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7/30/2019 Li Yaxuan
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The Key To Practising Taijiquan's Skill and Form by Li YaXuan
Prior to producing momentum, the body gesture should be stable and the balance
completely centered. The mind and body should be relaxed. There should be nohesitation, no rigidity. Remove all distracting thoughts from the mind and allow the
return of the body gesture to that state of being natural. With this, you can start to
move.
When moving, use your heart/intention and qi to do the moving, to do the operation.
Use your spine and waist as an axis in producing the boxing sequence. Your moving
momentum should be like that of a moving cloud, like running water, like pulling a
thread, and like a hanging thread. Usually twenty minutes to a half hour is about
right to complete the frame. After practice your mind and spirit should feel uplifted;
your mind and perception, clear. This will show that your practice is on the right
track. Once you reach this level, you should quietly reach awareness. Reaching this
level is really not difficult. Avoid rigidity and hardness in the body. Avoid moving the
four limbs independently, by themselves. Use your intention and qi to carry the
movement. The whole body should be relaxed. Sinking your qi and momentum to the
lower place is taiji's correct rule. I (Teacher Li) have often seen taiji practicioners
allowing their four limbs to move completely by themselves and to move without
guidance. This may look fancy but it is a mistake.
Master Li Ya Xuan
After practicing awhile you should feel your palm and the inside of your fingers, i.e.,
the belly of the fingers, should feel the fullness of qi and intention. This proves that qi
and blood have already reached the tip, the recesses, of your body. Based on this
achievement, if you continue to practice your skill, you will eventually, spontaneously
reach the level of awareness and connection. If you practice for a lengthy time
without being able to feel this sensation, that means that your qi and intention and
skill frame are incorrect. In that case, you should immediately seek a good teacher to
guide you further, otherwise, if you continue to practice incorrectly too long, it will
not be possible to ever make the corrections needed.
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Use your mind to operate your qi. Use your qi to operate your body. Use your eyes to
look inside, to sense how the body and the mind are connected; to see how your spirit
and qi are relaxed. After awhile, you will automatically reach the level of unity of
inside with outside; unity of upper with lower. If you pay attention only to the
external skill movement, you are focusing only on external skills. Your spirit and
intention should stay inside to facilitate, to reserve the quiet energy. When you use
energy, the correct method is to have a harvest before you start. Remember, every
movement should be clean and relaxed. With this your perspicacity, alacrity, and
flexibility can grow. Avoid becoming angry and displaying combative signs such as
clenching teeth and staring angrily with your eyes. Those intentions and mannerisms
are harmful; avoid them.
Some may ask, "If you do not have intention during the practice, when you need it
during combat, how can you then use it?" Actually, practice is the time for building
and accumulating your qi and spirit. If you consolidate your qi and spirit, when you
need them, they will easily come out. If during practice you become extremely angry
and show such energy and qi externally, you will exhaust your qi and spirit. In this
case, since your qi then cannot accumulate, when needed you will not have a
sufficient supply to be able to make a truly surprising movement.
Your upper body should have an empty and flexible spirit. Your middle body should
have the energy of the waist and spine. Your lower part should have the qi of the
dantien. These three parts are combined. The external and internal are connected.
With these your movement will be appropriate. Everything should be natural. Do not
pay attention to any single, particular part of your body. If you think only of sinking
your qi then your qi will hesitate. If you think only of making your spirit higher, of
lifting up your spirit, your spirit will be restricted. That is not a Taoist natural quality.
What do we mean by empty, flexible, top of head energy? This means when your body
gesture is comfortable and straight, settled, your empty, flexible qi will automatically
reach the top. This is not something you can simply, intentionally cause by thinking a
force to the top. If you intentionally use force to reach your top, you will have the
characteristic of being straight and hard but without the empty and flexible.
Intentionally, trying to force a quality is something that must be avoided in acquiring
tai qi skill.
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To practice taiji skill, you should first rely on a good teacher to show the use of these
skills. Secondly, you should understand the theory of the great Teacher Chang San
Feng and Wang T'sungYueh. You should have no distraction during the practice,
otherwise, you will go the wrong way. In addition, when you do taijiquan you should
not practice external skill boxing, otherwise, your effort will be without achievement.
This skill is called "relaxed and flexible energy". Therefore, when you use this energy
there is no sound. When a person is hit, externally there is no sign but internally, the
penetration has already been made. The external skill is a so-called tense and hard
energy. When this is used, you hear a "thump", "tung", "whap" sound. When a person
is hit, externally they show a red welt, or a red and blue wound but internally there
may be no penetration. Some say that the taijiquan skill must be combined with otherskills in order to be useful. This really shows their lack of true teaching, of true
learning of taijiquan. This person does not understand taijiquan theory and really is
showing ignorance.
When people first learning the boxing frame, within a few days they will feel muscle
pain in their legs. After a month, they may feel knee pain. After that they may feel
some shoulder soreness. Learners should not be surprised with this. This is a natural
process. This also is how a good teacher gives correct guidance. Continue the practice
and the soreness and pain will heal. Later, your skill will be much improved. If people
fear soreness and pain and then stop practicing, only to re-start after the pain goes
away, thus are only doing a sporadic, start and stop practice, they are really wasting
their time. If you learn taiji boxing but never feel any leg pain, knee pain, or shoulder
soreness, then the teacher is not giving correct guidance. You must select another
teacher, a good teacher.
When you relax, first relax your mind. This is most important because the mind is the
host of the entire body. After the mind is relaxed, the whole body then also is relaxed.
If you use your mind to influence the body after awhile you will automatically achieve
real relaxation. This will allow production of your internal energy.
The whole body, the qi, and momentum should be relaxed and open. With this the
empty and flexible can reach the top. Every movement is like that of a river and the
sea. Every step is like that of a cat. The lower and upper should follow each other.
Inside and outside should cooperate completely with one another. With this, internal
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energy will be produced.
When doing the skill, do not just move your four limbs. Rather, use your mind to
move them; use your qi to carry them; use your waist to guide them; use your
intention to induce. With this the upper, the lower, the internal, and the external can
become connected by one qi; this is needed.
If you make even just a single gesture, not only must your four limbs open but also
your mind, your intention, your chest, should be closed first; then all open together.
All movement always starts from inside and goes towards the outside. This is why tai
qi is called an internal skill, an internal kung.
Internally you should use your mind and intention as the host, the head. Externally
you should use the waist and the spine as the axis; be completely centered. Internal/
external, upper and lower parts all become one. With this there is something whose
wonder is beyond understanding.
Seek coordination of the upper and lower. This is the beginning step of practice. Next,
try to sense gingerly, look for something very light, flexible, like cotton - soft. This is
the middle level skill. Finally, seek the empty and nothing in there. This is the last
research focus. When your body is light and flexible, there is still something there. If
you reach the level of empty and nothing, then actually everything will follow your
intention. This really is reaching the most wonderful, mysterious level.
When Teacher Chengfu pushed hands and used his launching energy, his eyes would
give a certain extremely stern and dark look that caused fright. The opponent then
would feel stunning surprise and deep fear of loss of life or eminent death. This shows
how the spirit and body can become one within a moment; how the whole body force
can be mobilized, concentrated, focused and produced within an extremely short
period of time. Because this happens within the briefest of moments with the
quickness of a thought, so suddenly, the opponent is not able to make a defense.
Besides that, there is no way to defend against this.
Everyday, when we practice, we practice slowly. This slow practice helps accumulate
the spirit, qi, and intention. This is how the internal and external cooperate to show
such wonder. If you practice too fast, not only will you not accumulate spirit and qi
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but, internally and externally, the parts can not cooperate to the appropriate degree
needed. Therefore, even if you do the launching energy, it will not be full. In addition,
neither will your force be capable of surprise.
When the whole body relaxes, the upper and lower parts must be completely relaxed.
This is one of the necessary conditions of taijiquan. If your movement is not
complete, or is complete but not relaxed; or if you only relax your shoulder but your
waist, kua, belly, and back do not know what is relaxed; or after practice, your palm
does not feel inflated, then this shows you did not have the right teacher. I have often
seen practicioners shake their body and make lots of sounds. Their heads are like
those of sale-pitching people; swollen, manicured, proper, everything in place, and
with a look of arrogance and a condenscending attitude. They think taiji only "talks"about being soft and does not "speak" of force. Actually, these types of arrogant, over-
confident people do not know that taijiquan has it's own theory and can only be
learned from a teacher. It is not something you can learn by mere observation.
Taijiquan is not something you can just figure out by yourself at home.
In the practice, you should feel the whole body relax and also feel the movements
being clean. If the whole body is stable and sunk then the whole body will be
comfortable and connected. In every movement you should quietly think of how to
use your intention, of how to send your intention to the other's body, and of how to
enter inside the other's body. With this method, after a long period of practice, you
will see progress.
When your spirit and qi return inside and are reserved in your bones, the whole body
will be full of empty and flexible qi. If you then want to be light, you will be light; if
you want to be heavy, you will be heavy. For skilled people who feel light - it is as if
there is nothing there. For skilled people who feel heavy - it is as if the weight would
break a mountain.
This is how you should practice your essence and transform your qi; this is how you
then practice your qi to transform your spirit. Upon reaching the spiritual, you can
reach the level of emptiness. To reach the level of empty and flexible, you must start
with being solid. If you want to be light and quick, you must start with being heavy
and stable. After you practice the skill for quite a long time, you can then reach the
level of extremely light, extremely quick, empty, and flexible.
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In the very beginning, if you try too soon to acquire the empty and flexible, light and
quick, then your whole body movement will be full of confusion. If at the very
beginning, you talk too much of empty and flexibility you will then acquire floating
and be of no use. In taiji these types of people are the so-called "those who do not go
out of their house for ten days." Actually, if you do not have a true teacher, a truly
good teacher, ten years, or even after all your life you will not be able to "go out of
your house" with the skill.
Taijiquan is a skill of reaching a maximum result via a minimum movement. When
they move the hand, there is no comparison. They are empty and wonderful. All
phenomena are incorporated therein. Regardless of how the other attacks, I rely onmy empty and flexible qi.
I can change according to any opportunity presented. I can follow the momentum
and respond accordingly, appropriately. Each and every response is just right. People
should not focus merely on just one gesture, just one hand. If they do that they will
miss the larger picture. If you use the great Dao (Tao) to connect every movement, to
learn just one thing really, really well then everything will be okay. If you only think
of using one gesture, one momentum, one qi, then the 10,000 changes are always
possible. The intelligent person will do that.
There are five taboos of practice in the acquisition of this skill:
1. Those not selecting the right teacher, enter the wrong school and the external skill
tops and is dominate. Once acquired, this habit, even if the learner later meets a truly
skilled person, will be ingrained and not be correctable for internal use.
2. Those not believing their teacher strongly, completely enough. They do not
completely follow the teacher's theory of practice. These people pretend they are
smarter and think east, think west, and attempt to use other theories in combination
with this skill. Their minds and spirits become a mess. All sorts of problems manifest.
These problems are extremely difficult to correct.
3. Those who indulge in bad habits like smoking, gambling, and prostitution. These
exhaust energy, qi, and spirit. They confuse minds. These people will never
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understand and can never reach a good level of awareness.
4. The over-practice of external family skills, hard skills, like breathing qi, making
strong, exertion and effort, and the clinching of teeth. Intense staring with the eyes,
making the belly full and then striking the belly. The use of an instrument to hit the
body or the use of a hammer to hit the head. These hard, external practices and
abuses severely harm and deaden our most valuable nervous system. This causes
parts of the nervous system to become numb, deadened, and to be without
awareness. People who have done this type of training cannot reach good levels of
taijiquan practice.
5. Those people who only learn a little bit of taiji then leave their teacher and go outand show off in front of other people in an attempt to falsely gain respect. These types
of people are often induced into learning other types of skills. Their's is a show of
mere ego, not skill. After they start on the wrong path, they can never be corrected.
The above five types of people are those who cannot reach the awareness level of taji.
The true skill, the main skill, is to make your mind clear, and to focus your mind. But
in order to clear your mind and to concentrate, to focus, you should first become very
stable and very quiet. Only after becoming quiet can you become clear. At that point
you can focus, meditate. This is the way to reach awareness. After achieving
beginning awareness, you can reach an even higher level of awareness. You can then
reach understanding. Later, you can reach the level of precise understanding. So, if
you want to clear your mind, before settling your mind, you must have the intention
of restoring your mind to the state of being without thought; your body without
action; to feeling no body, no mind. Once reaching this state of "no action" your mind
is able to become enlightened.
After reaching enlightment, any awareness, any sensation, any perception of
conscious is that claimed by the scholars of Confucious. That consciousness does not
come from continual thinking. If you use your mind to think of penetrating a wall
without a door, you just visualize going through the wall; if you think of working in
poison ivy, you visualize just passing through as if there is no road - if you practice in
this manner, the more you practice this way, the farther you will be from taijiquan. A
true teacher is needed.
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In practicing taijiquan, you need to be quietly contemplative while practicing the
operation. If not, you will not be able to understand what is correct. If you do not
practice, then your arm, your whole body, will not be able to follow the mind to move.
Therefore, the two aspects must be done together. This means you cultivate both your
mind and your body. If you just spend time vigorously, physically practicing, working
the body, even if you make your tendons, your bones, your skin, and your flesh suffer,
your mind and spirit will only be confused and, although you may sweat profusely,
you will be wasting your energy, your qi, and your spirit. You will only harm your
attempt to acquire the internal skill. You will receive little real benefit.
Cultivating the empty and flexible produces a high spirit, alertness, readiness,
eagerness, perspicacity, high energy, and profound judgment. This keen judgmentthen used to acquire awareness of internal boxing's method. If you use these methods
to defend yourself, you will have an excellent self-defense and you will also be able to
handle any bully. If you use this skill in business, you will understand the business
very clearly, with perspicacity, and will always succeed. If you use this method to
cultivate your body, you will achieve longevity beyond that normal.
This skill is made up of three aspects: your spirit, qi, and body. The main emphasis is
on enhancing your spirit. Afterwards comes the practice of qi. Last in importance is
the practice of your physical body.
What is the meaning of spirit? Spirit here refers to something in addition to our
whole body, it is empty, it is flexible, there is momentum, a function of mind,
controller of intention. The movement cannot be predicted, thus, in addition to the
flexible, there is quickness and the concept of changing. Spirit is really not involved
with clenching of teeth, intensely staring, or the use of physical effort to produce qi.
What is the meaning of qi? qi may refer to breathing. It is that that sinks downward
when you acquire stability. It is not something seen in muscle or use of effort to
breathe. The body is stable and comfortable. Movement should be flexible and light.
Merely taking a standing position to strike sand bags, beating the body, or striking
objects with the hands will enhance neither spirit nor qi. Those people who practice
the spirit cannot be without qi and the body - they have all three. Rather, there is
merely an emphasis on spirit development. For those people who merely practice qi,
they may have some qi, they may have some body, but their spirit is lacking. Those
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who only practice the body aspect also have some spirit and some qi, however, they
can not completely know the wonder of the spirit.
In the practice, if your intention does not completely reach the breadth of your mind,
your body gesture cannot be relaxed. Without proper relaxation, the upper and lower
will not follow or be coordinated. Thus, your internal and external cannot match.
Then your breathing may not be comfortable. At this point, with these problems, you
should seek a good teacher for guidance otherwise, you will harm and worsen your
practice.
If the mind thinks of relaxing after awhile the body gesture will also relax. Every
movement should be followed by heart and qi. Then your four limbs will follownature and the internal/external will become fit. With this your boxing intention can
reach your hand. Stillness and contemplation will allow you to reach the level of your
mind controlling everything. Everything should follow slowness, being stable, being
quiet, and reaching stillness. If the mind is not clear and the qi floats, the more you
practice with these illnesses, the farther you will go from boxing's intention. In this
case, even if you practice like this for your whole life, you qi will not reach your hand.
Learners should persevere, should have talent, and should have a true teacher in
order to achieve success. Even with these qualities, in addition, the teacher and
theory must be respected. With all these present, perhaps in one or two years you
may reach some success. However, if you leave the teacher too early, you may have
some problems and attain no awareness. One way to avoid this is to be open, to sense
how the body and mind are connected. Quietly think about what the teacher advised
you about the practice. Also, think of and visualize how the teacher practiced the
gesture. With this your problem may not become too deeply rooted. Otherwise, if you
make just a small mistake early there will be no end. It is like a horse without a rein, it
cannot be guided.
People's practice problems may be visible or invisible. The visible problem is easily
corrected, however, those invisible are very difficult to rectify. For example, some of
these types of problems may be the hand and the feet being high or low, or not in
balance, or not matching, or the direction is not correct, or the waist or kua are not
straight, not horizontal, or the spine is not relaxed. These are visible problems. They
are easily corrected. But, if your mind and intention are in the wrong way and, thus,
your movement and spirit do not follow one another and your mind and body,
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internally/externally, do not match; these are invisible diseases. These diseases
sometimes appear, sometimes do not appear. You can sense it but it is difficult for
you to describe or pin down. It is very difficult to correct and eliminate these
problems.
For people internally ill, regardless of how they spend their practice, the gesture and
momentum will always show ugliness. That is because they do not listen to the
teacher's words of how to practice. Again, they spend too much time thinking of east,
thinking of west. That is how they go down the wrong path. Learners, in particular,
should be aware of these problems.
I have often seen people who already have practiced for many years but still cannotproduce internal energy. They cannot respond appropriately. Their hand is confused;
their feet do not know what to do; they are unable to sense. Their eyes show
hesitation or hastiness and they just fight without preparation. These are further
examples of the internal diseases. They are very difficult to cure.
Every movement should follow the breathing. Use breathing to facilitate opening and
closing. This is the so-called "using the qi to move the body". Every movement should
have "quan" (martial) intention. For example, when the fist comes out, carry the fist
with intention. When pulling the fist back, use intention to take it back.
Practice with the saber, sword, or spear should also follow this advice. You cannot
throw away your intention and simply allow your four limbs to move independently.
Internal movement is a combination of mind controlling the body and the body
controlling the hand. Every hand and leg movement starts with your mind. From first
the internal the external is reached. This is the so-called "internal skill".
Once expertness is reached then a mere thought, i.e., the mind just thinking in one
direction is able to cause just single movement that starts and instantaneously
encompasses the whole body. With this, the whole body force will be permeated
completely throughout the body. Yet, without a good teacher people cannot reach this
level. External skill only heeds external gesture; it is external movement. Their
gesture and frame often may be very big and often may look very quick. In reality,
however, it may not be so quick.
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be very quick. They will want their muscles to respond very quickly. The question is
whether or not their muscles are very sensitive; yet even if they are quick, they cannot
attack at the correct time. This may only create confusion.
Secondly, when these people hit others, they obviously hope the other feels great
pain. In addition, these people often want their muscles large enough and strong
enough to absorb the pain of being hit by others. The question here is during the
attack, if the timing is not correct, they will use a lot of strength but will hit empty
space. If you make a defensive gesture at the incorrect time, this only shows weakness
to others. This results in much more harm. So then, what is the use of having large,
strong muscles? Further, when you are attacked, you must be very quick. You must
move with suddenness. In combat there is not enough time to think of producingstrength in your muscles. Finally, when others attack the most vulnerable parts of
your body, strong muscles are of no use for defense or to respond.
Taijiquan is a skill with shape and without shape. Although it has shape when an
opponent attacks you, your whole body must be very reserved and display nearly
nothing in there. This will make the opponent catch an empty shadow so to speak
and, thus, not harm you. If the enemy thinks you are empty and, on the other hand, if
you show your emptiness but can suddenly attack like thunder, thunder so quick and
strong that people must duck and cover their ears, so as to make them totally scared,
scared for their life, then this is enticing into emptiness. Taijiquan is a skill based on
unpredictable opportunity. If the other thinks you cannot attack, you should just
move your mind suddenly to attack. If others think you will come then you should
transform as if you have nothing to attack. This is the so-called "being suddenly
visible; suddenly invisible".
The practice frame was designed to cultivate your mind and qi. Push-hands is done to
acquire listening energy. Scatter-hands is practiced to acquire skill of hand, eyes,
body, and the step method. So, this boxing practices heart, physical essence, qi, and
spirit. When you practice the skill, your qi must be sinking. Do not intentionally sink
it, that is, do not think of sinking the qi. Rather, use true, fundamental intention to
infuse the qi during your breathing.
Emptiness is so empty it's as if it is solid. Being solid is so solid it's as if it is empty.
There is something there but it's as if there is nothing there. Relax, let go, softness--
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use these to produce the empty and flexible qi. This will enhance your perspicacity.
Place your mind and body in the right place to establish the fundamental source.
With this you can show gesture and seriousness. If your body and mind are not
correct, your gesture will show shallowness and be overly light, floating. These
qualities too easily tempt bullies.
Emptiness and flexibility are the first key to the skill. Understand this theory like a
genius then in one or two years full awareness may be reached. An unintelligent
person may spend their whole life in practice and study but will still not be able to
reach this level. Thus, a person's achievement, deep or shallow, is also a function of a
person's innate talent and intelligence. Not everyone can be placed in the same
category. Practice the skill in the early morning or in the quiet of the night withoutdisturbance from others practicing. Do not show off in front of other people. A poem
entitled, "Poem of Movement" explains, "The Great Dao (Tao) cannot be removed
from even the smallest, lowliest piece of ground."
Do not have intention. Do not have the mind. Do not rely on your chest to move the
energy and qi. Your mind should completely relax and follow nature. Allow all parts
of the body to naturally rely on one-another. Once you are without intention, once
you are without mind, the true mind is then in the place where there is no mind. Once
you do not have mind in the middle, you will not have a shape. At that time,
emptiness will produce the true empty and flexible. Feel the connection with the
universe. Everything comes from nature.
In a discussion on boxing, while there are many different schools, it is noteworthy
that they also have many similarities. Externally they practice the hard and quick and
use force; they attempt to make qi strong, leave the spirit and talk about severity. For
those people, however, who place emphasis on the quick, hard, their mind can hardly
be still, can hardly be quiet. For those who use qi to try to inflate their qi, their
breathing cannot be comfortable. For those who emphasize severity, they cannot
cultivate a harmonious qi. These methods really will harm the tendon, harm the flesh,
and will exhaust the spirit and qi. These practices will harm the empty and flexible
skills and prevent their acquisition. That kind of boxing cannot cultivate longevity.
When practicing be stable and quiet, comfortable and relaxed, in order to cultivate
the empty and flexible qi. Thus, when you use this qi, it is cold, it jumps, it is sudden,
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it is quick, as if you spit out the energy from your dantien. Always sense the empty
and flexible qi and momentum. Then, during combat you can be fully aware of the
other's force. With this, the road to victory is already half traveled. Without the empty
and flexible qi and momentum, if someone attacks, you will have no awareness of his
situation. In this case, in the confrontation your movement will create confusion and
you will attempt to hit the other without any plan. This is not taiji skill.
If you have the empty and flexible qi, momentum; if your waist and legs are light and
wonderful; if you have spirit and qi, if they are full; then externally you will be able to
show the qi gesture. Then, if your movement is also cold and quick; then, if you then
use this qi to cultivate the body, you will have longevity. If, on the other hand, you use
these internal skills to defend yourself, you will be able to do so. With this awarenessand these high skills, challenges in both your personal life and business life may be
handled easily.
Li Ya Xuan
Teacher Li YaXuan was senior, early disciple of the profound master Yang Chengfu.
Teacher Li later taught government and military officials frankly and was highly
respected by all for his unselfish attitude, high martial ethic, and high level skills.
When reading the late Teacher Li's descriptions, his excellent martial ethic, a critical
key to receiving profound knowledge, soon becomes crystal clear. In fact, in one
descriptive story to be shared later, his ethic and morality is both emotionally
touching and nearly beyond normal comprehension.
Within the following explanation Teacher Li discusses the highest levels of
achievement in taijiquan, namely, acquiring levels of awareness, achieving the light
and flexible skills, and finally, acquiring the empty and flexible qi. In earlier times,
taiji at these levels was also called "qi boxing" or "spirit or immortal boxing". Li
YaXuan was born in 1894 and died in 1976. He was an ardent, devoted student of
Yang Chengfu and, although much lesser known in the west, he was actually senior in
all aspects to better-known non-family students established in the USA after
'liberation'. Teacher Li also knew and taught in association with Yang ShaoHao and
was associated with and taught at the highest level of martial art in China.
Special gratitude is due and given Teacher Chen LongXiang and Teacher Li MinDi,
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son-in-law and daughter of Master Li, for their wonderful gift, on a recent visit, of
Teacher Li's explanations and his stories, of which the following is merely a small
part. Mr. Chen and Ms. Li, husband and wife, carry on Teacher Li YaXuan's excellent
tradition of martial ethic and unselfish, noncommercial devotion to the original
tradition of taijiquan.
Crouching Tiger, Hidden Dragon
Crouching tiger, hidden dragon is not merely the title of the recent blockbuster
movie. This expression actually is borrowed from the Chinese language. In Chinese it
refers to coming across a heretofore, unknown, 'hidden' individual of high skill;
hidden, crouching, ready to pounce on the over-confident, innocent. In one sense, thelate Li YaXuan could be considered to be a crouching tiger, hidden dragon in the
west. This is because he is so unknown here. In China, however, Teacher Li's work
and words are far from hidden. In fact, he was well known and widely respected in
China prior to his death in 1976. His story and advice merit careful reading. The
Yang's divided their teaching into three basic phases: learning the external, learning
the internal, and finally training the mind. Teacher Li hits all three in his discussions
and even touches very briefly on the last, the most advanced training methodology.