Taught by Wang Peisheng (王培生), Recorded by Zou Jinhua (邹金华) Translated by Joshua Hehr
What is "yi"? "Yi" is intent/mind. Use intent to direct the changes between hardness and softness. Through training, one must reach the level where whichever part of the body you want to relax, that part can relax. Relaxation means the muscles relax, means the joints open. Only by understanding relaxation can one achieve articulation through every joint, guide qi with intent, move the body with qi, and only then can one be extremely soft and subsequently extremely strong.
"Yi" (intent) must also direct changes in direction. How does intent direct changes in direction? Teacher Wang Peisheng pressed his hand on my right arm and pushed toward the left, telling me not to think about my right arm, but rather to think about my left arm—that is, when the right arm is being pushed, the intent is in the left arm. When my intent was in the opposite left arm, I felt very stable and could withstand the pushing force from the right. If I couldn't forget about my right arm, I couldn't withstand the pushing force and became unstable. When the opponent pushes your right arm and you think of your left arm, this is using intent not force, which is why you stand stable. If you can't forget about the contact point on your right arm, then you are using force to resist the opponent, not using intent. Therefore, when the opponent contacts you, you must imagine leaving that contact point, or imagine that contact point moving into the opponent's skin, moving into the opponent's muscles. Just as the boxing classics say: "The moment he touches my skin, my intent has already entered his bones," and thus the opponent's force is neutralized by me. In martial arts, this use of mental imagery to leave the contact point is also called "shedding the shell." If one does not possess this skill of using intent not force, naturally there will be no effect of deflecting a thousand pounds with four ounces.
I asked: When both sides engage, competing for victory or defeat, things happen in a split second—how can there be time to imagine?
This relies on regular practice. In the thirteen postures of Taijiquan, every posture has intent within it. As the saying goes: "In every posture keep the mind on assessing and using intent, and mastery comes without effort." Train according to the method, and over time the more you practice the more refined it becomes. Eventually intent is not even used—in application it's there when you say it's there, gone when you say it's gone, and naturally
you achieve using intent not force, deflecting a thousand pounds with four ounces. Among the thirteen postures, central equilibrium is fundamental. Central equilibrium means making the center of gravity stable. Where is the intent in this posture of central equilibrium? Initially the intent is at mingmen (Gate of Life), then the intent is at shenque (Spirit Gate)—that is to say, first think of mingmen then think of shenque. From mingmen to shenque there is a dynamic process of intent that can adjust a swaying and unsteady body.
Every movement in Taijiquan has intent within it, so during regular practice of the form one must pay attention to intent, using intent not force everywhere. Now most people practicing Taijiquan understand not using force, but the shortcoming is losing the intent. Without intent it does not constitute Taijiquan. After practicing the form, one must also practice fixed-step push hands, da lu, san shou, and finally must have a teacher correct applications, and so on. Only then can one gradually reach "others don't know me, but I alone know others," and ultimately reach the profound realm of "following the heart's desires."