Home Page    Lineage    Location    Pictures    Books/Videos

When something is reduced to a few concise words, it helps the memory and it can be more easily passed along from one person to another. This was the way when the art was taught orally. When simple phrases become slogans, however, the deeper implications may be lost.

In the last issue of T’AI CHI, we translated Yang Cheng-fu’s 10 Essentials, together with brief interpretations. It is believed that most of the interpretations were supplied by Chen Wei-ming.

Chen’s interpretation of the 10 Essentials is good, but not comprehensive or precise enough. They do not consider many complications. The result is decades of controversy about the real meanings.

Let us illustrate the second point: "Depress the chest and raise the back." There is no general agreement as to its meaning. Some authors consider it continuously existing in Taichichuan. Others consider it exists only in certain postures. But the postures to which these authors recommend that they apply are not always the same. Sometimes they are just the opposite.

Some followers of the statement developed a humpbacked posture, causing most recent authors to warn against doing it instead of explaining what it means and how to do it. Some recent authors even interpret it as flat back and flat chest, making this point meaningless.

It is hoped that discussion of the 10 Essentials and some of the controversies may stimulate the English-speaking world to put more thought not only on the 10 Essentials, but also on everything related to Taichichuan, with the aim of deeper understanding of the principles and further improving its methods.

At present, it is sufficient to add another remark to stimulate thinking. For the fourth point on lightness (hsü) and firmness (shi), Chen gave two extreme examples where the whole body sits on one leg. This gives the impression that (1) lightness and firmness are absolute, and (2) they apply to the body weight on the legs only. Judging from Chen’s other writings, this was not his intention. Chen’s explanation may be supplemented with Yang Cheng-fu’s own teaching as written down by Chang Hung-kui and published in Fu Chung-wen’s book of 1963, "Yang Style Taichichuan."

"Lightness (hsü) is not void or empty (k’ung), the strength is not discontinued, but still retained sufficiently for stretching, contracting, and changes. Firmness (shi) only means to be firm, and does not mean using excessive strength. Therefore, a leg should bend up to a perpendicular position only. Exceeding this point means use of excessive strength. Your trunk may have leaned too much forward, so that you cannot maintain the centrally balanced position." Obviously, firmness and lightness are relative, not absolute.

A note has to be added to Chang’s explanation. When he referred to bending a leg to a perpendicular position, he means the front calf in a forward archery stance.

The meaning of lightness and firmness may be further checked with the meaning given by an earlier master and scholar, Li I-ju (1832-1892), whose student Hao Ho founded the Hao school. Li wrote:

"Firmness (shi) does not mean standing rigidly. In firmness there is lightness (hsü). Lightness is not completely void of strength (li). In lightness, there is firmness." Li drew a diagram to illustrate that lightness and firmness apply to every part of the body — head, chest, back, waist, arms, hands, legs and feet. He said, "Every part of the body is lightness and firmness, and such lightness and firmness at various parts are interconnected and uninterrupted."

His general application to all parts of the body is consistent with the Taichichuan classic which says, "Everywhere is lightness and firmness." When applied to every part of the body, it cannot be body weight, but energy or strength.

In jumping, both feet are off the ground. When one foot lands on the ground first, that leg bears the full body weight and the hanging foot bears no weight. In the slow Taichichuan practiced today, you gradually shift your weight from one leg to another. After the left foot is put down in making a step, the percentage of the body weight borne by the left leg gradually increases from zero percent through 10%, 20%... to 90% to 100% before you fully raise the right foot. At the same time, the weight borne by the right leg gradually reduces from 100% through 90%, 80% to 10% to zero percent.

In terms of body weight, one leg becomes more and more yang, until it becomes full yang. The other leg becomes more and more yin, until it becomes full yin. In slow Taichichuan, the change is gradual and continuous. Except in kicking out a foot or similar postures, the wording in Chen Wei-ming’s explanation is correct only momentarily in making foot steps, when one leg is temporarily full yang and one leg is temporarily full yin.

If lightness and firmness mean relative strength, the range of the change is smaller, for no part of the body is completely void of strength or with full strength. There is also gradual change in the magnitude of strength applied.

It may be noted that, if lightness (hsü or yin) and firmness (shi or yang) are interpreted as body weight borne by a leg, there are times, at least momentarily, when both legs bear 50-50% equal weight during the process when the weight is gradually shifted from one leg to another. In terms of strength applied to each leg, this is irrelevant, because the nature and direction of strength applied to the two legs is not same.

It is evident that hsü and shi are not absolute, but relative. When hsü is translated into void, or empty, and shi into solid, these English terms are too absolute. It is difficult to make them relative. We do not say "in the solid, there is empty" and "in empty there is solid." We do not say "more empty" or "less empty." But we can easily comprehend the relative terms "lighter" and "firmer," which allow gradual and continuous change from yin to yang and vice versa. The Chinese word for empty is k’ung, not hsü.

The two points illustrated have created many controversies and much confusion. But inaccuracies and partial truth exist also in other points. For example, in the fifth point, "Sink the shoulders and drop the elbows," if the shoulder joints are really loosened, gravity will automatically sink down the shoulders and elbows. But merely sinking the shoulders and dropping the elbows is not enough to loosen these joints.

But concentrating our efforts in these external phenomena may undermine other aspects of loosening these joints. Yet, the other joints of the body should be loosened as well. This item, worded this way, is very good for beginners, but not enough for advanced students.

In item 7, "Upper and lower body follow each other," Chen explained: "Your hands, waist and feet move together." He did not explain the word "follow," which implies leads and lags, and is emphasized by Chen Hsin in his expression of "lingering effects." Item 6, "Use mind, not force," needs even more explanation before readers can apply this. It is for the advanced students. As a matter of fact, each of the 10 Essentials may be developed into a good article if we go into further depth.

Wu Ta-yeh teaches in Palo Alto, CA.