Tai Chi II Yang Style - 3-Chapters

Tai Chi
Yang Style
Tai Chi Chi Kung II

Discharge Form
Mantak Chia
and
Andrew Jan
Edited by:
David Kindschi
Editor: David Kindschi
Photographer: Saysunee Yongyod
Computer Graphics: Hirunyathorn Punsan
Design and Production: Suthisa Chaisarn
Illustrations: Udon Jandee
Final Editing: Ted Ross
Project Manager: W.U. Wei
© North Star Trust

First published in 2010 by:
Universal Tao Publications

274/1 Moo 7, Luang Nua,
Doi Saket, Chiang Mai, 50220 Thailand
Tel (66)(53) 495 596 Fax (66)(53) 495-853
Email: ip@universal-tao.com
Web Site: www.universal-tao.com
ISBN: 978-974-643-117-0
Manufactured in Thailand
First Printing, 2010
All rights reserved. No part of this book may be used or reproduced in any manner
whatsoever without the express written permission from the author except for brief
quotations embodied in critical articles and reviews. Anyone who undertakes these prac-
tices on the basis of this book alone, does so entirely at his or her own risk.
Dedicated to Tai Chi Practitioners Everywhere
Tai Chi Chi Kung II
Contents
Contents.................................................................................................................. i
About the Authors.................................................................................................. vi
Acknowledgements............................................................................................... xi
Words of Caution................................................................................................... xii
Forward................................................................................................................... xiii
Chapter 1: History of the Discharge Form.......................................................... 1

Tai Chi Origins, Founders and Authors of Tai Chi Classics.............................. 9
Chapter 2: Why Practice Tai Chi Chi Kung II...................................................... 19

Maslow's Stages with Chan San-Feng's Correlation ........................................ 24
Bruce Lee (1940 - 1973) Highlights................................................................... 25
Chapter 3: Principles of Discharge Power .................................................... 28

Wu Ya-hsiang & John Chang (Magus of Java) (1944)....................................... 32
Master Jiang (1967-).......................................................................................... 32
Cheng Man-Ching (1902-1975) ......................................................................... 33
The Two-Man Saw....................................................................................... 34
The Bow and Arrow Metaphor...................................................................... 34
Repelling a Thousand Pounds with Four Ounces ...................................... 35
Chen Xiao-Wang (1945-)................................................................................... 36
Lama Dondrup Dorje (Dr Yeung) (1954-)........................................................... 38
Summary............................................................................................................ 40
Steps in Release of Fa Jin:................................................................................ 41
Stage 1: Sticking to the Opponent or following the Chi...................................... 43
Stage 2: Yin Formation of Iron Shirt Structure19................................................. 44
Stage 3: Transformation..................................................................................... 45
Stage 4: Rotations and Taking Aim .................................................................... 46
Stage 5: Jin Appears from the Earth.................................................................. 47
Stage 6. Expansion of the Lower Tan Tien......................................................... 48
Stage 7. Passage of Chi/Jin Through the Structure
While Preparing Application............................................................................... 48
Stage 8: Discharge of Power into the Opponent............................................... 49
Summary of Fa Jin from a Universal Healing Tao Perspective......................... 50
-i-
Contents
Chapter 4: Warm Up & Technical Exercises....................................................... 51

Summary............................................................................................................ 59
Warm Up Exercises:.......................................................................................... 61
1.Waist Loosening.......................................................................................... 61
2.Opening the Door of Life ............................................................................. 61
3.Windmill....................................................................................................... 62
4.Tendon Twisting........................................................................................... 63
5.Head Rotations and Neck Joint Opening..................................................... 64
6.Shoulder Joint Rotations and Opening........................................................ 64
7.Hip Rotations............................................................................................... 65
8.Knee Rotations............................................................................................ 65
9.Ankle/Knee/Hip and Joint Opening.............................................................. 66
10. Opening the Groin ( Kua) ......................................................................... 66
11. Tan Tien Hitting.......................................................................................... 67
12. Bouncing and Shaking the Joints............................................................. 67
13. Empty Force Breath................................................................................. 68
14. Energy Connection Exercises:................................................................. 69
Technical Exercises........................................................................................... 70
Yin Technicals: ................................................................................................... 70
Opening Acupuncture Channels and the Three Tan Tiens:............................... 71
Hands: .............................................................................................................. 71
According to Li Yi-Yu: . ....................................................................................... 71
Waist and Tan Tien: ........................................................................................... 72
Yi/Mind: ............................................................................................................... 73
The Movement of Mind Focus During Yin Technicals: ...................................... 74
Silk Reeling: ....................................................................................................... 75
1. Turning the Wheel ...................................................................................... 75
2. Left and Right Parry Circles:...................................................................... 76
3. Rowing the Sampan Oars (Bull)................................................................ 78
4. Jade Rabbit Pounds the Drug of Immortality ............................................. 80
Eight Gates with Visualisations:......................................................................... 81
1. Peng:........................................................................................................... 81
2. Lu: ............................................................................................................... 82
3. Ji: ............................................................................................................... 83
4. An: ............................................................................................................... 84
5. Tsoi: ............................................................................................................ 85
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Tai Chi Chi Kung II
6. Lieh:............................................................................................................ 86
7. Chou:.......................................................................................................... 87
8. Kou: ............................................................................................................ 88
Tan Tien Chi Kung:............................................................................................. 89
Specific Discharge Power Yang Technicals...................................................... 89
1. Civet Cat Catches the Rat: ........................................................................ 89
2. Chopping Wood:......................................................................................... 90
3. Striking to Side............................................................................................ 91
4. Leading the Goat: ....................................................................................... 91
5. Flicking Fingers: ......................................................................................... 92
Chapter 5: Discharge Form.................................................................................. 93

Introductory Movements...................................................................................... 94
Wu Chi Stance.................................................................................................... 94
Smile................................................................................................................... 96
Breathing............................................................................................................. 96
Opening Tai Chi Chi Kung II Form ...................................................................... 97
Preparation: Step Out ......................................................................................... 97
Core Movements - Left Hand Form .................................................................... 98
Step Forward: North............................................................................................ 98
First Ward Off: Opening Stance ......................................................................... 98
Tai Chi Chi Kung II: Angular Directions................................................................ 99
Step Forward:...................................................................................................... 99
Ward and Press.................................................................................................. 102
Push and Single Whip......................................................................................... 103
Two Hand Push .................................................................................................. 104
Lady Shuttleand Change of Direction ................................................................. 105
Single Whip: South.............................................................................................. 106
Second Lady Shuttle: Change of Direction......................................................... 106
Third Roll Back: Two Hand Press....................................................................... 108
Third Lady Shuttle: Changing Directions ............................................................ 109
Reaching to Heaven............................................................................................ 109
Transition Movement to Right Hand Form .......................................................... 110
Single Hand Push................................................................................................ 110
Sink Back and Protect the Chest ....................................................................... 112
First Ward Off: Holding the Chi Ball.................................................................... 112
Lady Shuttle: East............................................................................................... 114
Completion: Closing Form.................................................................................. 115
- iii -
Contents
Chapter 6: Summary.............................................................................................. 116

Summary of Tai Chi Chi Kung II Form ................................................................ 116
South (S) Left Hand Ward Off - Press - Push .................................................... 116
South(Left) Single Whip-Step-Lady Shuttle ........................................................ 117
West(Lt) Ward Off-Press-Push-Single Whip ..................................................... 117
Changing Directions-North-East-South .............................................................. 118
Corners-Transition to Right Hand - Ward Off ..................................................... 118
Right Hand Ward Off-Press-Push-Single Whip-Lady Shuttle-Changing
Directions East-North-W-South Corners-Completion ........................................ 119
Tai Chi Chi Kung Discharge Form ...................................................................... 120
Core Movements: Left Hand Form ..................................................................... 120
Core Movements: Right Hand Form ................................................................... 128
Core Movements: Closing Form ......................................................................... 135
Chapter 7: Push Hands (Tui Shou)...................................................................... 136

Stages of Development ...................................................................................... 137
Routines: ............................................................................................................ 139
Single Handed Push Hands: ............................................................................... 139
Applications of Single-Handed Push Hands: ...................................................... 142
1. Opponent is Pushing Excessively ............................................................. 142
2. Double Push Hands (Simple): ................................................................... 145
3. Double Push Hands (Complex): ................................................................ 147
4. Deeper Principles of Push Hands .............................................................. 148
Maintaining the Iron Shirt and Central Thrusting Channel in Movement: ............. 148
Connecting, Sticking, Adhering, and Following ................................................... 152
Listening (Ting) and Interpreting (Dong): ............................................................. 153
Interpreting (Dong): ............................................................................................. 153
Wang Tsung-Yueh Summarizes the Attainment of Interpreting with: .................. 154
Removal of Faults: .............................................................................................. 154
Eight Gates or Eight Forces ............................................................................... 161
Eight Gates for Discharge of Power: .................................................................. 162
Peng:...... ............................................................................................................ 162
Lu:........... ............................................................................................................ 164
Ji:............ ............................................................................................................ 165
An:....................................................................................................................... 167
Lieh:....... ............................................................................................................. 169
Tsai Force: .......................................................................................................... 172
Chou Force: ........................................................................................................ 174
Kou:........ ............................................................................................................ 176
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Tai Chi Chi Kung II
Chapter 8: Applications of the Discharge Form ................................................ 179

1. Opening Form ................................................................................................ 179
2. Back Turn ....................................................................................................... 180
3. Ward Off ......................................................................................................... 181
4. Roll Back ........................................................................................................ 185
5. Press .............................................................................................................. 186
6. Push .............................................................................................................. 190
7. Fair Lady Works the Shuttle ........................................................................... 191
8. Circle before Ward Off .................................................................................... 193
Summary ............................................................................................................ 195
Chapter 9: Home Practice..................................................................................... 196

Meditation Levels in Summary Form: ................................................................. 207
Iron Shirt: ............................................................................................................ 207
External Assessment: .................................................................................... 207
Iron Shirt Levels in Summary Form: ................................................................... 210
Tai Chi Form: ...................................................................................................... 211
External Assessment: .................................................................................... 211
Internal Assessment:...................................................................................... 212
Tai Chi Levels: .................................................................................................... 213
Push Hands: ....................................................................................................... 214
External Markers: ................................................................................................ 214
Subjective Internal Markers: ................................................................................ 216
Push Hands Levels ............................................................................................. 216
Fa Jin:.... ............................................................................................................. 217
Practice Routine and Chi Cycle: ......................................................................... 217
The following table provides a summary of the Chi Cycle and how it is
entrenched in daily life. ....................................................................................... 224
Glossary........................................................................................................................... 227
Bibliography.................................................................................................................... 229
-v-
About the Authors
About the Authors
Mantak Chia
Master Mantak Chia
Master Mantak Chia is the creator of the Universal Healing Tao System and is the
director of the Universal Healing Tao Center and Tao Garden Health Resort and Training
Center in the beautiful northern countryside of Thailand. Since childhood he has been
studying the Taoist approach to life. His mastery of this ancient knowledge, enhanced
by his study of other disciplines, has resulted in the development of the Universal Heal-
ing Tao System which is now being taught throughout the world.
Mantak Chia was born in Thailand to Chinese parents in 1944. When he was six
years old, Buddhist monks taught him how to sit and "still the mind." While still a gram-
mar school student, he learned traditional Thai boxing. He was then taught Tai Chi Chuan
by Master Lu, who soon introduced him to Aikido, Yoga and broader levels of Tai Chi.
- vi -
About the Authors
Years later, when he was a student in Hong Kong excelling in track and field events,
a senior classmate named Cheng Sue-Sue introduced him to his first esoteric teacher
and Taoist Master, Master Yi Eng (I Yun). At this point, Master Chia began his studies of
the Taoist way of life in earnest. He learned how to circulate energy through the Micro-
cosmic Orbit and, through the practice of Fusion of the Five Elements, how to open the
other Six Special Channels. As he studied Inner Alchemy further, he learned the Enlight-
enment of the Kan and Li, Sealing of the Five Senses, Congress of Heaven and Earth
and Reunion of Heaven and Man. It was Master Yi Eng who authorized Master Chia to
teach and heal.
When Mantak Chia was in his early twenties he studied with Master Meugi in
Singapore, who taught him Kundalini, Taoist Yoga and the Buddha Palm. He was soon
able to clear blockages to the flow of energy within his own body. He learned to pass the
life force energy through his hands also, so that he could heal Master Meugi's patients.
He then learned Chi Nei Tsang from Dr. Mui Yimwattana in Thailand.
A while later, he studied with Master Cheng Yao-Lun who taught him the Shao-Lin
Method of Internal Power. He learned the closely guarded secret of the organs, glands
and bone marrow exercise known as Bone Marrow Nei Kung and the exercise known
as Strengthening and Renewal of the Tendons. Master Cheng Yao-Lun's system com-
bined Thai boxing and Kung Fu. Master Chia also studied at this time with Master Pan
Yu, whose system combined Taoist, Buddhist and Zen teachings. Master Pan Yu also
taught him about the exchange of Yin and Yang power between men and women, and
how to develop the Steel Body.
To understand the mechanisms behind healing energy better, Master Chia studied
Western anatomy and medical science for two years. While pursuing his studies, he
managed the Westetner Company.
Using his knowledge of Taoism, combined with the other disciplines, Master Chia
began teaching the Universal Healing Tao System. He eventually trained other Instruc-
tors to communicate this knowledge and he established the Natural Healing Center in
Thailand. Five years later, he decided to move to New York, where in 1979, he opened
the Universal Healing Tao Center. During his years in America, Master Chia continued
his studies in the Wu system of Tai Chi with Edward Yee in New York.
Since then, Master Chia has taught tens of thousands of students throughout the
world. He has trained and certified over 1,500 instructors and practitioners from all over
the world. Universal Tao Centers, Chi Nei Tsang Institutes, Cosmic Healing Forums and
Immortal Mountain Sanctuaries have opened in many locations in North America,
Europe,South America, Asia, Africa and Australia.
In 1994, Master Chia moved back to Thailand, where he had begun construction of
Tao Garden, the Universal Tao Training Center in Chiang Mai.
Master Chia is a warm, friendly and helpful man who views himself primarily as a
teacher. He presents the Universal Tao System in a straightforward and practical man-
- vii -
About the Authors
ner, while always expanding his knowledge and approach to teaching. He uses a word
processor for writing and is totally at ease with the latest computer technology.
Master Chia estimates that it will take fifty books to convey the full Universal Healing
Tao System. In June 1990, at a dinner in San Francisco, Master Chia was honored by
the International Congress of Chinese Medicine and Qi Gong (Chi Kung), who named
him the Chi Kung Master of the Year. He is the first recipient of this annual award.
In December 2000, the Tao Garden Health Resort and Universal Tao Training Cen-
ter was completed with two Meditation Halls, two open air Simple Chi Kung Pavilions,
indoor Tai Chi, Tao Tao Yin and Chi Nei Tsang Hall, Tai Chi Natural Swimming Pool,
Pakua Center, Internal World Class Weight Lifting Hall and complete Eight Court Rec-
reational Facilities.
In February 2002, the Immortal Tao practices were held at Tao Garden for the first
time using the Dark Room technology creating a complete environment for the higher
level Taoist practices.
In September 2003 Master Chia opened the Tao Garden Holistic Medical Spa using
Western and Eastern Technology with Traditional Thai Massage, India Aveda Thera-
pies and Chinese Chi Nei Tsang Massage. The Spa is supervised by trained and certifi-
cated Medical Doctors, MDs with Holistic Degrees providing Colonic Therapy, Stem
Cell Cancer Prevention and Natural Cancer Cure Treatments.
In March 2004 the Complete Holistic Mind, Body and Spirit Training was introduce
at Tao Garden.
In July 2009 Master Chia introduced the Five Star Eight Forces Detox Spa with
Saunas, Therapy Color Heated Pool, Jacuzzi, and Internal Massage Treatments. This
was also introduced with Raw Food and Fasting Program with Organic Juice Bar.
In September 2010 the Universal Healing Tao Instructors celebrated thirty years of
Master Chia's teaching with the Tao Congress at Tao Garden having over 200 instruc-
tors present for the celebration.
Master Mantak Chia has previously written and published these forty-three Universal
Healing Tao books:
Awaken Healing Energy of the Tao - 1983
Taoist Secrets of Love co-authored with Winn - 1984.
Taoist Ways to Transform Stress into Vitality -1985
Chi Self-Massage: the Tao of Rejuvenation - 1986
Iron Shirt Chi Kung I - 1986
Healing Love Through the Tao - 1986
Bone Marrow Nei Kung - 1989
Fusion of the Five Elements I - 1990
Chi Nei Tsang: Internal Organ Chi Massage - 1990
Awaken Healing Light of the Tao - 1993
The Inner Structure of Tai Chi with Juan Li - 1996
Multi-Orgasmic Man co-authored with Abrams 1996 - published by Harper Collins
- viii -
About the Authors
Tao Yin - 1999

Chi Nei Tsang II - 2000
Multi-Orgasmic Couple co-authored with Douglas Abrams 2000 - published by
Harper Collins
Cosmic Healing I - 2001
Cosmic Healing II co-authored with Dirk Oellibrandt - 2001
Door of All Wonders co-authored with Tao Haung - 2001
Sexual Reflexology co-authored with W. U. Wei - 2002
Elixir Chi Kung - 2002
Tan Tien Chi Kung - 2002
Cosmic Fusion - 2002
Karsai Nei Tsang - 2003
Cosmic Orbit - 2003
Lesser Kan & Li - 2004
Cosmic Inner Smile - 2004
Cosmic Healing Sounds - 2004
A Touch of Sex co-authored with Kris Deva North - 2005
Fusion of the Eight Psychic Channels - 2005
Wisdom Chi Kung - 2005
Multi-Orgasmic Woman co-authored with R. Abrams 2005 - published by Rodale
Tendon Nei Kung - 2006
Living in the Tao - co-authored with W. U. Wei - 2007
Cosmic Vision - co-authored with Bob Lewanski - 2007
Universal World Link - 2008
Simple Chi Kung - co-authored with Lee Holden - 2008
Chi Cards - Book I - co-authored with W. U. Wei - 2008
Cosmic Comics - 2009
Emerald River - co-authored with W. U. Wei - 2009
Cosmic Cleansing - co-authored with W. U. Wei - 2009 Tai
Chi Yang Style - co-authored with Andrew Jan - 2010
Chi Nei Sinew - co-authored with Tiffany Fyans - 2010
Tai Chi Wu Style - co-authored with Andrew Jan - 2010
Many of the books above are available in the following foreign languages editions are
available from the Foreign Publishers http://www.universal-tao.com/publishers/index.html
- ix -
About the Authors
Andrew Jan
Dr. Andrew Jan is a senior instructor for the Universal Healing Tao System. He first
became an instructor in 1992 and a senior since 2001. He has been studying martial
arts since a young child and has been studying the internal arts of Wu Shu for for 25
years. His teachers include: Chen Lu, John Yuen ( Blackburn Tai Chi Academy), Liu De
Ming (Associate Professor Martial Arts Fujien University), Huo Dong Li in Beijing (Se-
nior Judge Beijing Wu Shu Federation), Zhu Tian Cai (One of the Contemporary Tigers
of Chen Jia Guo) and of course Master Mantak Chia.
Dr. Andrew Jan has won multiple medals in push hands competitions in Victoria,
and won a full contact all Styles Light Weight Division in 1984. In 2000 he became the
National Tai Chi and Wu Shu Champion in the over 40 Section and also won first place
in Wu Style, Yang Style, Weapon Divisions.
Dr. Andrew Jan currently is an Emergency Medicine specialist and Director of Emer-
gency Medical Services at a large private hospital in Perth Western Australia. He has a
bachelors degree in the Arts (Major in Performance Dramaturgy and English Litera-
ture) and has completed a Masters Thesis in Philosophy with his thesis based on
Taoist mysticism. He is a qualified acupuncturist with the medical Acupuncture Col-
lege.
Dr. Andrew Jan was born in Australia to a Chinese father and English mother. He
has always found himself exploring and synthesizing both Eastern and Western tradi-
tions. This he applies to both the healing as well as martial arts. He is married to his
lovingly wife, Fiona and fellow practitioner with one daughter, Nikita.
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About the Authors
Acknowledgments
The Universal Tao Publications staff involved in the preparation and production of
Tai Chi Chi Kung II: Yang Style - Discharge Form extend our gratitude to the many
generations of Taoist Masters who have passed on their special lineage, in the form of
an unbroken oral transmission, over thousands of years. We thank Taoist Master I Yun
(Yi Eng) for his openness in transmitting the formulas of Taoist Inner Alchemy.
Thanks to Juan Li for the use of his beautiful and visionary paintings, illustrating
Taoist esoteric practices.
We offer our eternal gratitude to our parents and teachers for their many gifts to us.
Remembering them brings joy and satisfaction to our continued efforts in presenting
the Universal Healing Tao System. For their gifts, we offer our eternal gratitude and
love. As always, their contribution has been crucial in presenting the concepts and
techniques of the Universal Healing Tao.
We wish to thank the thousands of unknown men and women of the Chinese heal-
ing arts who developed many of the methods and ideas presented in this book. We offer
our gratitude to Bob Zuraw for sharing his kindness, healing techniques and Taoist
understandings.
We wish to thank Matthew Koren for his editorial work and writing contributions, as
well as his ideas for the cover. We appreciate his research and great labor. We wish to
thank Otto Thamboon for his artisic contributions to the revised edition of this book, as
well as thanking our Senior Instructors, Wilbert Wils and Saumya Wils, for their insight-
ful contributions to the revised edition. Special thanks to Charles Morris for inspiring and
reorganizing the book without whom the book would not have come to be.
A special thanks goes to our Thai Production Team for their cover illustration and
book design and layout: Hirunyathorn Punsan, Computer Graphics; Saysunee Yongyod,
Photographer; Udon Jandee, Illustrator; and Saniem Chaisam, Production Designer.
- xi -
About the Authors
Words of Caution
The practices described in this book have been used successfully for thousands of
years by Taoists trained by personal instruction. Readers should not undertake the
practice without receiving personal transmission and training from a certified instructor
of the Universal Healing Tao, since certain of these practices, if done improperly, may
cause injury or result in health problems. This book is intended to supplement individual
training by the Universal Healing Tao and to serve as a reference guide for these prac-
tices. Anyone who undertakes these practices on the basis of this book alone, does so
entirely at his or her own risk.
The meditations, practices and techniques described herein are not intended to be
used as an alternative or substitute for professional medical treatment and care. If any
readers are suffering from illnesses based on mental or emotional disorders, an appro-
priate professional health care practitioner or therapist should be consulted. Such prob-
lems should be corrected before you start training.
Neither the Universal Healing Tao nor its staff and instructors can be responsible for
the consequences of any practice or misuse of the information contained in this book. If
the reader undertakes any exercise without strictly following the instructions, notes and
warnings, the responsibility must lie solely with the reader.
This book does not attempt to give any medical diagnosis, treatment, prescription,
or remedial recommendation in relation to any human disease, ailment, suffering or
physical condition whatsoever.
- xii -
Forward
Forward
The purpose of this book is to outline the study of discharge power or Fa Jin. It does
this through using the principles and teachings of the Universal Healing Tao System,
namely: Iron Shirt, Tai Chi, Tan Tien Chi Kung and Meditation practice.
The Discharge Power form is one vehicle by which the discharge power may be culti-
vated. However other modalities are also required. One of the main modalities is push
hands (tui shou) utilising the thirteen postures (the eight gates and five positions). This
book provides an overview of push hands routines and its principles.
This book will make direct references to available English translations of the Tai Chi
Classics. Many classics are now available in English thanks to authors such as Jang
Jwing-Ming, Benjamin Lo, Barbara Davis and Douglas Wile. For the benefit of the reader a
list of available translations is made in the appendix. Please note that some of the
quotations that retain pinyin are altered slightly to maintain consistency with the au-
thors.
As the reader might appreciate translation of historical Tai Chi texts is difficult as
there are multiple meanings of the original characters. Accurate translation requires an
appropriate depth of understanding of Tai Chi Principles in order to extract the inner
meaning. In other words, the depth of translation can be only as deep as the translator's
current mindset. Furthermore understanding of the principles of Fa Jin can only occur
when the student is also ready to comprehend. Much of the understanding will be through
meditation with the materialisation of hidden forces into the physical realm in the do-
main of martial interaction.
This book focuses on an audience who has both an interest in Taoist mystical and
martial practice. It will suit the accomplished Tai Chi practitioner who seeks a deeper
understanding of the energetic aspects of Fa Jin training. It would also suit the practitio-
ner who has made some accomplishment with meditation who seeks further aspect of
the physical and martial domains.
- xiii -
Forward
Iron Shirt Chi Kung I
Tai Chi Chi Kung I

- xiv -
Forward
Tan Tien Chi Kung
Kan & Li Meditation
- xv -
Tai Chi Chi Kung II
Chapter 1
Origins of Tai Chi Chi Kung II
History of the Discharge Power

The first purpose of this chapter is to conceptualize the use of discharge power in the
longitudinal history of internal martial arts within China. The second purpose is to con-
ceptualize the Universal Healing Tao Yang Discharge Form within this historical frame-
work.
It is worth while at this early stage to define briefly what we mean by discharge power.
Later in chapter three, more time and detail will be devoted to its definition and analysis.
Discharge power is featured in the three internal Chinese martial arts, namely: Tai Chi
Chuan, Ba Gua Zhang and Hsing Yi Chuan. Tai Chi1 Chuan could be defined as a soft
internal style of martial art characterized by forms practiced in a slow meditative state
of mind. Ba Gua is a style based on the eight trigrams of the I Ching. It has eight palms
and characterized by circular movements. Like Tai Chi, It translates the spiritual as-
pects of Taoism into physical form. Hsing Yi or 'heart mind' boxing involves a more
direct, rapid and staccato approach to fighting.
1
The term Tai Chi is a philosophical term that is directly translated as "the supreme ultimate". This
term fits into Taoist Cosmology and its creation theory. In Taoist cosmology theory, beneath the
nothingness there is the Tao and from the nothingness there became the yin and yang - the primal
duality. The interplay of this duality to facilitate experience of the Tao is the reason why it is regarded as
the 'supreme ultimate'. The internal martial art of Tai Chi Chuan integrates at many levels with the
philosophical and cosmological aspects of the Tao. The methods and experiences required to develop
within this art require a deep understanding of these concepts.
-1-
Chapter 1: Origins of Tai Chi Chi Kung II
Discharge power is best known in Chinese as 'Fa Jin'. This is translated as discharge
or transfer of power. Fa is to issue while Jin translates as internal force. It is character-
ized by the transfer of the large amount of momentum with seemingly little or no exter-
nal strength. The use of external strength and gross muscular force is known as Li
power. Li power obviates outward telegraphing of movement prior to the strike whereas
Fa Jin does not.
Fig. 1.1 Chinese Characters for Fa Jin
Before, this we provide details of the history of Fa Jin - we will provide a brief explana-
tion of its nature. More detailed analysis will be discussed in chapter three. To under-
stand the nature of Fa Jin it is useful to use the laws of physics. Power is defined as
mass times acceleration and distance within a unit of time. Mass is the weight of the
opponent; acceleration is the change in velocity from standing from which the oppo-
nent is propelled and distance is the measure of how far the opponent is thrown. With
Fa Jin a large opponent can be thrown meters rapidly within a split second. Therefore,
using the paradigm of Newtonian physics, power is related to the mass of the oppo-
nent, the acceleration achieved and the distance thrown. Some practitioners are able
to discharge huge power with the techniques revealed in this text.
Fig. 1.2 Power = Mass x Accelaration x Distance. The further the Throw the Greater the Power.
-2-
Tai Chi Chi Kung II
Fig. 1.3 If the force is not grounded, the force does not pass
though the structure and the body falls.
In the martial art scenario, this power can occur with minimal external manifestation
and seemingly minimal effort. Furthermore it is not related to muscle mass of the
practitioner or their youth. As a stereotype a small frame elderly master on a large
massed recipient executes it. A living master who reveals this ability is Chu Gin-Soon
from Boston, USA.2
In some documented cases, physical contact is not necessary to execute the release
of this power. This ability appears to lie within the realm of magic. In this latter tech-
nique, which is often only demonstrated by masters on their students apparently, relies
on working the subtle energetic planes of existence. A living master who displays this
ability is Sifu P. Yeung (Lama Dondrup Dorje).3 He allegedly can surround himself in an
energetic bubble and use this void power (Ling Kong Jin) to neutralize or repel assail-
ants without direct touch.
In the Thunder Bolt sect of Taoism (Lei Shan Tao), the discharge of power is sensed as
an electric shock. A well known living master that displays this ability is John Chang
known as the Magus of Java and Master Jiang from Huang Shan province. This shock
can be transmitted either through direct touch or across a distance in the air. I have
experienced this personally and this discharge power is incredible.
2
See: http://www.gstaichi.org/
3
For biography and video demonstrations of Sifu Yeung 's demonstration of discharge power see:
http://pathgate.org/LamaDondrupDorje.html
-3-
John Chang is from the school of Mo -Tzu and has lineage to the Mo Pai. His theory
behind this is to merge Yin and Yang Chi in the Lower Tan Tien.4 Then from this source
of condensed chi, Yang Chi can be released via the chest down the arm and out. This
Yang Chi can be used to burn paper (pyrokinesis) or move small objects (telekinesis).
Related to this point is the contextualization of the Universal Healing Tao system within
the various Taoist sects and their specialties. The primary teacher for Master Chia's
Universal Healing Tao System was Master Yi Eng who collected various internal al-
chemical techniques from many masters throughout China. However, the Universal
Healing Tao System though including aspects of many sects would be regarded as
focusing on the meditation and in particular focusing on internal alchemy (Jin Dan) and
the development of the Immortal Fetus (Yang Shen Tao). While the Universal Healing
Tao system is comprehensive it does not specialize in the discharge techniques of the
thunderbolt sect. The purpose of this book is to provide an introduction to discharge
power. The Universal Healing Tao System does not profess to have the teachings and
knowledge to teach students the advanced skills of the Lei Shan Dao. However the
principle of merging Yin and Yang chi in the Lower Tan Tien is taught.
Fig. 1.3 Immortal Fetus
4 Kosta Danaos, The Magus of Java: Teachings of an Authentic Taoist Immortal, (Rochester, Vermont:
Inner Traditions, 2000), 109.
-4-
Tai Chi Chi Kung II
Power can also be transferred to exert a destructive effect that produces internal organ
damage. Using this destructive power on certain accupuncture points is called Di Mak.
Conversely, power can be transferred as a healing force. In the latter case it is called
Fa Jia. The techniques of Fa Jia are elaborated in the texts of Cosmic Chi Kung and to
some extent in the Chi Nei Tsang series.
Chang San-Feng allegedly created Tai Chi. Chang San-Feng (1279-1368 CE) is of
immortal status and author of Tai Chi Chuan Ching. He was a Taoist monk who lived at
the Wu Tang Mountain. The Wu Tang Mountain was the site of many internal martial art
(Nei Jia) schools. He studied at the Shaolin temple but reformed their external art
techniques (Li Power) to incorporate Fa Jing and this in principle was a paradigm shift
to incorporate many yin techniques. This includes not only the slow meditative form but
also the principles of softness and yielding.
Fig. 1.4 Chan San-Feng
-5-
The Tai Chi Chuan Ching is regarded as the principle Tai Chi Chuan classic and it is
attributed to Chang San-Feng. Throughout Martial Art classics as well as the Tao Canon,
authorship is often attributed to legendary immortals. This may occur as adepts feel
they have been inspired or even channeled the fore fathers of the discipline and humbly
attribute ownership to them. Chang says,
Let there be no hollows or projections; let there be no stops and starts. Its root
is in the feet, its issuing from the legs, its control from the Yao (Waist), and its
shaping in the fingers.5
Here Chang is highlighting two of the fundamental teachings taught in the Universal
Healing Tao System. These are the principles of Iron Shirt training and the passage of
chi through the body in Tai Chi Chi Kung I. The Iron Shirt training removes segments of
tension within the spine and limbs, which correlates to breaks, projections and so on.
The passage of chi from the heels through the body and spine is the primary teaching
of Tai Chi Chi Kung I. This will be discussed at length in chapter three titled, "Principles of
Discharge Power".
After Chang San-Feng there is a period of about five hundred years where both written
classics, legendary Tai Chi masters seem to have disappeared. It is not until the likes
of Wang Tsung-Yueh (~1812-1880). The biography of Wang is uncertain. Douglas Wile
has done much work and it seems that Wang was a teacher and lived in Shanxi prov-
ince.6 His exact date of birth and death within the 18th century is unknown. His classic
Tai Chi Chuan Lun that marks the first the first verified Tai Chi Classic. Wang taught in
Honan Province in the latter half of the eighteenth century.7 Wang may have taught the
Chen village masters.8
5
Barbara Davis, (Translator), The Taijiquan Classics, (Berkeley, California: North Atlantic Books, 2004),
75
6
Douglas Wile (Translator), Lost T'ai-Ch 'I Classics from the Late Ch'ing Dynasty, (Albany: State
University of New York Press, 1996), 112.
7
Benjamin Lo & Martin Inn, (Translators), The Essence of Tai Chi Chuan: The Literary Tradition,
(Berkeley, California: North Atlantic, 1979), 11.
8Bing F. YeYoung, The Origins of Tai Chi - the Chang San Feng Camp, See: www.literati-tradition.com/
zhang_sanfeng_camp.html
-6-
Tai Chi Chi Kung II
Fig. 1.5 Wang Tsung-Yueh (1812-1880)
Wang comments on the cultivation of Jin. He says:
Yin and Yang mutually aid and change each other.

Then you can say you understand jin.
In Chapter three on the principles of Fa Jin, it is anticipated that this quotation above by
Wang Tsung-Yueh will be explained. The process of interaction of Yin and Yang ener-
gies or the substantial and insubstantial is found in the Universal Healing Tao practices
of Fusion and Kan and Li. In Fusion there is merging of the various Yin and Yang el-
emental forces. In Kan and Li, Yang (Fire) is inverted beneath the Yin (Water) energy
and is then coupled which then creates a new energy which is closer to the primordial
Chi. This coupling creates an expansion in the Tan Tien which is used to fuel the re-
lease of Jin.
-7-
The Chen Style is the oldest of the Tai Chi forms. Contestable theories exist that Wang
Tsung-Yueh taught Jiang Fa (exact birth and death unknown) who in turn taught the
accepted forefather Chen Wang-Ting (1628-1736) in the Chen family village.9 Alterna-
tively, some investigators prefer to debunk Chang San-Feng and attribute Tai Chi to
Chen Wang-Ting.10 There maybe a hidden agenda here as proponents of this position
may be seeking g authenticity to the Chen family name. Hard evidence for actual dates
and existence for these legendary Tai Chi forefathers is soft. Nevertheless, the useful-
ness of the Tai Chi Chuan Lun and the Chen approach to Fa Jin is undeniable.
Fig.1.6 Chen Wang-Ting (1628-1736) & Jiang Fa (Figure to the back)
9
Douglas Wile (Translator), Lost T'ai-Ch'I Classics from the Late Ch'ing Dynasty, (Albany: State University
of New York Press, 1996), 114.
10
-8-
Tai Chi Chi Kung II
Tai Chi Origins, Founders and Authors of Tai Chi Classics

(Note for the sake of brevity some intermediate masters
have been omitted from lineage tree)
Chang San-Feng (1279-1369)

Tai Chi Chuan Ling
Wang Tsung-Yueh (1BC)

Treetise on Tai Chi Chuan (Lun)
Taught Tai Chi to Chen family
Chen Wang Ting (1628-1736)

Founder of Chan Style
Yang Lu Chan (1799-1872)

Founder of Yang School
Yang Chen Fu (1883-1936)

Yang's Ten Important Points
Wu Quan Yu (1832-1902)
Founder of Wu Style
Wu Yu Hsiang (1812-1890)
Founder of Hao style
Exposition of Insights into the
Practice of the 13 Postures
Li I Yu (1833-1892)
Essentials of The Practice
and Forms of Push Hands
Sun Lu Tang (1861-1931)

Founder of Sun Style
Fig.1.7 Tai Chi Ancestors
-9-
To this day the Chen Style carries several forms within its repertoire that exhibit Fa Jin.
These include: Canon Fists, Buddha's Warrior Attendant and Light the Fire Crackers.
The external manifestations of these forms include a sudden release of force through
the physical musculature that to the naked eye is seen as a shaking at the end of the
move. Current day masters include the nineteenth generation masters named the 'Four
Tigers': Chen Xiao-Wang, Zhu Tian-Cai, Wang Xian and Chen Zheng-Lei.
The Yang style was created by Yang Lu-Chan (1799-1872). This was adapted from the
Chen Style. It is alleged that he initially spied on Chen Chang-Xing (1771-1853) and
achieved such skills as discharge power this way.11 The Yang style is characterized
by its more consistent tempo. The Yang Style tempo is in contrast with the Chen Style,
which has a staccato rhythm and hence more so aligned with Chang San-Feng's prin-
ciple of "Tai Chi Chuan is like a great river rolling on unceasingly".12 Each move has
that characteristic flow despite the execution of various moves in varied directions. The
current long 108 form has no overt exhibition of Fa Jin. However, the little known Small
Frame Fast Tai Chi does. The small frame is a compacted long form that is executed
with speed. Nevertheless each form in the slow form can rehearse and create familiar-
ity with the principles of Fa Jin. Wang Tsung-Yueh says to this point that, "From famil-
iarity with the correct touch, one gradually comprehends the Jin".13 The use of Jin
begins with the closing of the arms assisting the contraction of the Tan Tien and its
consequent expansion and passage of Chi through the spine and structure.
11
Douglas Wile, (Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions,
(Brooklyn, New York: Sweet Ch'i Press, 1983), iii & XXV.
12
13
- 10 -
Tai Chi Chi Kung II
Fig.1.8 Yang Lu-Chan (1799-1872)
Discharge power is included in advanced push hands technique and is executed through
the forces of Peng, Lu Ji, An, Tsai, Lieh, Chou, and Kou These forces will be discussed
in Chapter Nine. The Universal Healing Tao form is in part derived from the Small Frame
Fast Yang Tai Chi form and the birds tail from the long slow Tai Chi form.
Yang Lu Chuan had three sons: Yang Qi (died early), Yang Pan-Hou (1837-1892) and
Yang Jian (1839-1917).
Authorship of many of the Yang Family classics is uncertain. Yang Pan-Hou was the
likely original author of The Nine Secrets of Tai Chi Chuan 14 and contributor to the
Yang Family Forty Chapters.15 The Forty Chapters included oral transmissions from
the legendary Chang San-Feng. Yang Jian wrote the Brief Summary of Tai Chi.
14
Douglas Wile, (Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions, (Brooklyn, New
York: Sweet Ch'i Press, 1983), 39.
15
Yang Jwing-Ming, Tai Chi Secrets of the Yang Styles, (Boston, Massachusetts: YMAA Publications,
2001), 35.
- 11 -
Fig.1.9 Yang Pan-Hou (1837-1892)
There is a wealth of information on Fa Jin in the Forty Chapters and portions of it will be
discussed in chapter three. However, to provide the reader with one example which
makes the important connection between 'closing' and Fa Jin. Closing is the returning of
the arms to the torso that activates the Tan Tien and makes it expand and provide the
power to execute the discharge. In chapter twenty-four it says: "When there is a clos-
ing (therefore storing the Jin), (the Jin) immediately emits."16
The third son of Yang Jian was Yang Chen-Fu (1883-1936). Yang Chen-Fu gave the
oral transmission of Ten important Keys to Tai Chi Chuan and the Explanation of Tai Chi
Chuan's Harmonious Stepping in Four Sides of Push Hands. In the Ten Important
Keys he says:
Tai Chi Chuan uses the Yi without using the Li. From the beginning until the
end, continuous without breaking (when) complete, again repeated from the
beginning, cycling without limitation. It what was originally said, "Like the long
great river (therefore Yangtze), flow fluidly without ending". It is also said: "Trans-
porting the Jin as drawing the silk". All of this means the (movements) are
threaded through (therefore together) with a sole Chi.17
16
2001), 100.
17
2001), 162.
- 12 -
Tai Chi Chi Kung II
Fig.1.10 Yang Chen Fu (1883-1936)
This excerpt explains some aspects of Fa Jin unlike coordination that occurs with our
everyday mind, Tai Chi and in particular Fa Jin requires the use of a deeper integrated
state of mind. In this state of mind control is relinquished to an integrated self. This
integrated self involves the merging of the brain, heart and Lower Tan Tien. This inte-
grated self is called Yi power. The limbs or the movement of Jin requires the chi to do its
work. The Yi moves the Chi, which transports the Jin. This movement of Chi is a very
pleasant sensation and involves a very delicate yin approach - one as would expect
like drawing fine silk. Paradoxically it is this delicate Yin power that generates the overt
maximal Yang power.
Yang Lu-Chan taught Wu Yu Hsiang (1812-1880) who was the author of Exposition of
Insights into the Practice of the Thirteen Postures. In this works he claims, "To Fa Jin,
sink, relax completely, and aim in one direction!" The sinking and relaxing is also a vital
aspect of Fa Jin. As mentioned above, discharge power is generated from the realm of
Yin. Yin is to relax, contract the Tan Tien, and tuck in the coccyx and sink deeper one's
structure. This gives a sensation of connecting to the earth and even the vast realm of
empty space beyond it. From that space a spark is set alight within the Tan Tien, which
inflates it at maximal acceleration. Sinking and relaxing is more powerful than using
muscular strength or Li power.
- 13 -
Fig.1.11 Wu Yu Hsiang (1812-1880)
Wu Yu-Hsiang taught Li I-Yu (1832-1892) who was the author of the Thirteen Postures,
The Secrets of Withdraw and Release, Five Key Words, Important Keys of Stepping
and Striking, Song of Tai Chi Chuan applications, Secret of Eight Words, Song of Trans-
porting and Applying Spirit and Chi, Song of Random Circle, The Acclamation of Tai Chi
Sparring, The Small forward of Tai Chi Chuan. Li I-Yu says,
To Fa Jin it is necessary to have root. The Jin starts from the foot, is com-
manded by the waist, and manifested in the fingers and discharged through the
spine and back. In the curve seek the straight, store, then discharge, then you
are able to follow your hands and achieve a beneficial result. This is called
borrowing force to strike the opponent or using four ounces to deflect a thou-
sand pounds.18
18
- 14 -
Tai Chi Chi Kung II
Fig.1.12 Li Yi Yu (1832-1892)
In this quote we are reminded of the basics of the Universal Healing Tao System. Iron
Shirt structure is foundation that provides the rooting power. The waist also known as
the Chi belt (dai mai) maintains the solid connection between the legs and the torso. As
per Tai Chi Chi Kung I, the Chi is transmitted from the Earth through the spine and
discharged via the palms. This is done with a sense of the delicate or Yin power. By
following all these principles, a seemingly minute force is enough to move a large man.
Ba Gua masters also use Fa Jin. Dong Hai-Chuan (1797-1882) creator of Ba Gua
Zhang and author of the Thirty Six Songs and Forty Eight Method believed that through
their connections to the eight forces that access to the hidden universal power would
be granted.19 This power is the same Fa Jin that is used by the Tai Chi masters. At
times Dong moves from the mystical to the practical. In song nine he refers to Fa Jin
with "Use the Hen and Ha sounds when releasing the power. The whole body's energy
rises. "20 The use of sound has not been mentioned to this point. Sound may be a
19
Xing-Han Liu, Hidden Knowledge in the Taoist Martial Art, (Berkeley, CA: North Atlantic Books, 1998),
33.
20
Frank Allen & Tina Chunna Zhang, The Whirling Circles of Ba Gua Zhang: The Art and Legends of the
Eight Trigram Palm, (Berkeley, California: Blue Snake Books, 2007), 178.
- 15 -
useful adjunct in the manifestation of Fa Jin. Certainly in Tan Tien Chi Kung, Universal
Healing Tao students have been exposed to the discharge power used in the Horse
Form with Tan Tien Chi Kung training. Sound activates the empty force and Lower Tan
Tien which are vital aspects in the release of discharge power.
Dong in the second method on observation says: "Step back to know the situation /
small force can deflect much greater power".21 Dong reminds us of the importance of
reading the opponent correctly and that if the right moment is chosen a small amount
of effort is only required to topple an opponent. This is the same principle as mentioned
above by Li I -Yu with, "using four ounces to deflect a thousand pounds."22 It is best to
discharge power when the opponents force is withdrawing or on a fine balance. Never
meet force with force. This principle will be elucidated in the chapter on Push Hands.
To continue with Dong's classic; in chapter eight on Internal Power Method he says,
"Power discharge is from harmony of mind and force".23 Here he emphasizes but fails to
elaborate on the importance of the mind in discharge power. The authors would
maintain that with refinement force and mind merge. The three minds become one
mind. The mind moves the chi which moves the limbs. Minimal separation exists
between intention and actualization of force.
In chapter nine on the Power Storing Method, Dong comments that storage is just as
vital if not more important than releasing it.24 Another view point on this is that the tan
tien is full. If the tan tien is empty then execution of discharge power is disabled. Every-
thing is done in moderation and nothing to excess such that the Lower Tan Tien is
never depleted.
Hsing Yi is the third internal art. Hsing Yi is older than Bagua and Tai Chi and suppos-
edly originated during the 10th century during the Song Dynasty. The founder of Hsing Yi
is credited to General Yue Fei. Despite Hsing Yi being labeled an internal art, its forms
are more typical of an external martial art. This is because its strikes and blows are
linear and aggressive. It demonstrates Fa Jin through explosive strikes rather than the
throwing and uprooting of an opponent as seen with Tai Chi. However the cultivation of
21
Eight Trigram Palm, (Berkeley, California: Blue Snake Books, 2007),192.
22
Benjamin Lo p76
23
24
- 16 -
Tai Chi Chi Kung II
Fa Jin is based on internal softness, stillness, visualizations and connections to the

elements and symbolic animals. The five different types of power released are Pi,
Tzuan, Beng, Pau and Hern that correspond to the elements of Metal, Water, Wood,
Fire and Earth. The twelve animals include: Dragon, Chicken, Monkey, Hawk, Sparrow,
Tai Bird, Eagle, Bear, Snake, Tiger, Horse and Turtle. There exists variation of these
between the three main schools: Shanxi, Hebei and Henan.
The teachings from both the Internal Martial Art Classics and current masters provide
us with clues as to the methodology employed in Fa Jin. However there are always
difficulties as internal arts are difficult to describe because they are internal and subjec-
tive. Descriptions of Chi, Mind and visualizations vary from master to master within a
discipline as well as between different traditions. These occur even though in essence
they are performing the same task. Perhaps there are multiple internal methods to
achieve the same discharge power. Alternatively, the master may not be able to de-
scribe in words the internal happenings that occur with the release of power. Maybe
they don't want to reveal too much about this esoteric art. In former years, masters
would only teach such techniques to a small number of select students. Consequently
the art of Fa Jin is on the decrease. Furthermore variations of Fa Jin exist. They range
from Bruce Lee's one-inch punch to throwing an opponent in the air, to transmitting an
electric shock or intense heat. Nevertheless despite these constraints, this book will
attempt to outline the methodology of Fa Jin and share this knowledge to all. Using
internal anatomical diagrams and building upon the principles of Iron Shirt Chi Kung,
Tai Chi Chi Kung I, Tan Tien Chi Kung, Fusion and Kan and Li, the authors hope to
arrange the information in a succinct and understandable way.
This book will primarily draw from the classics of Tai Chi Chuan that are derived from
Yang Lu-Chan, Wu Yu-Hsiang, Wu Cheng-Ching and Li I-Yu. The next book in the
series - the Wu Style will focus on the works of Wu Chuan-You. This book endeavors to
create an original perspective of Fa Jin, which blends the Universal Healing Tao
internal training with the Yang Tai Chi Classics and teachings from current day mas-
ters. The insights and power generated is practiced in the Discharge Form (Tai Chi Chi
Kung II). Discharge power can be made manifest via the Eight Gates (Forces). The
Universal Healing Tao Discharge Form demonstrates five of these Eight Gates. Push
Hands is a further adjunct to cultivating Discharge Power and utilizes all the eight gates.
Because this is the first time that push hands has been written in a Universal Healing
Tao text, it will include an overview of Push Hands (Tui Shou) basic moves. This book
will be invaluable to not only students of the Universal Healing Tao System but also Tai
Chi and meditation students of other schools wishing to broaden their knowledge as
well as searching for a fresh approach to this internal art.
- 17 -
Chapter 2: Why Practice Tai Chi Chi Kung II?
Chapter 2
Why Practice Tai Chi Chi Kung II?

Students of the Tao may ask questions such as: "Why practice a Discharge (Fa Jin)
form? Surely I can experience the Tao through sitting meditation? Why would I ever
partake in pugilistic activities?"
There are, of course, other methods to 'enlightenment' or the discovery of the Tao. Is the
pursuit of discharge power one of them? Assistance to the answer of this question may
be assisted by analysis of another mystical tradition. In the Hindu tradition of Yoga
(which means union with God) they discuss paths to this union as: Karma Yoga (life of
good deeds), Raja Yoga (meditation), Jnana Yoga (philosophy), Bhakti Yoga (devotion)
and Hatha Yoga (physical practice). Similar classification occurs with sects within Tao-
ism. However possible areas of valid Taoist paths include: Religious Taoism (worship
of Taoist immortals and Gods embellished with ritual and hierarchy), Folk (popular -
practiced by the masses), Philosophic, Internal Alchemy (Nei Dan) and External Al-
chemy (Wei Dan).1
A further approach beyond this latter list of these Taoist paths is the merging of the
warrior path with Taoist practice - the so-called Way of the Warrior. While many areas
of Taoist practice are involved, it would be internal alchemy that is the primary focus of
this integration.2 The evidence for this is primarily based on the alleged writings of
1
Eva Wong, Taoism: A Complete Introduction to the History, Philosophy and Practice of an
Ancient Spiritual Tradition. (Boston: Shambala, 1997), vii-viii.
2
Chang San-Feng describes the alchemical correlates between battle and alchemy with: "It is the
process of mercury and lead. When we encounter an opponent in battle, the Yin and Yang of Kan, Li,
Dui and Zhen in the trigrams perform the way of Yang seizing Yin, and is the four directions (In
Taijiquan). The Yin and Yang of Qian, Kun, Gen and Xun, demonstrate the way of Yin adopting Yang and is
the four corners (in Taijiquan)." See Chapter 39, "The Oral transmission of Zhang San- Feng's Lecture",
Yang Jwing-Ming, Tai Chi Secrets of the Yang Styles, (Boston, Massachusetts: YMAA Publica- tions,
2001), 137-139.
- 18 -
Tai Chi Chi Kung II
Chang San-Feng and the teachings of masters with extraordinary abilities (especially
within the Lei Shan Tao3 teachings).
Wars and fighting have influenced cultural development of the Chinese just as much
as Taoism. Taoism and its goal of immortality with merging with the Tao seem on
outward inspection appears to be an incompatible marriage with the art of war. Yet
there are many examples of a productive interchange. In Sun Tzu's Art of War we find
the merging of Taoist thought with military strategy. Success in this text incorporates
the principles of longevity and the welfare of the people as of prime importance. In Zen
Buddhism, we also find the marriage of enlightenment through martial practice creat-
ing a code called the Budo.4. It is worthy of mention that Zen Buddhism is a derivative of
Chang Buddhism, which was a fusion of Taoism, and Buddhism.
The successful merging between pugilism to spiritual realisation marks the hero's jour-
ney. It involves the resolution of the seemingly impossible paradox of 'finding peace by
engaging in violence'. It involves the acceptance of all drives of the self-including the
'Lower Desires'. This is akin to the acceptance of sexual feelings within 'the way'5. It is
anticipated that the reader in their journey through the Universal Healing Tao System
has accepted the necessity of sexual feelings assisting mystical vision through the
alchemical teachings of Fusion and Kan and Li. In this path there is initial acceptance
of the desire to fight. The yang or darker side of our nature is incorporated just as much
as the yin and virtuous aspects. They all contribute to the 'whole person'.
The discovery of all aspects of self is an obligatory stage in the realisation of the Tao.
This holistic approach is not unique to Taoism but seen in other inner alchemical mys-
tical traditions. Plato (428-348 BC) divided the psyche into four elements which needed
to be united to realise his mystical world of eternal forms. Paracelsus (1493-1541)
fused all aspects of the psyche with sexual drive to form the philosopher's stone, which
was akin to the rebirth of Christ consciousness.6 It is seen with contemporary psychol-
ogy as portrayed by Carl Jung (1875 -1961) or Sigmund Freud (1856 -1939). With both,
discovery and union of the subconscious is vital to healing and realisation of God.
In the Taoist framework wholeness is the awareness, understanding, correct use and
merging of all the multiple forces within us. Already mentioned are aspects that many
3
Lei Shan Tao is the Thunder Mountain sect.
4
In Zen, which was derived from Chang Buddhism, which in turn was a synthesis of Taoism and
Buddhism, there is the merging of a warrior code with enlightenment. 5 'The
Way' is an accepted translation of the term Tao.
6
Walter Pagel, "Jung's Views on Alchemy", Isis 39/1 (May 1948), 47.
- 19 -
of us have difficulty with such as sexual drive and desire to harm. From an internal
alchemical perspective, the Eight Forces signified by the eight trigrams of the Ba Gua
represent the ranges of multiple aspects of self. The Five Elemental forces of exist-
ence can also represent them. In Taoist Cosmology from the Tao begot the Wu Wei.
From the Wu Wei, Yin and Yang was born. From this duality came a third - now called
the three pure ones. Next come the five elements, which is then further divided into yin
and yang subdivisions. The Five Elements can manifest themselves now as the Eight
Forces. After multiple divisions life is manifest as the ten thousand things. Discovery of
the Tao involves firstly the simplification of the ten thousand things into the Eight Forces
or Five Elements. From there with the process of fusion and the power of sexual union,
the multiple divisions can be reduced to a duality and finally the unitive experience of
the Tao is achieved.
Fig. 2.1 Pakua Fusion
This progress towards wholeness and simplicity towards the Tao is called self cultiva-
tion. Realisation of the Tao is associated with sagehood. It is also likely to be associ-
ated with achievement of high level Fa Jin. Pursuit of Fa Jin may assist the adept in
realisation of the Tao. Correlation of the parts of self and being with the forces neces-
sary to cultivate Jin validates the warriors journey. The reasons justifying these latter
points will be argued in the ensuing paragraphs.
- 20 -
Tai Chi Chi Kung II
Chang San-Feng associates sagehood and realisation of the Tao when he says, " If
(you) are capable of doing so, then outside or inside, refined or coarse, there is no
place that cannot be reached (which allows you to) comprehend (the Dao) suddenly.
The wish of reaching sagehood and holiness can be achieved."7 In other words, the
immortal Chang implies that the successful adept has made conscious connections
via the cosmological pathway to all manifestations (the ten thousand things) in both the
inner and external realities.
Chang San-Feng correlates the outside or coarse world to the postures and forms of
martial arts. He states that while his ancestors taught self-cultivation through spiritual
and physical practice they did not teach self-cultivation through martial practice. He
acknowledges that self-cultivation can be through alternative spiritual paths.8 However
he states "my teachings should be transmitted as a martial art for self-cultivation."9 He
correlates the components of cosmological theory and internal alchemy to Tai Chi
practice.
In battle, Chang describes the thirteen postures, which are the Eight Gates and five
steps. The Eight Gates are the eight methods of release of Jin and has correspon-
dence to the Ba Gua. These include the forces of Peng, Lu, Ji, An, Tsoi, Lieh, Chou and
Kou. These forces will be discussed in detail in Chapter 9. The five steps are forwards
(left and right), backwards (left and right) and centre. By equally developing these pos-
tures by mutual relationship to internal alchemical essences, movement towards the
Tao is facilitated. They are the manifestation of the forces of the universe in action.
Chang implies that mastery of the inner worlds and discovery of the way cannot occur
without understanding and competence of its earthly action or manifestation. Further
more he states that in battle, that is the Yang essence of two males may even be more
rapid than the alternative path of exchange in single or dual cultivation.10 Single and
dual cultivation (the left and right hand paths) with the important use of sexual and
loving energies have been discussed at length in other Universal Healing Tao texts.
7
In the 'Forty Chapters', see: Yang Jwing-Ming, Tai Chi Secrets of the Yang Styles, (Boston,
Massachusetts: YMAA Publications, 2001), 147.
8
Douglas Wile (Translator), Lost T'ai-Ch'I Classics from the Late Ch'ing Dynasty, (Albany: State Univer- sity
of New York Press, 1996),87.
9
Douglas Wile (Translator), Lost T'ai-Ch'I Classics from the Late Ch'ing Dynasty, (Albany: State Univer- sity
of New York Press, 1996),87.
10
Douglas Wile (Translator), Lost T'ai-Ch'I Classics from the Late Ch'ing Dynasty, (Albany: State Uni-
versity of New York Press, 1996),87.
- 21 -
Chang highlights further correlation between mystical11 (meditation) Push Hands prac-
tice. Chang San-Feng explains this with:
The eyes view the Three Unifications (Limbs, Inward Awareness and External Ac-
tion) and the ears listen to the Six Ways (Six Directions)… Though they are situ-
ated on the surface of the body, the knowledge obtained can led your innate know-
ledge back to its origin. The ears, eyes, hands and feet can be divided into two, this
is the two poles. All of these combine together, become a single unit and become
Taiji.
In meditation practice, the process of the Fusion meditations begins with the unification
of the senses, inward awareness and the body. In the Universal Healing Tao practice of
The Three Tan Tiens and Six Direction, there is a merging of spatial existence beyond
self with the unified mind. Experience is reduced to a duality before there is perception
of the 'Original Chi'. In Push Hands the same principle is used except now two persons are
involved in ever changing motion. The principles of internal alchemy are applied to
martial interaction that not only facilitate experience of the unitive state but also
enhance martial skill. The skills of listening, (Ting Jin) understanding (Dong Jin) and
following (Zhang, Lian, Nian Sui).12
Realisation of the Tao can be correlated to mystical experience in other traditions.

Essentialism or Universalism would argue that unitive experience is not exclusive to
the Taoist system alone. Interestingly even within western psychology, a unitive experi-
ence is regarded as the 'peak experience'. If the metaphor of the mountain is used to
describe the adept's journey, then the peak is the realisation of the Tao and the journey
can be called self-cultivation.
The journey of self-cultivation within the warrior path correlates well with progression
through Maslow's (1960-1970) 'hierarchy of needs'. Maslow describes a hierarchy of goals
or needs, which are set in the following order of pre-potency: Satisfaction or
gratification of body needs; the safety needs and self protection; love affection, warmth,
acceptance and a place in the group; a desire for self-esteem, self-respect, self-confi-
dence and for the feeling of strength or adequacy and finally there is self-actualization,
self-fulfilment and self-expression. In this later final step there is working out of one's
own fundamental personality, the fulfilment of its potentialities, the use of its capacities
and the tendency to be the most that one is capable of being. Paradoxically, self-actu-
11
The term mysticism is used in its philosophical context which describes a mind state which experi-
ences the unitive state.
12
See Chapter 8 on push hands.
- 22 -
Tai Chi Chi Kung II
alization comes with self-transcendence. Moving beyond oneself one finds oneself.
Self-transcendence is usually associated with a peak or transcendental experience.
Maslow's stages with Chan San-Feng's correlation are summarised as:
Stage Maslow Chang San-Feng

Basic needs Self-gratification (food, sexual "When the mind and physi-
desire, sleep) & self-preserva- cal body are protected
tion (housing, self-defence) safely"13
Knowledge of self Self Acceptance (to be Loved "Know our origin and un-
and Accepted) & Self Esteem derstand where we are
(to have Self Worth) going (it does not matter
whether we are smart or
stupid, virtuous or not, all
can use their capability to
approach the Tao".14
Development of capabili- Self actualization (to Become "It is the natural knowledge
ties Oneself) and capability that (we) are
born with."15
Peak or transcendental Self transcendence 16 "Comprehending the Tao
experience from martial arts"17
With each stage, there comes an experience, which provides the self a sense of satia-
tion, or completeness, which then allows progression to the next phase. Of course the
journey is rarely a linear progression, however, the hierarchical analysis allows useful
circumspect reflection.
13
Chapter 30 The Oral Transmission of Zhang San-Feng's Lecture. Yang Jwing-Ming, Tai Chi Secrets
of the Yang Styles, (Boston, Massachusetts: YMAA Publications, 2001), 137.
14
Chapter 40 The Thesis of Comprehending the Dao from Martial Arts by Zhang San-Feng Yang
Jwing-Ming, Tai Chi Secrets of the Yang Styles, (Boston, Massachusetts: YMAA Publications, 2001),
145.
15
Chapter 40, The Thesis of Comprehending the Dao from Martial Arts by Zhang San-Feng Yang
145.
16
Michael Daniels, "The Development of the Concept of Self Actualization in the Writings of Abraham
Maslow", Current Psychological Reviews 1982, 2/66.
17
Chapter 40 The Thesis of Comprehending the Dao from Martial Arts by Zhang San-Feng Yang
145.
- 23 -
In the beginning a martial artist relishes their newly found strength, coordination and
skill. They find health and joy at being accomplished in the martial arts. However emo-
tion and status within the confines of peers remains troubled. I fight because I am
angry. I fight because I am inadequate. I fight yet I am restricted by fear of being hurt or
humiliated. With time, maturity, meditation and self-reflection, one's capabilities and
one's ego begins to melt. The mystical experience of one's part in nature and marvel of the
Tao soften all these sticky emotions and unsolvable problems. Eventually these
human frailties merge with the Tao such that the adept finds peak experiences in the
arena of meditation and fighting. Paradoxically by letting go of the desire to be accom-
plished one becomes accomplished. Accomplishments include subtle art of Fa Jin
and the Tao of Fighting.
The following quotation by Bruce Lee (1940 - 1973) highlights these stages:
Right then as I was absorbing myself with the lesson of water, another mystic
sense of hidden meaning revealed itself to me; should not the thoughts and emo-
tions I had when in front of an opponent pass like the reflection of the bird flying
over the water? This was exactly what professor Yip meant by being detached -
not being within emotion or feeling, but being one in whom feeling was not sticky or
blocked. Therefore in order to control myself I must first accept myself by going
with and not against my nature. I lay on the boat and felt that I had united with the
Tao; I had become at one with nature. I just laid there and let the boat drift freely
according to its own will. For at that moment I had achieved a state of inner feeling
in which opposition had become mutually cooperative instead of mutually exclu-
sive, in which there was no longer any conflict in my mind. The whole world to me
was one.18
Bruce Lee according to this quote finds that zone where negative emotions such as
fear are only fleeting. The opponent's moves become a part of a spontaneous unre-
hearsed play within something marvellous and unifying for all. Bruce Lee give's hint of
Peak Experiences and association with a sense of unity.
Returning on this point to Maslow, 'Transcendental Experience' or a 'Unitive Experi- ence'

is the 'Peak Experience' associated with Self-Actualisation. Transcendental experience
can be equated to the mystical experience of the Tao. It is a perception of the unitive
state. It is at this moment that the self is dissolved. As occurs with all high level
18
Bruce Lee, The Tao of Gung Fu: A Study in the Way of Chinese Martial Art, Edited by John Little,
(Boston : C.E. Tuttle, 1997), 136.
- 24 -
Tai Chi Chi Kung II
work the phenomena of paradox reveals itself. To become oneself one loses oneself.
The adept lets go without any motivation for sexual desire, self-preservation or accep-
tance by others. Often this final stage is associated with a "peak experience".19 This
'peak experience' is a realisation of the unity of all things. It may be through a deep
meditation or even just a perception with the everyday mind. When the adept genuinely
passes through this gate, the skills of the Tao will become manifest.
Further and varied paths to self-cultivation are noted from the classics. Yang Pan-Hou
in the Forty Chapters divides the completed journey of self-cultivation and scholarship is
divided into three stages: low, middle and top:20 Low level correlates with external
physical and martial accomplishment. Top level correlates with internal energetic de-
velopment with spiritual accomplishment. At this level, internal development includes
the ability to turn the senses inwardly and manifest this as listening and understanding
Jin. Neutralisation of an opponents force can occur with the ability to repel a "using four
ounces to repel a thousand pounds."21 Yang Pan-Hou obligates internal spiritual devel-
opment with the acquisition of Fa Jin. Important to the Universal Healing Tao practitio-
ner, top-level accomplishment would mean the mastering of Fusion, Kan and Li and
Sealing of the Five Senses Meditations.
However as occurs in most life long journeys the revelation of the accomplishments
and realisations of the path are not cognisant before the embarkation upon this path.
Within each warrior there is a deep subconscious attraction that draws the adept much
akin to the coming together of lovers. It is not easily explained on first presentation, but
the path reveals itself through years of exploration.
The warrior's journey becomes a valid path to self-realisation when the principles of
self-cultivation with internal alchemy orientated to realisation of the Tao are juxtaposed
over a framework of maturation of the warrior. The maturation of the warrior may be
reflected back by the acquisition of skill within the fighting arts that includes emotional
control, spontaneity and Fa Jin. Deeper unknown portions of our psyche or being may
determine embarkation on this path. The authors acknowledge that this path is not for
all adepts seeking the Tao. The hero or successful adept finds peace through the fight-
ing arts.
19
Abraham Maslow, Religions, Values and Peak Experiences, (New York: Viking Press, 1970), XV.
20
Chapter 3.19, "The Interpretation of Taiji Three Achievements of Scholarship and Martial Arts". Yang
87-88.
21
2001), 89.
- 25 -
There is another aspect that you must consider. When you use this form over a period
of 15 to 20 years it becomes locked in your molecular memory in your cell structure
and is a part your conscience. When you ascend (die) consciously or unconsciously
you will take the Fa Jin form with to use in the other realm. What you are doing with
these years of practice indirectly is building with this form a protective vortex to aid you
in the next realm. Remember: He who chops his own wood is twice warmed.
- 26 -
Tai Chi Chi Kung II
Chapter 3
Principles of Discharge Power

In this chapter, we hope to provide a definition and the steps involved in discharge
power. The steps to accomplish Fa Jin will be explained in stages using the practices
taught within the Universal Healing Tao system. These include: Iron Shirt I structure,
the transfer of power from the tan tien and turning of the waist as taught in Tai Chi Chi
Kung I, and Tan Tien Chi Kung, and the coupling of Yin and Yang as taught in Fusion,
Kan and Li Meditation. References will be made to teachings both of past masters as
well as living ones.
Definition: Discharge Power is the issuing of internal power, which is characteristic of

the three internal martial arts Tai Chi, Hsing Yi and Ba Gua Zhang. In these arts it is
better known in pin yin as Fa Jin. Power is transferred to the opponent with seemingly
little force. There is little or no gross external movement or musculature (Li Power)
involved in the release of this power. Power is transferred from the energetic realm via
the whole structure to the opponent.
There are various levels of achievement with Fa Jin. At a rudimentary level it is the
discharge of explosive force with the opponent sustaining a jolting impact. This corre-
lates to a 'one inch' or 'three inch strike'.1 At the other extreme, opponents can be
thrown meters without distortion with minimal or no touch. The latter is usually prac-
ticed in the context of push hands and is known as 'uproot and discharge'. The throwing
of opponent's meters with no touch ventures into the magical and its explanation is
beyond scope of this text. Certain masters are also capable of transmitting an electric
shock. This school is known as the thunder mountain sect of Lei Shan Tao. Again, the
understanding of these accomplishments remains beyond the intended confines of
1
Brought to the West by martial artist and movie star Bruce Lee (1940-1973)
- 27 -
Chapter 3: Principles of Discharge Power
this book. This book aims to confine itself to the practitioner who is wishing to explore
the basic aspects of discharge power in the context of internal martial arts and Push
Hands.
The authors acknowledge that despite not excelling on the world stage in this area of
Taoist arts that this book remains a worthwhile investment for those wishing to investi-
gate this aspect of the Taoist internal arts. The authors recognize the achievements of
masters external to the Universal Healing Tao System and hence this chapter will ex-
plore their explanations on the principles of Fa Jin. After this exploration, this chapter
will summaries unifying principles found amidst these masters and attempt to explain
them using Universal Healing Tao principles.
Jin is internal strength and power, which most martial artists will seek for the entirety of
their careers. The authors propose several questions in the process of analysis of
discharge power. These are: What does Jin feel like? What are the anatomical corre-
lates of the bow and arrow metaphor? What exactly do the classics mean by 'Relax'? "In
the Curve Seek the Straight" - how can this be explained? How can the 'two man saw'
metaphor be understood. What do the classics mean by 'Repelling a Thousand Pounds
with Four Ounces'? How does one learn to mimic a 'Dog Shaking Water from its Back?'.
Finally what are the connections between the immaterial world of Chi and
Shen (Spirit) to the earthly manifestation of Fa Jin?
Let us start with the first question as it provides an opportunity to provide an overview of
the whole process. So, what does Jin feel like? The explosion of Jin is often first expe-
rienced during deep meditation when the mind becomes soft and absorbed into the
pleasure of connection to the refined energies of deep meditation. There is a sinking, a
relative period of Apnoea (Cessation of Respiration). From this space of deep connec-
tion there is an explosion of Chi from the earth and the Lower Tan Tien. In the Fusion
and Kan and Li practice this principle is often used to ejaculate the pearl out of the body
to form the energy body. In both there is a merging or copulation of diametric energies
(Yin and Yang) In Fa Jin it is presumed that this process is duplicated. In Fa Jin it is
anticipated that the opponents force or energy is directed to the tan tien and the earth.
This is done in a state of pleasure such that the body remains open and relaxed. The
Yang Force from the opponent including any tension in your own body is sunk deeply
into the earth. This sinking means all major points of the body are relaxed to the earth
(Neck Long, Shoulder and Elbows Down, Lumbar Back, Coccyx Tucked and Kua Open).
This Yang energy reaches a zenith and finally touches or connects with a deeper as-
pect of Yin. From this Yin is a rapid explosion that is transmitted from the earth, via the
tan tien and body structure to the opponent. Thus Fa Jin is the transformation of Yang
and tension energy from the opponent by its neutralization deep in the earth and the
Lower Tan Tien with Yin energy. From this coupling there is an explosion of Jin, which is
then discharged back to the opponent multiplied.
- 28 -
Tai Chi Chi Kung II
The masters that have been chosen to assist with our analysis and answer to our
questions include:
1. Wu Yu-Hsiang
2. John Chang Master
3. Jiang
4. Chen Man-Ching Chen
5. Xiao-Wang
6. Lama Dondrup Dorje ( Sifu Yeung)
Wu Yu-Hsiang (1812-1880) provides us with a good description of certain aspects of

internal power:
Store up the chin (Internal Strength) like drawing a bow

Mobilize the chin like pulling silk from a cocoon
Release the chin like releasing the arrow
To fa chin (Release Energy) relax completely and aim in one direction!
In the curve seek the straight, store then release.2
Fig. 3.1 Connect Hands, Scapulae and Spine to Sacrum and load Bow & Arrow
2
Wu Yu Hsiang, Expositions of Insights into the Practice of the Thirteen Postures. See: Benjamin Lo &
Martin Inn, (Translators), The Essence of Tai Chi Chuan: The Literary Tradition, (Berkeley, California:
North Atlantic, 1979), 53.
- 29 -
To begin analysis of this quotation, let us first work out one of our research questions
on the anatomical correlates of the 'Bow and Arrow'. In the Iron Shirt Chi Kung I text
(Figure 3-18) the string for the bow was the conception vessel while the bow was the
spine or governing vessel. In the context of fa jin, I would like to propose that the ana-
tomical metaphor be reversed. As the body relaxes, the coccyx tucks underneath and
the Crown Point gets pulled up, the spine is pulled back like a string. At a precise
moment the opening and relaxation of the channels results in a conversion to Yang and
the arrow is released in the forward direction.
To gather the Jin, Wu states that the sensation is akin to the pulling of silk. In the Silk
Reeling Exercise, which will be discussed in Chapter 5, the inward sensation becomes a
silk feeling. This silk feeling can be equated to Kidney Yin or Ching Chi. It is a step
closer to perceiving the original Chi. The silk feeling is promoted by letting go, allowing
the Chi to move the arms and the body rather than using the Monkey Mind to move the
arms directly. Hence in the returning of closing movement allow everything to be soft,
allow the Chi to move the arms and focus on the pleasant Yin sensation in the Lower
Tan Tien.
'Relax completely.' (Fang Song). This is a big ask and open to misinterpretation. Relax
completely is more than just going limp. It implies all of the above in terms of letting go
and allowing the Chi, which is directed by the Yi power (Integrated Three Minds). It
means allowing all tension to fall deep into the tan tien and the earth. Awareness moves
beyond self and connects to the earth below. Arguments could also be made that 'Re-
lax Completely' means to release all tension or blockages from the major acupuncture
channels. In other words develop the ability to connect with the original Chi in an instant
and open up the Microcosmic Orbit.
Our next quest is to explain, 'In the Curve Seek the Straight.' This is a term, which we
frequently use in our Iron Shirt training, Tai Chi Chi Kung I, Tao Yin, and technical exer-
cises that includes Wrapping the Tendons. As energy or Jin passes up through the
spine the arms let go. They find their own coordination pattern. Interestingly a forward
strike does not involve a straight line. It involves a complex coordination of body mus-
culature that involves spinal vertebrae moving backwards as the energy raises, rota-
tion of the scapulae, dropping of the elbows and rotation of the wrist.
3
Mo Pai was a successful student of the school of Mo Tzu who successfully merged yin and yang chi.
John Chang alleges that Chang San-Feng later reached the highest-level achievable - level 72. See:
Kosta Danaos, The Magus of Java: Teachings of an Authentic Taoist Immortal, (Rochester, Vermont:
Inner Traditions, 2000), 109.
- 30 -
Tai Chi Chi Kung II
'Store then Release' is the last part of Wu's quotation. This involves the notion of
seeking a place of stillness, or placing the tension or Yang Chi into a quiet place and
allowing the transformation magic to occur. From stillness begets movement. The
more stillness, the more discharge power.
John Chang (Magus of Java) (1944)

John Chang is able to demonstrate the release of Yang discharge power in the form of
'heat' or an 'electric shock'. He also can discharge yin energy. John Chang describes the
foundation of his ability to lie within the Tan Tien. Initially for stage one of the Mo Pai3,
which has similarities to the Lei Shan Dao sect (Thunder Mountain sect) of Taoism, the
Lower Tan Tien is filled with Yang Chi. In Stage 2 the Chi becomes solid. In Stage 3 the
Tan Tien can be moved to various places within the abdomen. In Stage 4 Yin and Yang
Chi are compressed together and typify the Tai Chi Symbol as they mutually change
and interact. Level Four is associated with the ability to emit an electric shock at a
distance as well as some telekinesis ability.4 Higher ability includes pyrokinesis.
On the surface, these stages have correlates with the Universal Healing Tao System.
Stage One could be the perception of Chi in the Lower Tan Tien in the Microcosmic
Orbit. Stage 2 as occurs in Fusion, the Chi condenses to be come experienced as a
'Pearl'. Stage 3 correlates to the multiple collection points of Fusion. Stage 4 is the
Fusion itself as the fire and water or metal and wood is brought together in the Lower
Tan Tien.
The question arises is if these descriptions are all that is needed to emit a shock - then
why is not it achievable by most students. There exists a myriad of possibilities, includ-
ing the simple one of setting up the right intention and having the degree of mastership
that would enable the juxtaposition of Yin and Yang Chi in the more everyday state of
mind. Time may need to be spent with these accomplished masters to allow the subtle
aspects of their art to be fully transmitted.
Master Jiang (1967)
Like John Chang from Indonesia, this master is able to discharge electric shocks at a
distance. This I have personally experienced my self. In our first encounter he emitted
chi from a couple of meters with a sword finger and aimed it at my chest. Instantly a
burning electric sensation was experienced in my chest. This was much like acciden-
tally touching a 240-volt AC domestic outlet.
4
Kosta Danaos, The Magus of Java: Teachings of an Authentic Taoist Immortal, (Rochester, Vermont:
Inner Traditions, 2000), 104-110.
- 31 -
His disciple Wu (a student of Sifu Jiang for 16 years) displayed an ability to give electric
shocks as well. He did this in the setting of Healing Chi Kung diagnosis and treatment.
He first opened up the bubbling springs point by rubbing this point with a wet towel,
using a sword finger technique to emit chi and open it. The patient would then go for a
brief jog and then jump up and down on the spot and then stand on a wet towel. Then
with a brief warm up of rolling Yin and Yang Chi between the heart and the Lower Tan
Tien, he would with some effort move the Chi ball down from his shoulder to his hand.
His hand would then go into spasm as he clasped the patient's hand. Immediately the
patient's arm would go into spasm and sense strong electric shocks. He would sense
whether this shock would pass either freely or hindered into the patients Tan Tien and
the earth. If there were a blockage then the shock or chi would appear to bounce back
to him. He could touch any part of the body and cause contraction of the muscles and
a sense of prickly, hot electric shocks.
Master Jiang's teacher displays ability to burn a hole in a piece of paper at a distance.
He can also move a small object such as a cigarette lighter, small distances across
the floor (telekinesis).
Cheng Man-Ching (1902- 1975)

The ensuing paragraphs are based on Cheng Man-Ching's written work titled Master
Cheng's Thirteen Chapters on T'ai-Chi Ch'uan.5: Cheng was taught by Yang Chen-Fu and
sincerely wished to disclose the secrets of the art. This was in opposition to main-
stream masters who would only teach to a select few and would often hold on to some
of the essential aspects of the art. The consequence of course of this behaviour is the
potential death of the art of discharge power. We are therefore indebted to such mas-
ters. The Universal Healing Tao will always attempt to hold this ethic.
Cheng Man Ching places considerable emphasis on:
a) Relaxation
b) The metaphor of the 'Two Man Saw'.
c) The 'Bow and Arrow' metaphor
d) Using Four Ounces to Deflect a Thousand Pounds.
Wu Yu-Hsiang likewise emphasized relaxation. As mentioned above, issuing energy

relies on the body being totally relaxed. This means that when sinking down all the
tension and blockages have largely disappeared. The neck becomes long as the head
suspends, the kua opens and the mind and chi goes deep into the earth. Power lives in
relaxation and not in tension or will power alone. This concept is not new for the Univer-
sal Healing Tao practitioner who practices Iron Shirt and Tai Chi.
5
Douglas Wile, (Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions, (Brooklyn, New
York: Sweet Ch'i Press, 1983), 15 - 24.
- 32 -
Tai Chi Chi Kung II
The Two-Man Saw
Cheng introduces this new concept and metaphor. It seems that issuing energy is a
two person phenomena. It is not carried out in isolation. If the opponent pulls then you
follow and issue energy just at the right moment. Do not use force against force. Learn
to listen and stick. As the opponent pulls, follow this force and amplify it.
Fig. 3.2 Two Man Saw
"The Roll-Back, Ward-Off, Press and Push of Push Hands moves back and forth like
the action of a two man saw."6
The Bow and Arrow Metaphor
Like Wu Yu-Hsiang, the Bow and Arrow is used again. However Cheng adds another
dimension to it. Cheng says: "Shooting an arrow relies on the elasticity of the bow and
string. The power of the bow and string derives from their softness, aliveness and
elasticity."7 In other words the foundation of issuing energy is the dissipation of force,
blockages and tension. The body and mind are in a dimension of Chi and softness.
6
Chen Man-Ching in "Master Cheng's Thirteen Chapters on T'ai-chi ch'uan". See: Douglas Wile,
(Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions, (Brooklyn, New York: Sweet Ch 'i
Press, 1983), 19.
7
(Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions, (Brooklyn, New York: Sweet Ch 'i
Press, 1983), 21.
- 33 -
This is no easy task, as the state of being which is akin to meditation on a long retreat
must be transposed to this state of martial interaction. In martial interaction, fear and
tension seem to find possession of our being.
Cheng emphasizes that in this state of being there is "…the ability to unify the feet, legs
and waist into one flow of Chi."8 In this state of letting go the body finds its optimum
functioning.
Repelling a Thousand Pounds with Four Ounces

This claim is of high importance and quoted by many who refer to the classics and Fa
Jin. To explain this, Cheng uses the metaphor of the bull being led with a rope via a ring
in his nose. Transferring this metaphor to the Push Hands or martial situation, the
adept needs to find the circumstances both anatomically and timing wise within the
Thirteen Postures where four ounces is all that is required to topple an opponent. This
equates to the ability to lead a bull with a small force. These circumstances include the
application of force to vital areas such as the elbow and shoulder when the opponent is
on the edge of losing balance. Circumstances have to be created to reduce the power
of the opponent by disrupting their Iron Shirt. Breaking the root can be achieved by
disrupting the knee or by pushing or pulling the elbow in away from the correct Iron Shirt
position. Often a push is needed just prior to breaking the opponent's structure.
Fig. 3.3 Partner's Force is transferred down to the ground

through the Bone while maintaining correct structure.
8
(Translator), T'ai-chi Touchstones: Yang Family Secret Transmissions, (Brooklyn, New York: Sweet Ch'i
Press, 1983), 22.
- 34 -
Tai Chi Chi Kung II
Chen Xiao-Wang (1945)
Chen Xiao-Wang is one of the top four current Chen Masters in the world today. They
are called the 'Four Tigers' and also include Zhu Tian-Cai, Chen Zheng-Lei, and Wang Xi-
An. Chen Xiao-Wang's teachings offer some further insights into discharge power. Chen
style is noted for it's training of spiral energy, which begins as conscious large circles,
and with time and practice becomes smaller and smaller till such a stage that its
initiation of the circle becomes invisible. Sim, author of Chen Style Taijiquan and
student of Chen Xiao-Wang states the following: "With the energy generated from the
ground through the feet…spiraling energy begins in the kidney area of the waist, goes down to
the feet, and then rebounds to whichever part is going to express one's power."9 Ultimately
the outward manifestation of Fa Jin is like "a Dog Shaking Water from its Back"10 or
the "Crack of a Whip".11 Thus, when the spark appears from stillness in the back, it is
spiraled and released in an instant - like an immediate shiver or chill. It is then released
with a shake.
Chen also emphasizes that the Jin should be unimpeded from its journey from the
earth and tan tien to the chosen end point. No resistance or friction must exist along its
path. Hence the body should not fight against itself. To this point he says:
Dantien is at the heart of the body's motion Once

a part moves, the whole body moves
Joint by joint energy threads through
Thus the force transmits unimpeded in one action12
9
Davidine Siaw-Voon Sim & David Gaffney, Chen Style Taijiquan: The Source of Taiji Boxing,
(California: North Atlantic Books, 2002), 138.
10
11
12
Chen Xiao-Wang quoted by C. P. Ong in "Carrying the Burden of Taiji Legacy" in Kung Fu Magazine on
line. See: www.kungfumagazine.com , 6th December 2009.
- 35 -
There should be little or no Chi blockages and the body very relaxed. Chen remarks
that Fa Jin is much like the art of calligraphy. The Tan Tien stores and releases the Jin.
The brush or the chosen point of impact is the endpoint.13 Hence the importance of
being relaxed opens and integrated thus allowing the Chi to move the limbs are so
important. There must be no stiffness otherwise Fa Jin will be impeded
Fig. 3.4 Direct the Chi Flow
Finally, Chen's disciple Sim emphasizes the principle that the monkey mind has no
place in Fa Jin. The intellectual or monkey mind is replaced by the integrated mind. The
integrated mind involves the merging of the Three Tan Tiens or the 'Three Minds' and
becomes Yi power. The integrated mind creates a template for the chi to follow. The
Chi then moves the limbs in a relaxed, coordinated and optimum fashion. To these
points, Sim repeats the quote from the Yang Classics14, "Using the Yi to lead the Qi and
using the Qi to lead the body".15
13
Chen Xiao-Wang states: Both taiji and calligraphy involve the same 'transportation of qi' (yun qi) in
our body. When I fight, I try to transport my qi to the point of impact without friction, still maintaining
maximum efficiency. When I write, I try to do the same, except it is the tip of my brush. I practice my
calligraphy the same way I do my taiji - with correct postures, relaxation and efficient 'yun qi'. Both
activities complement each other. Quoted by Howard Choy in his article: "Chen Xiao-Wang: Keeper of
Taiji Secrets, available on line: http://www.shou-yi.org/taijiquan/chen-xiaowang-keeper-of-taiji-secrets 14
Yang Chen-Fu says, "If you do not use Li but use Yi, when the Yi arrives the Qi arrives immediately."14 See:
Yang Jwing-Ming, Tai Chi Secrets of the Yang Styles, (Boston, Massachusetts: YMAA Publications, 2001),
158.
15
- 36 -
Tai Chi Chi Kung II
Yi - 3 Minds into one Observation Center
Be aware of the heart.

Feel love & joy making
the heart feel soft.
Consciousness Center Imperial Heart Fire
Door of Life is the True

Fire under the sea
Awareness Center (Yang within Yin).
Fig. 3.5 Three Minds into One
Lama Dondrup Dorje (Dr Yeung) (1954-)

Lama Dondrup Dorje has given repeated demonstrations of Fa Jin which are available
via his website. His skill extends to the magical where he is able to uproot an opponent
with minimal or no touch. He defines Fa Jin as:
The projection of vibrational power that arises from the Ching Plane (the Plane
of Primordial Essence) of the Lower Tan Tien through integrating the Wei Chi
(Protective Energy) with the triangulated action of tendons, ligaments and a
relaxed yet properly aligned physio-skeletal structure.16
16
See: http://www.pathgate.org/martial_arts_thtr_00.html#defFaJing
- 37 -
I believe that what Lama Dondrup Dorje is explaining here is the intimate and current
connection between the Primordial Chi, the Lower Tan Tien, the Defensive Chi (Auric
Field) and the material bodily self. Ching Chi and Primordial Chi are closely related and
are sensed as a silk like feeling within the genitals and Lower Tan Tien. The bubble of
the wei chi is also connected such that the inner and outer worlds are united. Oppo-
nents only need to come into contact with the Wei Chi and theoretically they will be
uprooted. His comments on the triad of tendons, ligaments and bones are akin to the
fundamental teachings of Iron Shirt and Tai Chi Chi Kung I.
Lama Dondrup Dorje provides an explanation of the transition from the material Fa Jin
to the magical. He describes the stages beyond Fa Jin as Fa Chi and Fa Shen. With Fa
Chi the subtler powers of the Middle or Heart Tan Tien can disrupt an opponent's ener-
getic structure. Likewise Fa Shen, the refined heavenly and spiritual energies of the
Upper Tan Tien or Crystal Palace are used to affect another's energetic existence.17
Fig. 3.6 Transformation of Fa Jin into Fa Chi & Fa Shen
17
- 38 -
Tai Chi Chi Kung II
Like the Chen masters, he emphasises the power of reducing the size of the spiral
energies used in Fa Jin. However, he takes it a step further and makes a connection to
the subtler planes of existence. He quotes Grand Master Wang Xiang-Zhai (1885 -
1963):
A big movement is not as effective as a small movement, a small movement is
not as effective as the appearance of no movement, and it is the presence of
movement within the appearance of no movement that is the real movement.18
Hence the reader may now get a feel of the pathway from the material to the immate-
rial. A practitioner in his alert self can simultaneously hold the earthly worlds of the
senses and objective reality with the mystical sense of the void. If the practitioner can
maintain a connection between a rapid physical movement and the ultimate experi-
ence of the stillness of the void then much progress has been achieved in the journey
to discovering Fa Jin.
Fig. 3.7 Spirals getting Smaller
Summary
The authors have provided a broad overview of different masters and their own per-
sonal reflection on the fundamental principles of discharge power. We have drawn
upon the fundamentals already taught within the Universal Healing Tao System to help
the student draw upon skills already learnt in order to best accomplish discharge power.
In the subsequent paragraphs and tables, the principles described above will be sys-
tematized and summarized. The first section will provide in tabular form an overview
and break Fa Jin into stages. Within the table, each principle will be described and the
corresponding practices from the Universal Healing Tao System briefly described. The
third section will elaborate on these stages and finish with a summary.
18
- 39 -
Steps in Release of Fa Jin:
Stage Stage Descriptor Principle Aspect of Universal Healing Tao

training-general comments
1 Yi creates a template In solo practice allow the In Iron Shirt practice the adept even-
for the Chi, which in Chi to move the arms. Ex- tually learns to abandon muscular
turn moves the body. perience the Tan Tiens ac- force or Li power and replace with
tivate while pulling in the the openness and softness of Chi
Connect, link, adhere, arms. or Jin. In Tai Chi practice and the Six
and pursue (Zhan, Healing Sounds experience the Chi
Lian, Nian & Sui) to op- In Push Hands or Fighting moving the body.
ponents force by listen- Stick lightly to the opponent.
ing and understanding Initiate the "Two Man Saw'. In meditation such as Fusion,
(ting and Dong Jin) awareness and the senses are pro-
through the body's jected, not only through the body, but
structure and lead to beyond it.
Lower Tan Tien and the
earth.
2 The Yin Stage of Iron The art of relaxing and us- This practice is learned through
Shirt ing the incoming force to sitting meditation and rooting in Iron
open the adept's structure. Shirt. Learning to enjoy, relax and be
stretched by a push.
This stage includes the for-
mation of the bow and This relaxation sees the Tan Tiens
string. contract. There is emptying and con-
sequent cessation of the breath with
activation of the empty force.
3 Transformation'Neu- The Yang Energy of the op- In Iron Shirt practice the opponents
tralising the Force' ponent and any tension is push is neutralised by rooting force
sent into the earth. The Yin into the earth.
Energy of the earth and
Lower Tan Tien combine In the Microcosmic, Fusion and Kan
with this Yang Chi until there and Li meditation, the beauty and
is a moment of stillness. power of the Wu Wei and stillness is
The incoming force has appreciated.
thus been neutralized.
The moment of stillness is a con-
nection to the mystery of the Tao.
4 "Taking Aim" Rotation Use the Central Thrusting In the moment of stillness, like the
and reorientation Channel (Chong Mai) and eye of a storm or the hub of the wheel
allow the body to rotate the body prepares to take aim.
around this axis spontane-
ously. In Tai Chi Chi Kung I, the transitions
between each of the thirteen forms
eventually become effortless. Chi or
Jin moves the body as it rotates on
its central axis.
- 40 -
Tai Chi Chi Kung II
Stage Stage Descriptor Principle Aspect of Universal Healing Tao

training-general comments
5 Power appears to Chi passes without effort Correct Iron Shirt structure of the
originate from the through the feet, legs and lower half of the body. Practice of Chi
earth. to the waist (Lower Tan passing unheeded from the feet to
Tien) the waist. Partner work can be used
to push and test the lower half of
the body.
In Tai Chi Chi Kung I multiple tran-

sitions, rooting and adjustments
are made between the Lower Tan
Tien and the earth.
6 Expansion of the Separation of the govern- Correct Iron Shirt structure for the
Lower Tan Tien-which ing vessel from the con- entire body. Structure can be tested
then cascades to the ception vessel. The bow is by a partner to T11, T5, C7, base of
other Two Tan Tiens. being loaded. skull and shoulders.
7 Controlled expansion The adept prepares and The adept finds the ideal setting for
of structure while moves into a position release of discharge power via one
advancing or entering where 'four ounces will re- of the eight gates.
application. pel a thousand pounds'.
With years of Tai Chi practice, adept
has mastered transitions, inter-
changes and genuine understand-
ing of the thirteen postures.
8 Sudden release of Jin Spark arises in kidney The adept's Iron Shirt structure is
through the structure area. Sudden and mas- open which allows the unimpeded
into the opponent. sive release of Jin. The flow of Jin. Jin flows up Spine though
body shakes and dis- the Sacrum, Ming Men, T11, T5, C7
charges via one of the eight and Jade Pillow. Jin released
gates to topple the oppo- through arms, by 'finding the curve in
nent. the straight' - scapulas round,
elbows drop and wrists rotate.
'Shaking' is a new skill however is

often experienced in sitting medita-
tion when a burst of chi is sensed in
the body. In Fusion and Kan and Li,
the spontaneous ejaculation of the
pearl has similarities to this release
of Jin.
- 41 -
Stage 1: Sticking to the Opponent or following the Chi
In the first step in the Fa Jin sequence, the adept in solo practice needs to develop a
sensitivity and softness such that the body is moved by the Chi. This has been dis-
cussed above with Chen Xiao-Wang and emphasized by the Yang Lineage. The First
Stage is to feel the Chi and the Second Stage is to be moved by it. If there are any
blockages in the body then the body will not move. To facilitate movement by Chi, open
the Three Tan Tiens either in sitting or standing postures. With very slight movements
of the finger joints the movement by chi can be facilitated. In the Universal Healing Tao
System, this sensation can occur in the Six Healing Sounds and Tai Chi Chi Kung I.
When one is connected to the Chi, allow the hands and trunk and legs to move by
themselves.
In Push Hands and fighting, sensitivity is developed to stick to the opponent. The senses
are acute and one gains insight into the opponents intention and balance. This will be
explained in Chapter 9. In terms of Fa Jin, the force from the opponent is followed -
which is then in turn borrowed and used at a later stage.
Fig. 3.8 Stage 1: Chi Moving Arms, Block & Sticking to Opponent
- 42 -
Tai Chi Chi Kung II
Stage 2: Yin Formation of Iron Shirt Structure19
Stage 2 correlates to the Yin stage of Iron Shirt training where an opponent's force is
used to open and lengthen the adept's structure. This Yin stage could also be de-
scribed as activating the 'Empty Force'.20 It is separate from the Yang stage where
there is inflation of the Lower Tan Tien and packing of the structure. This division of Iron
Shirt Structure into Yin and Yang aspects is not described in the original Iron Shirt text.
The fundamental aspect of this Yin aspect of Iron Shirt is relaxation and is called Fang
Sung. As the opponent's force enters into the body, relaxation and sinking must match
this force directly. Yang energy from the opponent is guided down to the earth with the
mind's awareness sinking. This relaxation furthermore coincides with the elongation of
muscles rather than just becoming like a dead fish. The relaxation allows the arms,
neck and legs to lengthen.
In other words the body is relaxed within the specified structure. To sink does not mean
to simply bend the knees, but means to sink by opening the Kua21 and the Ming Men
while the coccyx tucks in. Along with these changes the scapulas round, the sternum
sinks, the neck becomes long and the Crown Point (Ba Hui) is lifted. Wu Yu-Hsiang
reminds the adept of this latter point, where he says, and "This is called the suspended
head top."22 The muscles are elongated to their optimum length. It is certainly not like a
rag doll. There is a sense of fullness and openness that is obtained through relaxation
by allowing the whole body to be filled with Chi.
In many respects this Yin stage of Fa Jin is just an extension of Iron Shirt training and
pushing. The incoming force is borrowed and utilized to lengthen the spine, open chan-
nels and connect with the 'Empty Force'. Often but not always, the breath is emptied and
ceases for a moment.
19
The classics refer to the "Universal Tao's" Iron Shirt structure in many ways. In the Yang Family Forty
Chapters, Iron Shirt is referred to as "Zhong Tu (Central equilibrium or Central Earth)19". It is also
referred to as "standing on the posts (Zhan Zhuang)"19 and "In central equilibrium the feet develop root".
See: Yang Family Forty Chapters quoted in: Douglas Wile (Translator), Lost T'ai-Ch'I Classics from the
Kate Ch'ing Dynasty,(Albany: State University of New York Press, 1996), 67.
20
The empty force is the extra power that is generated at the end of exhalation associated with the
sucking in of the ren channel and described in the technical's chapter.
21
The kua are the ligaments connecting the sacrum to the pelvis posteriorly and from the pelvic wings
to the symphisis pubis anteriorly.
22
Wu Yu-Hsiang, Expositions of Insights into the Practice of the Thirteen Postures". Quoted in Benjamin
Lo & Martin Inn (Translators) The Essence of Tai Chi Chuan: The Literary Tradition. (Berkeley, California:
North Atlantic, 1979), 47.
- 43 -
Fig. 3.9 Stage 2: Empty Force & Iron Shirt Posture
Stage 3: Transformation
The transformation holds all the mystique and magic of discharge power. The forces
are taken to a still point deep in the earth and the Lower Tan Tien and magically trans-
formed. This highlights the essence of the Tai Chi symbol and even the cosmological
theory of the Tao. Yang from the opponent is courted by the Yin of the adept into still-
ness.
If Fa Jin is viewed from an alchemical and cosmological perspective, then this process
can be seen as the return to unity which is the Tao by the coupling Yin and Yang. It is a
reversal of the Taoist creation theory, to enable a return to 'The One'. From the unity, the
big bang occurs with an explosion that can be correlated to the discharge power of Fa
Jin.
- 44 -
Tai Chi Chi Kung II
Fig. 3.9 Stage 3: Transformation - Cosmic Big Bang
Stage 4: Rotations and Taking Aim
While the power is still in its undifferentiated or quiescent form, the adept can begin to
prepare to direct the Jin in the chosen direction. This is more easily achieved if the
adept has opened the Central Thrusting Channel (Chong Mai). The body can rotate
around it while maintaining the Iron Shirt structure. Development of the Central Thrust-
ing Channel in Push Hands means that even in the backward posture, there is strength.
The Central Thrusting Channel is used in the central and forward positions and also
enables power to be released left or right.
Skill through practice and correct posture enables smooth transition between the thir-
teen postures.23 It becomes effortless as the adept allows Chi to move the entire body.
23
The Classics refer to the 'thirteen postures' frequently, for example: Yang Pan-Hou's: Yang Forty
Chapters and Nine Secrets of Tai Chi Chuan; and Yang Chen Fu's: Explanation of Eight, Five, The
Thirteen Postures and Long Boxing.
- 45 -
Fig. 3.10 Stage 4: Central Axis in Sink Back Position
Stage 5: Jin Appears from the Earth
From the stillness an initial force appears. This initial force has the sensation of the silk
like Ching Chi or earth Chi but is theoretically primordial Chi. This is so because Yin
and Yang Chi has been merged. It prepares root in the Legs, Sacrum and Waist and is
the foundation for the ultimate release of Fa Jin. This foundation loosens the structure
and creates a milieu for the spark or Big Bang to appear.
Fig. 3.11 Stage 5: Rooting to the Earth Force with Fa Jin
- 46 -
Tai Chi Chi Kung II
Stage 6. Expansion of the Lower Tan Tien
The rush of primordial Chi appears to come from the earth and pass up through the
legs to the Lower Tan Tien. The kidneys separate from the navel. For a moment the
Chi/Jin is stored on the Lower TanTien.
Fig. 3.12 Stage 6: Inflated Tan Tien

Stage 7. Passage of Chi/Jin Through the Structure While Preparing Application.
This facet of Fa Jin is practiced in Tai Chi Chi Kung I training.
In Tai Chi Chi Kung the power from the earth or the opponent is learnt to be released in
an effortless and structured manner. The power received by the opponent is stored in
the earth and the Lower Tan Tien. It is then released through the body in a specific
pattern. The first pattern to be learnt is via the spine in the classic push or a force with
the Two-Hand Push. The Jin or power ascends from the feet via the legs which are
kept in their rooted form. To this Chang San-Feng says, "The motion should be rooted to
the feet, released through the legs, controlled by the waist", i.e. the legs are length-
ened via the Kua being opened such that the coccyx is tucked under and the front Kua
is opened. Power is released via the Spine Sacral, Lumbar, Thoracic and Cervical. The
arms are connected to the power via C7 and the rounded scapulae. To this point the
Wu says, " In moving the Chi, it sticks to the back and permeates the spine". If the
adept has a broken structure then the final Jin force cannot be discharged freely. To this
point Chang San-Feng says, "…All parts of the body must be light, nimble and strung
together".24
24
Chang San-Feng, Tai Chi Chuan Ching, quoted in Benjamin Lo & Martin Inn (Translators), The
Essence of Tai Chi Chuan: The Literary Tradition, (Berkeley, California: North Atlantic, 1979), 19.
- 47 -
The whole structure is now prepared for the final climax. It is fully bathed in primordial
chi awaiting the final spark. The opponent is also now at the zenith of imbalance. 'Four
ounces' is now all that is needed to throw the victim meters.
Fig. 3.13 Stage 7: Opponent being pushed in Iron Shirt Posture

with passage of Jin through structure
Stage 8: Discharge of Power into the Opponent
The spark or bang is now ignited. It appears as a different sensation, the appearance of a
shiver or a spiral in the lower back. The whole structure is impregnated with this final
force. This force is like a sneeze or an orgasm, it shakes the back like a dog shaking
water from his body. There is now no friction or impedance to this force. The pathway
has been laid open by the prior stages and bathing and expansion of the body with
primordial Chi.
The arms find the 'Straight Via the Curve'. As in the Tao Yin postures of Bow and Arrow and
Dragon Tucks in its Tail and Stretches its Claws. The arm tendons rotate in a
particular pattern that follows the Jin or energy as it travels through the spine. In the
standard Two-Hand Push, C7 goes back; the scapulas rotate medially from their
inferior portion as well as spreading out laterally. The elbows drop and the hands later-
ally rotate. Just as the adept's body is prepared for this final Jin, so to the opponent is
prepared. They have been trapped and already have the structure broken and are on
the point of imbalance. The force or Jin connects. The opponent is thrown meters.
- 48 -
Tai Chi Chi Kung II
Fig. 3.14 Stage 8: Uprooting Discharge
Summary of Fa Jin from a Universal Healing Tao Perspective
This chapter began with a definition of Fa Jin. From there some important questions
about the nature of Fa Jin were asked. Many of these questions were prompted by
some of the key concepts and metaphors used by the Tai Chi Classics. The authors
selected six masters outside the Universal Healing Tao System to help understand the
principles involved in Fa Jin. Each time a new concept was introduced, it was reflected
back onto the Universal Healing Tao's core practices. Synthesizing this information, Fa
Jin was broken down into Eight Stages. These stages included:
1. Following an opponent or the Chi

2. Using the opponents force to develop the Yin aspect of Iron Shirt structure
3. Neutralization and transformation
4. Taking aim and rotating using the Central Thrusting Channel
5. Preparing the legs and waist with Primordial Chi
6. Expanding the Tan Tien with Primordial Chi
7. Moving into position where the adept is vulnerable and expanding the remainder
of the bodies structure
8. Release of Discharge Power - like a spark that initially shakes the back.
It is hoped that the reader is provided with new insights from this step-by-step analysis.
However, as with all complicated human achievements (especially those concerning
the Tao) all of these stages once mastered will ultimately melt into one.
- 49 -
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Tai Chi

Tai Chi Chi Kung II

Photographer: Saysunee Yongyod

Computer Graphics: Hirunyathorn Punsan

Design and Production: Suthisa Chaisarn

Illustrations: Udon Jandee

Final Editing: Ted Ross

Project Manager: W.U. Wei

© North Star Trust

Universal Tao Publications

Chapter 1: History of the Discharge Form.......................................................... 1

Chapter 2: Why Practice Tai Chi Chi Kung II...................................................... 19

Chapter 3: Principles of Discharge Power .................................................... 28

Chapter 4: Warm Up & Technical Exercises....................................................... 51

Chapter 5: Discharge Form.................................................................................. 93

Chapter 6: Summary.............................................................................................. 116

Chapter 7: Push Hands (Tui Shou)...................................................................... 136

Chapter 8: Applications of the Discharge Form ................................................ 179

Chapter 9: Home Practice..................................................................................... 196

About the Authors

Tao Yin - 1999

Iron Shirt Chi Kung I

Tai Chi Chi Kung I

Tan Tien Chi Kung

Kan & Li Meditation

Origins of Tai Chi Chi Kung II

History of the Discharge Power

Fig. 1.1 Chinese Characters for Fa Jin

Fig. 1.3 Immortal Fetus

Fig. 1.4 Chan San-Feng

Fig. 1.5 Wang Tsung-Yueh (1812-1880)

Wang comments on the cultivation of Jin. He says:

Yin and Yang mutually aid and change each other.

Fig.1.6 Chen Wang-Ting (1628-1736) & Jiang Fa (Figure to the back)

Tai Chi Origins, Founders and Authors of Tai Chi Classics

Chang San-Feng (1279-1369)

Wang Tsung-Yueh (1BC)

Chen Wang Ting (1628-1736)

Yang Lu Chan (1799-1872)

Yang Chen Fu (1883-1936)

Sun Lu Tang (1861-1931)

Fig.1.7 Tai Chi Ancestors

Fig.1.8 Yang Lu-Chan (1799-1872)

Fig.1.9 Yang Pan-Hou (1837-1892)

Fig.1.10 Yang Chen Fu (1883-1936)

Fig.1.11 Wu Yu Hsiang (1812-1880)

Fa Jin is based on internal softness, stillness, visualizations and connections to the

Why Practice Tai Chi Chi Kung II?

Fig. 2.1 Pakua Fusion

Realisation of the Tao can be correlated to mystical experience in other traditions.

Maslow's stages with Chan San-Feng's correlation are summarised as:

Stage Maslow Chang San-Feng

Returning on this point to Maslow, 'Transcendental Experience' or a 'Unitive Experi- ence'

Principles of Discharge Power

Definition: Discharge Power is the issuing of internal power, which is characteristic of

Wu Yu-Hsiang (1812-1880) provides us with a good description of certain aspects of

Store up the chin (Internal Strength) like drawing a bow

John Chang (Magus of Java) (1944)

Master Jiang (1967)

Cheng Man-Ching (1902- 1975)

Wu Yu-Hsiang likewise emphasized relaxation. As mentioned above, issuing energy

The Two-Man Saw

Fig. 3.2 Two Man Saw