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.