Yang’s Ten Important Points
One of the most important figures in the Yang Family Style was Yang Chen Fu in the 1920’s - 1930’s
he wrote about the Ten most important points.
1. The head should be up so the shen (spirit) can reach to the crown.
2. Sink the chest and relax the back.
3. Relax the waist and hip area.
4. Distinguish the substantial from the insubstantial.
5. Sink the shoulders and drop the elbows.
6. Use mind, not force.
7. The upper and lower body coordinate, and the hands synchronize.
8. The inside and outside coordinate.
9. Move continuously without interruption.
10. Seek stillness in movement.
In more detail
1.) Head upright to let the shen [spirit of vitality] rise to the top of the head. Don’t use li [external
strength], or the neck will be stiff and the ch’i [vital life energy] and blood cannot flow through. It is
necessary to have a natural and lively feeling. If the spirit cannot reach the headtop, it cannot raise.
2.) Sink the chest and pluck up the back. The chest is depressed naturally inward so that the ch’i can
sink to the tan-t’ien [field of elixir]. Don’t expand the chest: the ch’i gets stuck there and the body
becomes top-heavy. The heel will be too light and can be uprooted. Pluck up the back and the ch’i
sticks to the back; depress the chest and you can pluck up the back. Then you can discharge force
through the spine. You will be a peerless boxer.
3.) Sung [Relax] the waist. The waist is the commander of the whole body. If you can sung the waist,
then the two legs will have power and the lower part will be firm and stable. Substantial and
insubstantial change, and this is based on the turning of the waist. It is said “the source of the
postures lies in the waist. If you cannot get power, seek the defect in the legs and waist.”
4.) Differentiate between insubstantial and substantial. This is the first principle in T’ai Chi Ch’uan.
If the weight of the whole body is resting on the right leg, then the right leg is substantial and the left
leg is insubstantial, and vice versa. When you can separate substantial and insubstantial, you can
turn lightly without using strength. If you cannot separate, the step is heavy and slow. The stance
is not firm and can be easily thrown of balance.
5.) Sink the shoulders and drop the elbows. The shoulders will be completely relaxed and open. If
you cannot relax and sink, the two shoulders will be raised up and tense. The ch’i will follow them
up and the whole body cannot get power. “Sink the elbows” means the elbows go down and relax.
If the elbows raise, the shoulders are not able to sink and you cannot discharge people far. The
discharge will then be close to the broken force of the external schools.
6.) Use the mind instead of force. The T’ai Chi Ch’uan Classics say, “all of this means use I [mind-
intent] and not li.” In practicing T’ai Chi Ch’uan the whole body relaxes. Don’t let one ounce of
force remain in the blood vessels, bones, and ligaments to tie yourself up. Then you can be agile and
able to change. You will be able to turn freely and easily. Doubting this, how can you increase your
power? The body has meridians like the ground has ditches and trenches. If not obstructed the water
can flow. If the meridian is not closed, the ch’i goes through. If the whole body has hard force and it
fills up the meridians, the ch’i and the blood stop and the turning is not smooth and agile. Just pull
one hair and the whole body is off-balance. If you use I, and not li, then the I goes to a place in the
body and the ch’i follows it. The ch’i and the blood circulate. If you do this every day and never
stop, after a long time you will have nei chin [real internal strength]. The T’ai Chi Ch’uan Classics say,
“when you are extremely soft, you become extremely hard and strong.” Someone who has extremely
good T’ai Chi Ch’uan kung fu has arms like iron wrapped with cotton and the weight is very heavy.
As for the external schools, when they use li, they reveal li. When they don’t use li, they are too light
and floating. There chin is external and locked together. The li of the external schools is easily led and
moved, and not too be esteemed.
7.) Coordinate the upper and lower parts of the body. The T’ai Chi Ch’uan Classics say “the motion
should be rooted in the feet, released through the legs, controlled by the waist and manifested through
the fingers.” Everything acts simultaneously. When the hand, waist and foot move together, the eyes
follow. If one part doesn’t follow, the whole body is disordered.
8.) Harmonize the internal and external. In the practice of T’ai Chi Ch’uan the main thing is the spirit.
Therefore it is said “the spirit is the commander and the body is subordinate.” If you can raise the
spirit, then the movements will naturally be agile. The postures are not beyond insubstantial and
substantial, opening and closing. That which is called open means not only the hands and feet are
open, but the mind is also open. That which is called closed means not only the hands and feet are
closed, but the mind is also closed. When you can make the inside and outside become one, then it
becomes complete.
9.) Move with continuity. As to the external schools, their chin is the Latter Heaven brute chin.
Therefore it is finite. There are connections and breaks. During the breaks the old force is exhausted
and the new force has not yet been born. At these moments it is very easy for others to take
advantage. T’ai Chi Ch’uan uses I and not li. From beginning to end it is continuous and not broken.
It is circular and again resumes. It revolves and has no limits. The original Classics say it is “like a
great river rolling on unceasingly.” and that the circulation of the chin is “drawing silk from a cocoon”
They all talk about being connected together.
10.) Move with tranquility [Seek stillness in movement]. The external schools assume jumping about is
good and they use all their energy. That is why after practice everyone pants. T’ai Chi Ch’uan uses
stillness to control movement. Although one moves, there is also stillness. Therefore in practicing the
form, slower is better. If it is slow, the inhalation and exhalation are long and deep and the ch’i sinks
to the tan-t’ien. Naturally there is no injurious practice such as engorgement of the blood vessels.
The learner should be careful to comprehend it. Then you will get the real meaning.
.jpg)
 |
 |