The 13 Postures

[Xue Sheng]

EXPOSITIONS OF INSIGHTS INTO THE PRACTICE OF THE THIRTEEN POSTURES

by Wu Yu-hsiang (Wu Yuxian) (1812 - 1880)
sometimes attributed to Wang Chung-yueh
as researched by Lee N. Scheele

The hsin [mind-and-heart] mobilizes the ch'i [vital life energy].

Make the ch'i sink calmly;
then the ch'i gathers and permeates the bones.

The ch'i mobilizes the body.
Make it move smoothly, so that it may easily follows the hsin.

The I [mind-intention] and ch'i must interchange agilely,
then there is an excellence of roundness and smoothness.
This is called "the interplay of insubstantial and substantial."

The hsin is the commander, the ch'i the flag, and the waist the banner.

The waist is like the axle and the ch'i is like the wheel.

The ch'i is always nurtured without harm.

Let the ch'i move as in a pearl with nine passages
without breaks
so that there is no part it cannot reach.

In moving the ch'i sticks to the back and permeates the spine.

It is said "First in the hsin, then in the body."

The abdomen relaxes, then the ch'i sinks into the bones.

The shen [spirit of vitality] is relaxed and the body calm.

The shen is always in the hsin.

Being able to breathe properly leads to agility.

The softest will then become the strongest.

When the ching shen is raised,
there is no fault of stagnancy and heaviness.
This is called suspending the headtop.

Inwardly make the shen firm,
and outwardly exhibit calmness and peace.

Throughout the body, the I relies on the shen,
not on the ch'i.
If it relied on the ch'i, it would become stagnant.

If there is ch'i, there is no li [external strength].

If not focused on ch'i, there is pure steel.

The chin [intrinsic strength] is sung [relaxed], but not sung;
it is capable of great extension, but is not extended.

The chin is broken, but the I is not.

The chin is stored (having a surplus) by means of the curved.

The chin* is released by the back,
and the steps follow the changes of the body.

The mobilization of the chin is like refining steel a hundred times over.
There is nothing hard it cannot destroy.

Store up the chin like drawing a bow.

Mobilize the chin like drawing silk from a cocoon.

Release the chin like releasing the arrow.

To fa-chin [discharge energy],
sink,

relax completely,
and aim in one direction!

In the curve seek the straight,
store,
then release.

Be still as a mountain,
move like a great river.

The upright body must be stable and comfortable
to be able to sustain an attack from any of the eight directions.

Walk like a cat.

Remember, when moving, there is no place that does not move.
When still, there is no place that is not still.

First seek extension, then contraction;
then it can be fine and subtle.

It is said if the opponent does not move, then I do not move.
At the opponent's slightest move, I move first."

To withdraw is then to release,
to release it is necessary to withdraw.

In discontinuity there is still continuity.

In advancing and returning there must be folding.

Going forward and back there must be changes.

The Form is like that of a falcon about to seize a rabbit,
and the shen is like that of a cat about to catch a rat.

Scholars argue persuasively that the use of the word li that actually appears here in ancient documents is a mistranscription and the passage should read chin.

SONG OF THE THIRTEEN POSTURES

by Unknown Author
as researched by Lee N. Scheele

The Thirteen Postures should not be taken lightly;
the source of the postures is in the waist.

Be mindful of the interchange between insubstantial and substantial;
The ch'i circulates throughout the body without hindrance.

Be still,
when touched by the opponent,
be tranquil and move in stillness;
changes caused by my opponent fill him with wonder.

Study the function of each posture carefully and with deliberation;
to achieve the goal is very easy.

Pay attention to the waist at all times;
completely relax the abdomen
and the ch'i rises up.

When the tailbone is centered and straight,
the shen [spirit of vitality] goes through to the headtop.

To make the whole body light and agile
suspend the headtop.

Carefully study.

Extension and contraction, opening and closing, should be natural.

To enter the door and be shown the way,
you must be orally taught.
Practice should be uninterrupted,
and technique achieved by self study.

Speaking of the body and its function, what is the standard?

The I [mind-intent] and ch'i are king,
and the bones and muscles are the court.

Think over carefully what the final purpose is:
to lengthen life and maintain youth.

The Song consists of 140 characters;
each character is true and the meaning is complete.

If you do not study in this manner,
then you will waste your time and sigh with regret.

SONGS OF THE EIGHT POSTURES

Attributed to T'an Meng-hsien
as researched by Lee N. Scheele

The Song of Peng

What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the ch'i to the tan-t'ien,
then hold the head as if suspended from above.
The entire body is filled with springlike energy,
opening and closing in a very quick moment.
Even if the opponent uses a thousand pounds of force,
he can be uprooted and made to float without difficulty.

The Song of Lu

What is the meaning of Lu energy?
Entice the opponent toward you by allowing him to advance,
lightly and nimbly follow his incoming force
without disconnecting and without resisting.
When his force reaches its farthest extent,
it will naturally become empty.
The opponent can then be let go or countered at will.
Maintain your central equilibrium
and your opponent cannot gain an advantage.

The Song of Chi

What is the meaning of Chi energy?
There are two aspects to its functional use:
The direct way is to go to meet the opponent
and attach gently in one movement.
The indirect way is to use the reaction force
like the rebound of a ball bouncing off a wall, or
a coin thrown on a drumhead,
bouncing off with a ringing sound.

The Song of An

What is the meaning of An energy?
When applied it is like flowing water.
The substantial is concealed in the insubstantial.
When the flow is swift it is difficult to resist.
Coming to a high place, it swells and fills the place up;
meeting a hollow it dives downward.
The waves rise and fall,
finding a hole they will surely surge in.

The Song of Ts'ai

What is the meaning of Ts'ai energy?
It is like the weight attached to the beam of a balance scale.
Give free play to the opponent's force
no matter how heavy or light,
you will know how heavy or light it is after weighing it.
To push or pull requires only four ounces,
one thousand pounds can also be balanced.
If you ask what the principle is,
the answer is the function of the lever.

The Song of Lieh

What is the meaning of Lieh energy?
It revolves like a spinning disc.
If something is thrown onto it,
it will immediately be cast more than ten feet away.
Have you not seen a whirlpool form in a swift flowing stream?
The waves roll in spiraling currents.
If a falling leaf drops into it,
it will suddenly sink from sight.

The Song of Chou

What is the meaning of Chou energy?
Its method relates to the Five Elements.
Yin and Yang are divided above and below.
Insubstantiality and substantiality must be clearly distinguished.
Joined in unbroken continuity,
the opponent cannot resist the posture.
Its explosive pounding is especially fearsome.
When one has mastered the six kinds of energy,
the applications become unlimited.

The Song of K'ao

What is the meaning of K'ao energy?
Its method is divided into the shoulder and back technique.
In Diagonal Flying Posture use shoulder,
but within the shoulder technique
there is also some use of the back.
Once you have the opportunity and can take advantage of the posture,
the technique explodes like pounding a pestle.
Carefully maintain your own center.
Those who lose it will have no achievement.