Cultivation and
Combat: The Fighting Animals of Xing Yi Quan
by Justin Liu
The real courage is based not on bold force, but on the
interrelationship between hardness and softness." This
line was written by the late Grandmaster Sun Lu Tang in
the preface to his 1915 book, Xing Yi Quan Xue (The Study
of Form-Mind Boxing). As one of the three main Chinese
internal martial arts (the other two being Baguazhang,
and Taijiquan), Xing Yi fully embodies the interplay of
opposing forces that is represented by the symbol of the
yin-yang. To achieve the harmony between the hard and
soft is, without question, a large part of the great challenge
of mastering any of the internal arts. As a martial art,
Xing Yi can be trained for combat efficacy; yet as a health
practice, it offers the practitioner superb health benefits.
Of the three internal arts, Xing Yi is probably the
most straightforward to understand in terms of practical
fighting applications. Grandmaster Sun, however, believed
that the most important reason to practice martial arts
was the improvement of one's health; developing fighting
ability was merely of secondary importance. Sun himself
certainly benefited in both respects. In 1933, at the
age of 73 and shortly before his death, Sun was examined
by a physician and found to have the body of a 40-year
old. Furthermore, throughout his life he was an awesome
fighter: He worked as a professional bodyguard, taught
martial arts at the Presidential Palace, and never lost
a challenge match.
Certain health benefits of Xing Yi training are obvious.
It is a low-impact exercise requiring little jumping,
few low stances, and smooth rather than ballistic movements.
As Sun notes in his book, it can be practiced by anyone,
both the young and old, and the sick and infirm. Healthy
people will grow stronger, while those with a disease
will recover their health. However, in addition to the
external physical benefits, Xing Yi practice offers a
sophisticated system of internal energy training that
stimulates the major energetic pathways within the body.
At the core of Sun Lu Tang's Xing Yi Quan system is
the 12 animals set. This set consists of 12 lines of movements,
each emulating the fighting techniques of the 12 animals
that come from heaven and earth. These are the Dragon,
Tiger, Monkey, Horse, Water Lizard, Chicken, Sparrow Hawk,
Swallow, Snake, Tai Bird, Eagle, and Bear. Regular practice
of the 12 animals set benefits the practitioner both externally
and internally. Externally, one learns the physical characteristics
of each animal-the explosive power of the tiger, or the
strength of the bear, for example. Internally, each animal
form stimulates the internal energy, or Qi, in a particular
and beneficial manner. The remainder of this article describes
both the energetic work and the fighting applications
of four of the animal forms: the Dragon, Tiger, Eagle,
and Bear.
In traditional Chinese medical theory there exists an
internal and invisible network of energy pathways. These
pathways, called "meridians," or "channels," allow the
Qi to circulate throughout the body. In much the same
way that blood travels through the circulatory system,
Qi travels through the meridian system. As it does so,
it carries nourishment and strength to every part of the
body. If the meridians are free of blockages, the flow
of Qi throughout the body is clear, creating internal
harmony and good health. If a particular meridian is blocked,
however, and the Qi cannot flow freely, disease or even
death will result.
The principal energetic pathway, variously translated
as the "small circle of heaven", or the "microcosmic orbit",
runs vertically through the torso. It consists of two
channels called the Ren-mai, or The Conception Vessel,
and the Du-mai, or The Governing Vessel. Energy flows
in a circular route, travelling up the spine to the crown
of the head, down the front of the face and torso, around
the bottom of the torso and back to the base of the spine.
The Ren-mai begins just below the lower lip and ends at
the perineum (the point between the anus and the genitalia).
The Du-mai begins at this point and ends at the point
between the nose and the upper lip. The Du channel is
considered to be the source of all other channels; keeping
the Du free from blockages is therefore absolutely essential
for good health.
Fig.
1: The Large Circle of Heaven consists of the
Ren (in red) and Du (in blue) channels.
When practicing the 12 animals set in the proper order,
the two initial lines are the Dragon and the Tiger. Because
of the energetic work involved, to practice these two
lines is called "opening." When practiced correctly, the
Dragon form moves the Qi down the front of the torso,
through the Ren channel.
Fig.
2: The "descending dragon" posture of the Dragon
form.
It is said that the dragon quenches fire, meaning that
the Dragon style moves hot, or "fire" energy down from
the head to the lower abdomen and torso. The Tiger form,
practiced next, moves the Qi back up the Du channel, from
the base of the spine, to the head. This replenishes the
energy of the brain and promotes clear circulation of
the Du channel.
Fig.
3: The "hunting tiger catching its captive" posture
of the Tiger form.
The last two forms of the 12 animals set are the Eagle
and Bear. To practice these lines is called "enclosing."
In order to catch its prey, an eagle in the wild needs
highly acute vision. Like the Tiger form, the Eagle form
moves the Qi up the Du Channel to the front of the head,
thereby replenishing the eyes and helping to strengthen
the vision. If the movements are performed incorrectly
and the Qi flow is stagnant, the result will be dizziness
and reddish eyes.
Fig.
4: The Eagle form of the Xing Yi Quan 12 animals.
The Bear form ends the 12 animals set and returns the
Qi down to the base of the torso through the Ren channel.
This completes the "enclosing" and concentrates the Qi
in the lower abdomen, or Dan Tian, where it can be stored,
circulated to other parts of the body, or ultimately utilized
for higher spiritual purposes.
Fig.
5: The Bear form
While these forms comprise "opening" and "enclosing,"
the middle eight lines of the 12 animals set each direct
the Qi to a specific internal organ or to a specific location
within the physical body.
One of the great achievements of Xing Yi is that it
facilitates sophisticated energy work at the same time
that it trains the practitioner in highly effective fighting
methods. In fact, there is a saying in Chinese that a
Xing Yi practitioner will be able to develop lethal power
in his strikes after only three years of training. Training
the 12 animals set develops both the fighting techniques
and the spirit of each of the animals.
The Dragon style imitates a dragon descending from the
clouds with its claws outstretched. The Dragon style contains
one of the few kicking techniques in the Xing Yi style
and can be used to block a kick or to attack the knee
or lower leg of the opponent as a take-down maneuver.
The practitioner should feel his energy sinking down in
order to grab and trap the opponent.
Fig.
6: Sifu Wing Lam blocks a right punch with a right
drilling block
Fig.
7: In an alternate application, Sifu Lam blocks
a kick with his right foot.
Fig.
8: Sifu Lam sinks down and pulls his opponent
down by controlling his right arm
The Tiger style trains the most powerful and explosive
movements of the tiger. The movements embody the spirit
of a tiger pouncing out of its cave to catch its prey.
The Tiger style focuses on a leaping movement to concentrate
power into a double palm strike.
Fig.
9: Sifu Lam blocks a right punch with his left
hand.
Fig.
10: He then pulls in his opponent's right arm
with both hands.
Fig.
11: Sifu Lam springs forward with a double palm
strike to the body.
The Eagle style imitates the grabbing, tearing, and
clawing actions of an eagle as it captures a smaller animal
in its talons. The movements of an eagle are quick, fierce,
and violent, and this spirit should be cultivated while
training the Eagle style.
Fig.
12: Sifu Lam blocks a right punch with a right
drilling block.
Fig.
13: He then blocks a left punch, controls the
left arm, and counterattacks with a claw to the throat.
The Bear style develops the strength of the bear, particularly
in the shoulders and neck. A bear overcomes its enemies
because of its great strength and weight, so the Bear
style seeks to develop a rooted stance and sinking energy.
Fig.
14: Sifu Lam blocks his opponent's right punch
with a right block.
Fig.
15: He blocks the following left punch by covering
with his forearm.
Fig.
16: He then counters with a right elbow to the
solar plexus.
From these examples, the sophistication and depth of
the Xing Yi style is evident. As Sun Lu Tang's friend
Ai Yu Kuan wrote in an introduction to Sun's book, Xing
Yi "is the key of rejuvenation and the way to longevity.
It has both the merits of martial arts and refined theoretical
principle."
Justin Liu is an instructor of the Northern Shaolin
style and the Sun Style Internal Boxing.
