THEORY OF YIQUAN (DACHENGQUAN)

GENERAL CHARACTERISTICS

Yiquan (dachengquan) is exceptionally simple system of training methods. Practice enables developing self-defense skills, and also helps to improve and maintain health. It is also a branch of science, called quanxue (combat science). The method of static exercises zhan zhuang is characteristic element of this system, but yiquan is not just zhan zhuang. Other training methods are also very important.

During many years of development yiquan has became a system which assimilated most significant achievments of Chinese martial arts, being inspired also by western boxing. Theory of yiquan has exceeded limitations of traditional, out-of-date concepts, not adequate to contemporary scientific knowledge. So it is possible to be acepted by anyone, regardles of from which culture someone is.

According to Wang Xiangzhai the aims of yiquan practice are:
- health,
- pleasure of studying, learning principles of functioning of human mind and body,
- self-defense.

Martial and health aspects of yiquan are inseparable. Health exercises are most basic and indispensable part of training methods. Practice always starts with 'health postures' (jianshen zhuang), then come 'combat postures' (jiji zhuang). There are also slow movement exercises known as 'testing force' (shi li) and 'friction steps' (moca bu), dynamic issuing of force (fa li) and 'testing voice' (shi sheng). Exercises with partner are divided into two groups: pushing hands (tui shou) and free fighting (san shou).

In yiquan use of mind is particularly stressed, hence the name of system - yi means mind, counsiousness, intention, quan - fist, martial art.

Jianshen zhuang is a form of exercises which can be described as "training while resting, resting while training". It is introduction to more advanced practice of jiji zhuang, aim of which is mainly development of hunyuan li (wholistic, natural, primeval force). In relax we seek force, in stillnes we seek motion. Gradually high level of co-ordination of all parts of body and a state when "all parts of body are like spring" are achieved. In slow shi li and moca bu movements we try to maintain the same feeling of elastic connection between body and enviroment and between various parts of body (in other words: hunyuan li) as in jiji zhuang. In fa li we learn to use hunyuan li in explosive way (it is often called force of explosion - baozha li). Shi sheng helps to support emission of force.

Tui shou and san shou are two strictly connected groups of exercises, aim of which is developing self-defense skills. In tui shou there is san shou, in san shou there is tui shou. From point of view of basic training methods tui shou can be described as shi li with partner. From point of view of combat tui shou prepares us for a situation when there is contact of arms of both opponents. We learn to control and efficiently attack opponent. San shou is study of combat. To attack we can use hands (fists), elbows, shoulders, head, hips, knees, feet. Attack and defense are one. We don't learn codified forms nor determined sets of technical combinations. We concentrate on learning simple, basic methods and principles. Apart from mentioned here basic training methods there are also some auxiliary exercises like hitting punchbags, stretching and other. At advanced level there is also some weapons practice.

YIQUAN AND DACHENGQUAN

Master Wang Xiangzhai was one of main exponents of "internal" system of xingyiquan. The art of yiquan/dachengquan, founded by Wang is sometimes regarded as a version of xingyiquan. Indeed, when Wang in 1920s made first modifications and started using the name of yiquan, his idea was not "creating" a new system, but rather returning to the "roots" of xingyiquan.

Later yiquan became so different from xingyiquan, that regarding it as a separate art was quite natural. Yiquan became a mature art in 1940s. The theoretical work, which best characterizes this mature system is "Central axis of the way of fist", published in 1944. Main training methods used presently in yiquan were described in this work. Theoretical concepts in this work differ from those in "Correct path of yiquan" from 1928. Wang resigned basing his training methods on traditional concepts, proving that his new methods allowed achieving the same or better results easier and faster.

In 1940s Wang's students proposed using a new name: dachengquan (boxing of great fullness). Wang opposed because the name suggested that is was a perfect system, and he maintained that there is no perfect system, there is no end in perfecting martial art. But the new name quickly became popular. For a few years (till about 1947) it totally replaced original name of yiquan. Later, Wang's main students, persuaded by him, restored the original name.

Main propagator of the name dachengquan was Wang Xuanjie (student of Yang Demao and Li Yongzong). Though his persistance about using this name was not quite justified, he pointed to the fact that what Wang Xiangzhai taught in 1940s was mature system, and the version from 1920 was only "transitory stage". We cannot agree with him though, that because later version differs from the earlier, so we should necessarily use different names. We know already that Wang Xiangzhai himself persuaded his students to use the original name of yiquan. Even though his art in 1940s was different from that in 1920s, he didn't see them as different, separate systems. For him is was a system (or rather not a system, but what he called it: quanxue - combat science) which had been constantly evolving.

Yiquan described on these pages is based on later, more mature teachings of Wang Xiangzhai. Although in "Correct path of yiquan" Wang used such concepts as: dantian, heavenly circle, meridians, later he completly gave them up. The concept of "kong jin", by some associated with yiquan, has nothing in common with Wang Xiangzhai's teachings.