If you donot obey the logical laws you cannot advance. Mr. The difficulty in explaining aconcept When we do not understand one concept. And if the logic is not strict. Thisalso tells us that judging something by the means of a concept just using the simplemethod of formal logic to prove one truth is impossible. the existence of the worldhas no reason. he can keep on asking no matter how carefully you explain.. that iswhat it means. Wang also said. . This story tells us that the things expressed by aconcept must be passed on using facts both parties have experienced. When I say'white' you know what it means right away. 2. 4. Time and space have limits. canyou understand the meaning that the concept of 'white' expresses. The flaws of

contemplating and demonstrating something using a concept We know that whenwe ponder something and when we want to pass on the knowledge of something to


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another person. everything in the world is complex and indivisible. Only because ofthat. But there is a German philosopher who came up with a philosophicalproposition . Then one kind of commonly agreed symbol is used to express this kindof common feeling. and 'plant'. Here we have understood that the most basicconcept of any science is certainly created by the means of a direct feeling of this

process of movement. because there is no need to explain boxing to those who havealready understood it. Everything in the world is composed of single divisible parts.What does that mean? That means if someone does not understand the concept of'vegetable'.clear-sighted person that it is white like the white clouds. Immanuel Kantpointed out... But the students have not experienced the understanding of boxing.and even more importantly they understood the universal existence of acontradiction.. we have to strictly obey the laws of logic.the Law of Contradiction. soone can go on asking. it is obtained by the means of direct feeling from nature. 5.Later many others took the theory a step further proving that not only the fourthings Mr. you cannot but make a mistaken conclusion. and have had the same

feeling as I did. Ultimately the blind person did not understand. That is becausebefore I said it. then he adduced four ways to prove it: 1. 'edible'. deducing fromone thing leads to another thing. think a little... So we should not think that justgoing through one argument confirms . The blind person did not understand andasked him what kind of white is the whiteness of the white clouds. what is 'is'. youexplain: it is an edible plant. He revealed that there is a contradiction in judging andknowing objective things using formal logic.. by the means of strict formal logicalreasoning can lead to two opposite conclusions without violating the laws of logic atall. what is. This fact already makes us deeply trust and not suspect. 4. but also allother things belong to the Law of Contradiction. it needs to be explained to us by

another person. 3. we want to tell the people who do not understand boxing what itis. what is 'it'. The existence of the world has a reason. where does the first conceptalready known come from? It is definitely not created by an explanation. So afteryou have explained again. 'One cannot talk about something one has notexperienced'. Here appear the five concepts of 'it'. so everybody. but how to explaina concept? One must put it among many other concepts. therefore it is impossible toexplain them what boxing is using a concept. you have already seen white thingswith your own eyes. the clear sighted man answered. He found out that the sameconcept. so you cannot pass on the idea you want to express. 'an'. This exampletells us: already known concepts must be used to explain unknown concepts.

But where does the universally accepted truth come from? Universally accepted truthcannot be gained by the means of reasoning. it says that one year there was a solareclipse. After a while the historiographer still had not found out a suitable way toexpress it. i. So yiquan emphasizes that 'one should not leave one's body'. unite theconcept and the action in your own body. after reading the notes. After all. solareclipse and a moon on the wane both lack one piece. in low spirits. thought it overand over again. We also know that reasoning must start with correct premise. wasnot satisfied with the description of the degree of the solar eclipse. Originally it canbe eaten. So using something often seen here which everybody already has an ideaof to express something seldom seen allows one to get an indirect feeling right

away. So the origin of genuine knowledge is in peoples daily practical activities andin the direct perception of the objective reality. 1. it means that one's body is the


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subject of research. and thereby reality and concept are united. In this process theconclusion is not new knowledge. That means you must by yourself go forward todirectly feel this objective reality. and 2. a fruit is edible -> an apple is a fruit -> anapple is edible. Similarly we run into this difficult problem . His son noticed that hewas worried so he asked why. 7. neither should we think that everything can by

negated just by the means of the opposite statement. it is already included in themajor premise. its movement process is one kind of objective reality. Actually it isnot. How come it was like that? Because the sun and the moon are of resemblingnatures that can be compared. He told the historiographer to express it moreaccurately. this premise is called universally accepted truth and the theorem isdeduced from it. This genuine knowledge is one kind of real existence in itself. evenless should we stick to theoretically discussing the concept. it has emerged in thepractical activities that people do again and again.everything. he gave his notes tothe emperor. 6. The emperor. They are both round. This is the value of usingillustrating substance. Therefore the historiographer. to pull is exactly to pull. but the

moon is full and on the wane every month and thus can often be seen. That meansthe small concept of an apple is included in the overall concept of a fruit. to believethat the judgement gained by the means of reasoning is new knowledge. Reasoningcannot lead to new knowledge In real life we often use the method of logicalreasoning to obtain a conclusion and knowledge of a concrete thing. and after thesolar eclipse the emperor ordered a historiographer to record this incident. it is alsosubjective knowledge of objective. The necessity and indirectness of expressingsomething with illustrative substance There is an old story. Let us first take a look atwhat is the normal form of reasoning: major premise -> minor premise ->conclusion. who was more than satisfied with the new report. Solar eclipse's degree

cannot be directly measured. After the historiographer had finished. everybodyalready has the general idea of it. For example. The historiographer understoodimmediately and used this way to express the solar eclipse's degree when reportingto the emperor. It also tells us: to push is exactly to push. so by the means ofreasoning no new knowledge is obtained. In the process of often using this kind ofmethod it is very easy to make a mistake. and thereby gain genuine knowledge.

After hearing the reason he suddenly got an idea and told his father that the degreeof yesterday's solar eclipse was like the crescent of the eighth day of every lunarmonth. how high is the degree of a solar eclipse? You cannot go to measure itsdegree. It is what everybody universally accepts as one kind of perception ofobjective reality.e.

and then he tells the second student to turn around and passes this action on to thesecond student (he is not allowed to talk). The moon and the sun in the endcertainly are not the same thing. monkey. then the teacher tells the first student toturn around and does the action of frying food. This is what the Chinese idiom'having found the moon. to solve it. should we not constantly confirm from reality.This student looks carefully. that is. they surely could not have gone out of shape.So think about our yiquan. forget the finger' means. green light = go'. As a result wesee that this action of frying food in the process of being passed from student tostudent will gradually go out of shape. Wang Xiangzhai also stressed: 'Do not stick

to studying from your teacher only. 9. This kind of getting lost starts to pile up andas a result it is impossible to express the original thing. never let it go out of shape.


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Thus here we took a step forward and understood the method of understandingyiquan. That resembles when you say 'red light = stop. for the sake of tellingsomebody where the moon is. or manner of yiquan. 8. It does not say that the valueof the concept could be negated even though it has this kind of contradiction. Still inthe end. using another method is also fine. the way of using parables is just using a

concrete thing to express something behind it.' The study of yiquan is researchingand studying the life of the human body. and having got to the last student theappearance is already totally wrong. and the mountains etc. The consequences ofbreaking away from reality A few years ago I saw a TV program called 'Going Out ofShape'. Here everybody must understand that the illustrating substance and realityhave differences. Nature refers to the objective reality of nature itself. and we alsointroduce many parables like dragon. Like this it is passed on from student tostudent. Of course one will first see the finger and then in the same direction as thefinger. just a tool. including me in writing this article. Although this is just a game.nothing more. forget the words. Everybody knows that it is a traffic rule and if it

would not be obeyed. So here the location of the contradiction must be emphasized.should we study from the predecessors or study from Nature? What thepredecessors refer to is the master or a writing left by him. That means. one seesthe moon. Mr. we can by means of the experience . Some things can be expressedby a concept and some can not. state. In daily life we unceasingly use concepts astools to express thoughts. that can only be achieved by means of 'understandingtacitly by intuitive perception'. The content of it was: ten students stand on thestage side by side. it still shows information gradually getting lost in the process ofpassing it on. use the finger to point to the right direction in the sky. We all haveone body. tiger. The ancients also have a description for this phenomenon. They are

all used so that one could feel and realize one's movement of life and personallycompletely understand its law. the roads might turn into chaos. After you havefound the moon there is no use for the finger anymore. To express yiquan bothkinds of these things are required. I think if they had had a frying pan whileappearing on the stage.when expressing the feeling. so that everybody would payattention to the limits inherent in the method of formal logic when it is used to solvethe actual problems in yiquan. Therefore we have to be convinced that while theparable method is also good. constantly having a real thing toconfirm from. Here thefinger is just one kind of a method. Knowing the limits of a concept The focal pointof the last few chapters were the limits of the actual application of the conceptmethod. backs towards the audience. the sea. It can be regarded as 'the fingerpointing to the moon'. Having understood the meaning.

Mr. it just requires a solution to the problem of how to practise so that the boxingskills may enter everyone's body. a gate called the 'awakening'. while the road oftranscendental wisdom only has a beginning. The road of knowledge is a territory ofmethodness. it can be explained by physics. as well as the work that we have to do.In the end one achieves the state of syncretism of the subjective and the objective.Wang Xiangzhai said about yiquan that. Maybe there are still many unsaidingredients. nothing more. vitamin. This is also the reason why Mr. Wang said: 'Oneshould not leave one's body. it can be explained using any science. 'Boxing has no

fixed method at all. Thereby our knowledge and understanding of yiquan will nevergo out of shape. I can tell you how many per cents of it consist of water. A plain


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explanation of yiquan is not enough. The road of knowledge has a beginning and anend.' You have also used much space to explain the limits of using a method to learnyiquan. The territory of methodness is called 'the territory of the intellect' inphilosophy. So when training yiquan you must earnestly practise it by yourself. salt.

As to the specific research target of the movement of life of the human body. A KEY

TO OPEN THE GATE OF 'AWAKENING' TO YIQUAN We know that the whole theory isfor solving problems in practice. It is a state that cannot be expressed by the . aswell as mathematics. V. yiquan must be perceived by intuition Today when scienceflourishes. biology. but no end. they all are objective and correct. The purpose ofstudying yiquan is to let every student to grasp the law of one's movement of lifeand thus gain healthy body and mind. this road is divided into two parts. Studyingboxing requires people to be able to understand this law of movement from themovement of one's own body. one obtains realization from one's inmost.chemistry.gained from our own body. Please allow us to use formal language toexplain: the process of studying yiquan could be compared to a road. all of its

branches have developed to different extent. from awareness starts the way towardsthe syncretism of the subjective and the objective. That is like if I would want to tellyou a specific pear's flavour. only then can you really understand it. but one mustunderstand that they only explain the theory. to realize the natural primordial spiritand to enjoy a happy life. the road of transcendental wisdom is the territory ofmethodlessness. so do you now want to tell us again that there is a method that isnot a method? Is this not very contradictory to you? Therefore here it is necessaryto elaborate a little the relationship of methodness and methodlessness. All thatknowledge and all these explanations are correct. grasp the law of movement ofobjective reality. There is a gate between them. the first part is called knowledge

and the latter part is called transcendental wisdom. At the same time this law gainsevidence for itself in one's body. The territory of methodlessness is called 'theterritory of something that goes beyond the intellect' in philosophy. Enteringmethodlessness from methodness Here everybody certainly might have a fewquestions in his or her mind. etc. It is a state in which the method of concepts canbe used to express something. You must taste it by yourself to know what it tasteslike. 1. but by means of this knowledge you will never know what that pear tasteslike. so there are even more tools for us to know the world. a picture of a cakecannot allay one's hunger. sugar. The starting point inside the gate of 'awakening' isawareness. protein. Theory can be explained. So it does not require a moreadvanced explanation. go to test it by yourself.' 10.

3. gain more transcendental wisdom. their knowledge getting greater and greater allthe time and their method getting more and more complex. Finally by the means ofthe perceptions of the previous three stages. On this road everything can beexplained. This objective reality is the subject of research. because once somethingis said. to build a connection between them. so one cannot peek out to see what thearea of methodlessness is like. nothing is contrary to what has been gained this way.This is a common juncture and what we have to do now is to help you to go throughthe last part of the road of methodness by giving the key to open the gate of'awakening' into your own hand so that you can open it by yourself and enter the

state of methodlessness. Finally when one arrives at the gate of 'awakening'. At thispoint some people stay at the gate without being able to continue going forward.


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Becoming aware points to personal intuitive perception. The use of the 'feeling' . Inthe process of advancing the knowledge gradually piles up and increases. to feel thedifference between them. it can only be approached gradually by the road oftranscendental wisdom. One cannot know the Way. So what do we want to feel afterall? We say that the first step is feeling objective reality with one's spirit and senses.

so one cannot talk about syncretism of the subjective and the objective. People startfrom ignorance and due to the ignorance the teacher tells them the knowledge of allkinds of methods. but the methods within the area of methodness cannot open thegate of 'awakening'. The second step is feeling the meaning of certain concepts. thatis having a method. because the road has a method. it is your own body's process ofmovement. 'Feeling' is the key to open the gate of 'awakening' Feeling is sensingand thus becoming aware. there is no way to advance because one has notexperienced what is behind the gate. and push forward towards the direction of thesyncretism of the subjective and the objective. As a result of this. feel the primordialspirit in one's own life. so this 'feeling' can be called the source of all knowledge.

from an even higher level. So the process of studying boxing. Sensing points to theimpulses of information received by human body's sensory organs. Therefore'feeling' is where the core of studying yiquan is. While advancing on this road it ispossible to run into this juncture (i. receive the taste of awareness. means enteringawareness from ignorance and then going on towards the syncretism of theobjective and the subjective. Some people suddenly start to hesitate and go back tothe starting point of ignorance. The third step is feeling the comparative relationbetween the concept and the reality. One has come from the road of methodness soall the knowledge one has remains within the state of methodness.method ofconcepts. 2. One must feel the state of movement of one's body and spirit. the gate

of 'awakening') in every process.e. entering the area of methodlessness gets evenmore difficult. Some people search for a method in the state of methodness overand over again. Those people who have already entered this area cannot come backto help the others to advance one step forward. and in fact any studies. Yiquanwants to perceive skill by intuition. because you are still in the territory ofmethodness. so you must understand the meanings of the concepts told by theteacher. In order to perceive the skill of boxing by intuition one must obtain this'feeling'. so it is impossible to use a concept to pass information about it. that is thesubjective knowledge of the objective. All concepts and knowledge possessed by thehumankind come from this origin. because the knowledge of the territory ofmethodness where one finds oneself differs from objective reality. it is not the statethey have achieved. not to disconnect them.

sitting.We already know that the core of yiquan is 'feeling' and the perception ofone's movement of life is achieved from this 'feeling'. all come to harmony.unconsciously. that is awakening to the truth' and personally clearly realize andgrasp the primordial spirit in your life. After you have gained the 'feeling' stop usingthe fixed method at once. a change in the training system of yiquan is given birth to.In the yiquan circles that is called 'a state of never practising and never notpractising. Producing a feeling with a fixed method. Until now. every boxing methodand theory. the past unclear points immediately vanish and become obvious in one's

heart. we have already passed through the gate of 'awakening' and entered theterritory of methodlessness: the light of transcendental wisdom gradually appears. in


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the process of unceasingly applying the feeling to everything. standing. all actionsreturn to the original purity and simplicity. THE REFORM OF YIQUAN'S TRAININGSYSTEM As a result of the new knowledge of the theory and practice of yiquan.Personally one has already realized the primordial spirit in one's life. By goingthrough the above mentioned four processes of using 'feeling'. B. First of all you

need to know that what Mr. With the above mentioned methods you have alreadygained a perception of one state of the movement of life. yet no method non-exists.he will feel something. Thus one gradually becomes conscious of oneself. andreclining'. C. This kind of feeling is one kind of self-awareness. This refers topersonally. the method has been to break the entire process of movement down intoseveral representative points and then let the student to know his state ofmovement by . all reactions become natural. it remains in walking. a state thatcannot be sought from external form and it cannot be passed on by means of aconcept either. and therefore gain one kind of 'feeling'. just reserve this 'feeling'. VI.use it everywhere. Personal feeling leads to complete awareness. Letting the feeling

follow into everything. Giving up the method after getting the feeling. Here the fourconcrete ways to use the 'feeling' in the teaching process are explained: Producing afeeling with a fixed method Giving up the method after getting the feeling Lettingthe feeling follow into everything Personal feeling leads to complete awareness A.mind without fixed thought. how all kinds of knowledge is gradually dropped while.all the time. D. the fixed method he used for it is just like the finger pointing to themoon mentioned in the previous chapters. The goal of yiquan is to let the student tograsp his state of movement of life. no fixed form and no fixed though. WangXiangzhai did was passing on one kind of 'feeling'. we can realize how all methodsare gradually being brushed off from the body. while the student enters a certain

state of this movement by using a fixed method. To let the student feel this stateright away. you need to actively go to grasp it. Let the student enter this kind ofstate by doing the movement and then affirm this kind of feeling. you should firstfind the original and simplest shape of movement of this kind of state then teachhim a movement that has this shape. not a single method exists. Enter the state of'boxing without fixed form. From now on one can ceaselessly go ahead towards thesyncretism of the subjective and the objective. feeling that one has a free will andthe ability to react instinctively to the world outside one's body.

Here the one who understands yiquan is the student himself and the subject ofresearch is one's own body. such as push. the student naturally enters andcompletely realizes the primordial spirit in one's life. that is practising the use of thepower and finding out how it affects an object. So the first stage is to coach thestudent to feel relaxation. That can concretely be divided into three processes.method and steps of a certain exercise. After the student has understood oneconcept. going towards the syncretism of the subjective and the objective withmaximum speed. using many directions. At the same time. shili and fali. this powermust be transmitted into the whole movement process and tried in every way. thenpractise it over and over. The content of training is exploring both directions. VII. itmay be said that the old training system is an integral process. make it emerge intoa natural way of doing things. which settles the contradictions in theory and

practice. Looking their appearance they seem immobile. That means that both thetheory and the practice effectively guard against going from theory to the mistaken


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theories. that is. in a nonmoving shape. etc. This is the true meaning of 'zhanzhuangcauses stillness to become movement'. In this way the entire sensing andconsciousness stay within one's body and it is easier to reduce the differencebetween knowledge and objective reality. approach what is called 'endlessmovement'. explain the goal. Having had this intuitive perception and having

grasped this state of body. Thus emerged a dialectical unity of two contraries. afterthe simulated training processes of the previous states. from movement to stillnessand from stillness to movement. knowing that the theory and the practice havemelted into one.. Using mathematical language to express the above. then let thestudent to get this feeling by this exercise. Finally comes the issuing of the power.that we call piles (zhuang). Therefore within one pile. By the means of the abovethree phases. naturally shape the finest body and movements. These points are splitseconds of the movement process. The second stage is to ask the student toattempt to freely extend the already gained feeling in the three dimensional space toany angle and direction. while the new current training system is based on this

integral process together with a differential process. let the student feel the movingpotential of this power towards any direction from static points. We know that man'sstate of movement can be divided into three basic states: A 'relaxed'. Now due toknowing that the subject of research in yiquan is the state of movement of thewhole body. first of all. C 'relaxed -> tense. B 'tense'. explain one principle.intuitively perceive its moving potential. actually their target is to let student. lift up.tense -> relaxed (the interaction of relaxation and tension)'. press down. SOMEEXAMPLES Now. what the preamble . These two mutually contrary processes aregrasped as a whole at the same time. In the third phase. Trying the power (shili) isa movement process of the points in a line.intuitively perceiving these points one by

one. the subject and the object of learning become one. In this training processtheory and practice melt into one. comes actual combat. so the theory guides thepractise and the practise proves the theory. feel tension and feel the changebetween relaxation and tension. Thus emerged the training system of zhanzhuang.so from the beginning the aim is to learn the basic state of movement of the bodyand mind directly from the whole body. pull. After having accomplished the intuitiveperception of the points and having this kind of movement ability and havingreached what is called having gained power. Realize the freedom of body's andmind's ability to react to the changes of the objective environment and in theprocess of reacting to the outside.

This is how being relaxed looks like to the outside. standing. you must feel the realfeeling by yourself in the process of this movement. only after that can they doother thought activities. like pendulums. this is not the reality. the shoulder jointsare as if dislocated. obtain the feeling of 'relaxed'. Now everybody should give a tryto my method. Practising over and over. pass this 'feeling' on to your body. usingreality to verify the feasibility of the theory.e. imprint it into the whole body.Naturally we are not able to make the audience understand the intent at once. nomatter what kind of postures are taught at the same time. With this method. this isthe principle of theory and practice having melted into one. After trying.' So themeaning of what I am telling now is to let everybody drop the methods of ten years

and enter the naturalness at once. he can feel if your forearm is hanging loosely andif after letting it free. the beginners need to relax. becoming pure and real.


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everywhere and all the time. The third step is to 'let the feeling follow intoeverything'. both hands naturally hanging down. it falls down at once. and they arelike two thick loose ropes. When you can achieve that. dropping freely and naturally.then this 'relaxation' must be present in your whole body. Now the already relaxedarms can resemble the two pendulums of a rattle-drum.e. the relaxed condition

should remain in walking. the arms have no power at all. then sway the body leftand right.' These words tell us that relaxation is the foundation of studying boxing.what is emphasized. it has no use so you must stop doing it. We call this 'passing onby body feeling'. Mr. . This is exactly what Mr. the feeling of 'relaxed' is passed on toyour body. i.has spoken about is still a 'method'. perceive the feeling of 'relaxed' byintuition. Wang Xiangzhai once said: 'No matter what you do. that means you haveto use one kind of a concrete exercise to let the student to enter the state of'relaxed'. put the pure and real into practi

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