Attributed to Chang San-feng (est. 1279 -1386)

In motion the whole body should be light and agile,
with all parts of the body linked
as if threaded together.

The ch’i [vital life energy] should be excited,
The shen [spirit of vitality] should be internally gathered. (more…)

Attributed to Wang Tsung-yueh [Wang Zongyue] (18th Century)

T’ai Chi [Supreme Ultimate] comes from Wu Chi [Formless Void]
and is the mother of yin and yang.
In motion T’ai Chi separates;
in stillness yin and yang fuse and return to Wu Chi. (more…)

by Wu Yu-hsiang (Wu Yuxian) (1812 - 1880)
sometimes attributed to Wang Chung-yueh

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

Make the ch’i sink calmly;
then the ch’i gathers and permeates the bones. (more…)

by Unknown Author

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

Be mindful of the interchange between insubstantial and substantial;
The ch’i circulates throughout the body without hindrance. (more…)

Attributed to T’an Meng-hsien 

The Song of Peng

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

by Unknown Author

Be conscientious in Peng, Lu, Chi, and An.

Upper and lower coordinate,
and the opponent finds it difficult to penetrate.

Let the opponent attack with great force;
use four ounces to deflect a thousand pounds.

Attract to emptiness and discharge;
Chan, Lien, T’ieh, Sui,
attach without losing the attachment.

by Li I-yu

CALM

The hsin [mind-and-heart] should be calm. If the hsin is not calm, one cannot concentrate, and when the arm is raised, whether forward or back, left or right, it is completely without certain direction. Therefore, it is necessary to maintain a calm mind. The entire mind must also experience and comprehend the movements of the opponent. (more…)

by Li I-yu

Formerly people said: being able to attract to emptiness, you can use four ounces to deflect a thousand pounds, Not being able to attract to emptiness, you cannot deflect a thousand pounds. The words are simple, but the meaning is complete. The beginner cannot understand it. Here I add some words to explain it. If someone is ambitious to learn this art, he can find some way to enter it and every day he will have some improvement. (more…)

1.) Head upright to let the shen [spirit of vitality] rise to the top of the head. Don’t use li [external strength], or the neck will be stiff and the ch’i [vital life energy] and blood cannot flow through. It is necessary to have a natural and lively feeling. If the spirit cannot reach the headtop, it cannot raise. (more…)

The Eight Gates (八門 bā mén):

P’eng (掤, pinyin- péng) - An upward circular movement, forward or backward, yielding or offsetting usually with the arms to disrupt the opponent’s centre of gravity, often translated as “Ward Off.” Peng is also described more subtly as an energetic quality that should be present in every taiji movement as a part of the concept of “song” (鬆) or relaxation, providing the strength to maintain structure when pressed and still avoid tension. (more…)