Classical Baguazhang Volume V YIN STYLE BAGUAZHANG by Zhang Lie translated by Joseph Crandall Smiling Tiger Martial Arts Pinole, CA 94564© copyright January 1, 1995, Joseph Crandall All rights reserved. © ‘Smiling Tiger Martial Arts 1564-A Fitzgerald Dr. #110 Pinole, CA 94564FORWARD ‘Baguazhang is one of China's traditional martial arts. 11 is one of the Inner Family Martial Arts. In lute time of the Qing Dynasty, the famous martial artist Dong Haichuon made Baguazhang famous throughout China. It has spread widely since then. As a result of his students' practice, it has been shown that it has a great effect on strengthening the body and strengthens the quality of one's fighting skills, Over the last 100 years, Baguazhang has expanded and become wide-ranying, sv that the differences between the palm methods of each style and each branch are now comparatively large. Each style has its own characteristies. This book introduces Baguazhang as it has been passed on, developed and changed from one generation to the next. Dony Haichuan was the original person to make Daguazhang famous throughout China. He was from Hobs Provence, Wenan County, Wujiawu village. Dong Haichuan lived in Beijing where he had the post of chief martial arts instructor at the Su Wang Palace, Dong Haichuan taught martial arts in Beijing for ‘many years. He was pleased that his students were numerous. The most famous of these were Yin Fu, Ma Weigi, Shi Jitong, Cheng Tinghua, and Sung Changrong (note: The arrangement of the names of the aforementioned men is taken from Dong Haichuan's tomb). Dong Haichuan died on October 25, 1884. He ‘was 84 years old. Yin Fu and many of Dong's students made a monument for him. In 1930, Dong Haichuan's followers, lead by He Jinkui’s great student Lu Shikui, took charge, and with Ma Gui, set up another ‘monument for bint Yin Fu, of Hebei Provence, Ji county, studied with Dong Haichuan for many years. After his training in the martial arts was completed, he held office in the imperial palace as an imperial bodyguard. He also taught martial arts in the imperial palace. When Yin Fu taught his students, he usually taught them first Lohan Quan, Pao Chui, and then Inter taught them Baguazhang. Tho etyle of Yin Fu's Baguazhang has these characteristics: The palm form is like an ox's tongue, The four fingers are close together, and the center af the hand is hollow. In fighting, the Piercing Palm is often used, but the emphasis is on the leg method. In issuing strength, the essential point is the meiging of hard and soft. Men called Yin Tu's teachings of Baguazhang "Yin Style Baguazhang". Yin Fu's famous students are: Ma Kui, Ju Qingyuan, Men Baozhen, his son-in-law He Jinkui, his daughter Yin Jinyu, and his sons Yin Chengrhang, and Yin Vuzhang (note: ‘The arrangement of the names of the aforementioned men is taken from Dong Haichuan's tomb), On June 20, 1908, Yin Fu became ill and died. He was 69 years old. ‘Ma Kui was from Hebei Provence, Laishui. His ancestors were from Jingshi, Ma Kui studied ‘martial arts with Yin Fu for many years, and at the same time truly received the point hitting method from Dong Haichuan, Ma Kui held office in the Langoug Palace. Later he was given the title of Big Elder Brother Martial Teacher. He held office at the President of the Republic's Palace. Ma Kui was famous in the martial community for using a straight arm wrist strike. Although he did not like to teach students, many af Yin Fu's students actually learned from him. Ma Kui died in 1940 at the age of 87. Cao Zhongsheng, was from Shandong Provence Wucheng County, Cao Family Village. Cao Zhongsheng, in his younger years had a weak body and was often sick. He came to live and work outside the walls of the capitol. In order to cure his diseases and strengthen his body, he firs followed Ma Ku's student Fu Wenyuan and studied martial arts for a year. Then it came to pass that both Ma Kui and Fu Wenyuan recommended him to study at Yin Fu's martial arts school. He was at that school for about ten years, Cao Zhongsheng received meticulous instruction from Yin Fu. He also received the point hitting method from Ma Kui. While living in the capitol, Cao Zhongsheng joined the Yi He Tuan, He later sought refuge in his ancestral village in Shandong, In Shandong, Cav Zhougslieng's students were: Chi Shixin, Cui Yunging, and Cui Yunguan and others. In 1934, Cao Zhongsheng lead his students in representing ‘Wucheng County to join the Shandong Provence Martial Arts Competition, where they achieved the highest class. In the spring of 1936, Cao Zhongsheng responded to Hebei Chairman Tang Yulin's request and returned to Beijing. He instructed Yang Yulin and his students. He lived with Tang Yulia in Beijing and also in Tianjin during this time. Cao Zhongsheng's students at this time were: Zhang Dingohen, Zhang Jinchen, and others. Cao Zhongsheng's student Lu Jingkui wrote a book, Cao Style Baguazhang. This book waspublished in 1984 by the Beijing City Chinese Bookstore Reproduction Publishing House. Cao Zhongsheng died in 1949, at the age of 74 Chi Shixin, was from Shandong Provence, Wucheng County Xueguan Village. To the greatest extent he received Cao Zhongsheny’s teuchings. Chi Shixin lived in Zhejiang, Shanghai city, Jiujiang City, Hubei Hunan, Jinan City, Gubeikou, Tianjin City, and other places teaching martial arts for many years. In his later years he lived in Beijing. Chi Shixin taught Yin Style Baguachang. The curriculum included: the 64 Forms, Stretching Tendons Maintenance Qigong (also called the Outer Five Formed Palms), Lohan Quan, ‘Pao Chui, Douzhan Quan, Bagua Saber, Bagua Sword, Bagua Long Spear, etc., and he used to teach some supplementary skills methods. Chi Shin believed that his teachings of Baguazhang had one essential point which was: "The postures are good to study. The energy is difficult to find. The qi is still more difficult to master." Chi Shixin taught many students throughout his lif. He died on New Years Day in 1974 at the age of 92. ‘We studied with Master Chi Shixin practicing Yin Style Baguazhang for many years, In light of personal understanding, we are profoundly grateful that we persisted in practicing the Baguazhang 64 Forms. Not only can it enable one to grasp self-defense and fighting skills, but it strengthens the body, prevents diseases and cure diseases. Persistent practice of the Stretching Tendons Maintenance Qigong can ¢nhance and maintain the pliable, flexible, and tough nature of the body's external organs. It also enhances the fiction of the five zang and six fix inner organs, and can cure many types of diseases. For example, our teacher Chi Shixin, when he was 90 years old, one time was outside in a heavy rain. It did uot matter that the wind was blowing and snow falling, Ile went outside to teach his students. He would walk one kilometer to and from the place of practice without leaning on a cane, and yet his steps were light, firm, and stable. ‘When they were at the practice place whether he watched his students as he stood there or demonstrated, he didn't feel the least bit tired. Another example, after our teacher practiced martial urts with people, many Were cured of illnesses such as serious gastroptosis, arthritis flaro-ups, of having a jaded appetite for many years, and indigestion. Some controlled and stopped high blood pressure. In brief, we deeply feel that Yin Style Raguazhang is a very gond type of physical activity. In order to get widespread martial arts interest we intend for this to be reference material We especially present Master Chi Shixin's teachings of Yin Style Baguazhang 64 Forms and Stretching Tendons Maintenance Qigong, taught in the teacher's later years (1964 through 1974) to his student Zhang Lie for practice. We have taken pictures and arranged the writings to be used to commemorate the spread of this school's skills, to honor the previous generations, and ‘moreover to satisfy the needs of people interested in the martial arts. ‘Authors: Lang Xisheng, Chi Yanlu, Yu Fuhe, Liu Bingzhang, Yu Chenglong, Zhang Lie, Kan Shihai, Chen Xiaoping, et alAddenda: Zhang Lie's Three Points to Aim for in Practice. Point #1: The title of this book is Yin Style Bagwazhang. That is not to say that these palm forms represent the vomplete palm methods of Yin Style Baguazhang, and it is to say that these palm forms change in the ond to the characteristics of Yin Style Baguazhang. Yin Style Baguazhang is one of the famous branches transmitted to men. I offer a few remarks by the way of introduction to this book so that others may come up with valuable opinions, and use it to foster debate among many schools of thought. ‘Thus to promote change and. vompare in accuracy of the whole of Yin Style Baguazhang of « new book as soon as it comes out Paint #2: ‘This book is based on the 64 Forms from Cao Style Baguathang. There is a connection. but it is not identical to Cao Style Baguazhang. One of the differences between them is the many leg methods. Of the G4 Forms, halfuse the legs as the principle fighting organ, so there are 32 leg methods. The book Cao Style Baguachang has eight forms. The second difference is that the 64 Forms and Cao Style Baguazhang are similar in that they are both divided into 8 routines, and each routine has eight forms. Moreover the eight routines may be divided into of sequences, one following the other. So, routines 1, 3, 5, and 7 each use the upper limbs as the major importance, and are not concerned with the leg methods, yet the leg methods arc important, The next sequence, routines 2, 4, 6, and 8, each use the lower limbs as prime importance, and the upper limbs assist. Simultaneously the 64 Forms divide into sections, each section having eight forms Each routine from ] through 8, makes one section, each routine from 2 through eight makes up the second section, the 1est may be deduced from analogy. These are the characteristics of the sections: each section has ‘ight forms, For the most part they contain similar fighting techniques. The general character of the actions can represent this first section's character. This way, the character of the first section is accomplished and the corresponding trigram of the Eight Trigrams arises. Each of the eight sections has is own unique character that corresponds (o one of the tigrams in the Eight Trigrams. Section one corresponds to the Qian Gua Scetion, section two corresponds to the Kan Gua section, section three corresponds to the Gan Gua section, section four corresponds to the Zhen Gua section, section five corresponds ta the Sun Gua section, section six corresponds to the Li Gua Section, section seven corresponds to the Kun Gua Section, and section eight corresponds to the Dui Gua Section, Paised they make 64 and promote this type of classification. Not only is it in order to use its classification to make the body appearance conform with the name "Baguazhang", but also to use principles of being in making our study and practice. All are used to. study the patterns and rules, to be memorized, as a system to promote these drils of the fighting arts. To do this our teacher, Chi Shixin, tauyht numerous palm forms, along with the Cao Style Baguaztiang palm forms. Ie promoted choosing, comparing, and revising some of the palm forms. ‘This determined what was selected for the 64 Forms in this book, As a result of looking at the postures and choosing and differentiating hetween them, the names of the 64 Forms and their contents, in this book, are not all similar to those in Cao Style Baguazhang. Point #3: In regards to the principles of the Baguazhang practice skills in this book, I refereed to Dong, Haichuan, Yin Fu, Yin Yu Chang, and Cao Zhongsheng’s discussions; along with my teacher, Chi Shixin, and the oral accounts of all of my senior classmates. Simultaneously, I also refered to Davist, Buddhist, and Tibetan texts that discussed Qigong. Becanse of my gongfi is superficial and not of a high standard, there are undoubtedly substandard and inappropriate points in my practice of the actions and in the appearance of the postures in the seis. Also my summarization of the actions of the sets and discussion of the principles undoubtedly is lacking and has inappropriate points. I hope that the widespread readers, especially those in Baguazhang Schools, and the older generations and friends will give me criticism and point out my mistakes. Please send these opinions to the Ji Chu Publishing Co. I will take them seriously and consider them, Zhang Lie October, 1987A Bricf Introduction to the Eight Trigrams ‘The philosophy of the Eight Trigrams is critical to Chinese philosophy, astronomy, military affairs, waditional Chinese medicine, the calendar, Qigong, martial arts, ote, Without a doubt it has influenced many ficlds, Below is a simple introduction to the Bight Trigrams. Use it to guide one's practice of Baguazhang, ‘Who created the Bight Trigrams? Who took the Eight Tiigrams and created the 64 hexagrams? ‘There are many versions of their origins. According to traditions, one version says, "Fu Xi made the Eight Trigrams, Wen Wang combined them and made the 64 Hexagrams," "The western count was arrested and while inside prison he developed the Book af Zhou." The Hook of Zhou contains writings and narrations dealing with the Eight Trigrams and the 64 Hexagrams, Around the time of the Yin Dynasty and the Zhou Dynasty, the Book of Zhou was used as a guide to divination by plant stalks. This introduction of the Eight Trigrams conforms with the viewpoint found in the Book of Zhou. ‘The Eight Trigrams in the Rook of Zhou symbolize changes in natural phenomena, the ways of the world, and human affairs. They are interlinked symbols using the yang divining symbol '— ' and the yin divining symbol '— ~' combined together. The divining symbol is the basic symbol of the rigrams and hexagrams in the Book of Zhou, and there are only two typee: the yang divining symbol and the yin divining symbol. When three symbols are put together in a definite sequence or arrangement, they make a trigram, Altogether there are eight trigrams. ‘The Eight Trigrams, when they change, are determined by the symbol of the change. These symbols the idea of interlocking and changing movement. Each of the symbols composed of six lines arc called hexagrams. There are 64 hexngrams. The hexagrams are made of two trigrams put together. ‘The form and meaning of the Bight ‘Lrigrams are listed below. This is the Qian Trigram, ‘The three symbols are all yang. It stands for heaven. ‘This is the Kan Trigram. The upper and lower symbols each are yin symbols. The center is a yang symbol. It stands for watcr. ‘his is the Gan Trigram, The upper symbol is a yang symbol. The middle and lower symbols cach are yin symbols. It stands for mountain. ‘This is the Zhen Trigram, The upper and middle lines are yin lines, The lower line is a yang line. It stands for thunder. ‘This is the Sun Trigram. The upper and middle lines are yang lines. The Tower line is a yin line. It stands for wind.‘This is the Li Trigram. The upper and lower lines are yang lines. ‘The middle line is a yin line, It stands for fire. ‘This is the Kun trigram. All three lines are yin lines. It stands for earth ‘This is the Dui Trigram, The upper linc isa yin line, The middle and lower lines are yang lines. It stands for the marsh. The Book of Zhou states that the two trigrams, Qian and Kun, have a special status in the Bight ‘Trigrams They are the natural boundaries and the very first beginings of human society. ‘The positions of the Eight Trigrams are shawn in the diagram below. ‘The Book of Zhou systematically expounds on each trigram. The Hook of Zhou was in ancient times a manual for divination with plant stalks. It was used by many schools of thought and dialectic, method. Many advocated using it to discover spiritual secrets, Therefore, the Book of Zhou is a major influence in Chinese thought. For thousands of years and even today man has been confused and in a ‘maze, There are many teachings about the nature of man's condition, There is always someone making. proclaimations based on the strength of secret knowledge. The Ronk of Zhou was used as an instrument of fortune-telling and was also adapted by schools of theology like the Ming Dynasty Red Dawn Daoist Schools. However, historically, there were a few of schools of philosophy, like the Materialism of Zhang Zai during the Northein Song Dyansty, and the Progressive Thinking school of Wang Fu during the late Ming Dynasty and carly Qing Dyansty that also followed the Book of Zhou. They explored and assimilated certain of its elements of materialism and dialectic method. Many philosophical schools of thought added the Rook of Zhou to their lists and expounded on it, Currently many schools have incorporated the Book of Zhou and continue to promote, regard, and research into itMuch of this text is from the forward of the Chinese edition of The Outer Transmission of the Book of Zhou, published in September 1977. We used it to summerize the Fight Trigrams and their relationship with the Book of Zhou. The philosophy inside the Book of Zhou is comparatively rich in dialectic method. It covers ideas concerning the theory of movement and wansformation, the contradiction of the unity of opposites (see The Outer Transmission of the Book of Zhou, forward page 10,) and interrelated issues from the point of view of the movement and transformation of matter, What is the cause of things in motion? The philosophy in the Book of Zhou considers what takes place in change. What goes on inside? What are the trends in the influence af opposites (yin yang’, ‘hard soft’, ‘motion stiliness’), What are the results of their mutual effects? Tt considers that motion may be inside a thing and that one need not has to observe it externally for it to be there. (sce The Outer Transmission of the Book of Zhou, forward page 11.) In the relationship of these philosophical principles of the Eight Trigrams in the Book of Zhou, we ought to recognize and understand (rue principles in order to guide our practice of Baguazhang,A Short Introduction to Baguazhang 1. Characteristics of Baguazhang. ‘In comparison with other schools of martial arts in China, ‘Baguazhang has two very noticeable ‘characteristics. The first characteristic is that Baguazhang's process of movement can be divided into ‘Turning the Circle and Changing Forms, These two types of movement are related, and yet they ure noticeably dissimilar. The second characteristic is that the principles of Baguazhang follow, and are affected by, the Daoist study of yin and yang. (Q) Turning the Circle. ‘Turning the circle is practicing skills in which the upper limbs, holding certain gestures and forms, maintain a state of relative rest. The lower limbs walk along a fixed circle without stopping. The circle may be large or small, according to one's preference. A common size for the circle used in practice is one made of eight steps, The area of the circle has cight directional positions: Qian (NW), Kan (N), Gan (NE), Zhen (C), Sun (SE), Li (S), Kun (SW), and Dui (W). When one becomes skillful, the feet fall ‘on these points when walking around the circle. ‘Turning the circle is divided into two directions: Positive Turning (clockwise) and Negative Turning (counterclockwise). After turning a number of circles along one direction, one can then change forms. When onc's breathing is smooth and steady, the conditions described helow can naturally be ‘grasped, One must keep in mind that, when doing the 64 Forms, the number of circles Tumed between changing forms must be the same. In this way the number of turns during Positive Turning and Negative Turning are basically the same. Accordingly, strive to use the criteria of the equilibrium of Yin and “Yang. A common saying is: "When changing forms, the breathing frequency can become quick. When going through a section, the circle's area can tend to become smooth and even. If the former is true, do not change forms." ‘When Turing the Circle, the speed can be fast or slow. The foundation may include abdominal breathing or not. In first starting to study, one needs to turn the circle slowly. With practice, one arrives ‘at asteady and solid stepping method and one can grasp the abdominal breathing. Studying the basics of Baguazhang in this way is good, One must gradually increase the turning speed after the basics have been mastered in order to practice fighting. Being able to maintain abdominal breathing from the beginning to the end is a prerequisite for the study below, The faster the turning speed gets, the better the training is. Tuming the Circle is also divided into Upper Basin, Middle Basin, and Lower Basin. In the Upper Basin, both legs are slightly bent at the knees and the body slightly crouches down. This type of Turning the Circle is good for beginners and people of advanced years. In the Middle Basin, both legs hhave a larger bend of the knees, The difference of the body height in the horse step and the empty step is not great. This type of Turning the Circle is gond for progressing in practicing fighting, In the Lower asin, the body is completely crouched. This type of Turing the Circle is only used for single practice to develop strength. It is not easy to change forms in Lower Basin. ‘Turning the Circle distinguishes Baguazhang from other schools af martial arts. It is the basics, the major content of Baguazhang, and one cannot neglect this training process. Turning the Circle will strengthen the legs. The bottoms of the feet will develop u ruvt. The steps will become nimble and stable