The article that follows is a series of short summarizations of the main metaphysical and physical components prevalent in the Art of Hsing I Chuan. Each of these could separately be the subject of an entire book chapter. This article is intended as an introduction only.

Hsing I is one of the elder systemized forms of Kung Fu, tracing its known roots back to circa 1130 A.D. and Marshall Yueh Fuei, a famous military General/Hero of the Sung Dynasty. The origin of the Art probably predates this period by quite some time but Yueh's teacher is not recorded in history either written or verbally. Consequently, Yueh is given credit as founder although he himself claimed to have learned the Art from a wandering Taoist Monk. Suffice it to say that this Art form is Ancient and its endurance through the centuries is an attestation to its effectiveness.

There exist three main families of Hsing I that could be considered "commonly" in practice today.

The first being Shan Xi (orthodox) method from that same province. Although more rare, this method contains the most technique richness of the three. The Five Element Hsings have nuances that are not found in the other two families, and the Twelve Animal Hsings contain a great deal more movement and complexity.

The second family, HeBei Hsing I (modified), is by far the most wide spread of the three. The story commonly told of its origins are that a practitioner of the Shan Xi Method whom migrated to the capitol city, then in HeBei province, and began to teach many people. The Five Element Hsings are more simplistic, as are the animals, lacking the nuance of the Shan Xi Method.

The third is the Honan Hsing I (synthetic) Method, developed and practiced almost exclusively by the Chinese Muslim community in China. This method is devoid of the Five Element Hsings entirely, and the Animal Hsings have been synthesized to simple one and two step patterns of motion.

Regardless of the differences, Hsing I has enjoyed a reputation of a superior fighting discipline for more than 800 years.

Wu Hsing can be called the Heart and Soul of Hsing I practice. These five seemingly simple actions are loaded with subtleties and require years of practice to perform them with total Mind/Body integration. Over the course of time they will teach the practitioner many things and can be directly related to many aspects of Five Element cosmology of traditional Chinese medicine. Pi Chuan (Metal) teaches the force of Splitting. Its power association is the axe. It corresponds to the Lung and Large Intestine meridians. Tsuan Chuan (Water) teaches the force of Drilling. Its power association is electricity. It corresponds to the Kidney and Urinary Bladder meridians. Peng Chuan (Wood) teaches the force of crushing. Its power association is the arrow. It corres ponds to the Liver and Gall Bladder meridians. Pao Chuan (Fire) teaches the force of Pounding. Its power association is the cannon. It corresponds to the Heart, Small Intestine, Pericardium and San Jiao (triple warmer) meridians. Heng Chuan (Earth) teache s the force of Crossing. Its power association is the Bullet. It corresponds to the Spleen and Stomach meridians.

These are not just idle associations. They are meant as keys to unlock the doors of Hsing I practice. For example, to understand how to practice Heng Chuan (Earth) properly; for technique, look to its force "Crossing". This means to cross your opponent s center forcing him to open it so that you may enter. For the method of practice, look first at its power association. What does a bullet do when it leaves a rifle barrel? What is its motion? It projects in a spiraling manner, does it not? So should your whole body and fist when you perform Heng Chuan. Look second at its element, Earth. What is the first thing that comes to mind when you think of the ground, earth? Words like solid, firm, consistent, come to mind. Could we not say as a general quality th at the "Earth' is consistently solid? So should the general quality of Heng Chuan be when you perform it. Each element of the Wu Hsing is unique and different in this respect. Hence the attitude of practice is also different in each action.

Many people will ask why the meridian structures are associated with the Wu Hsing postures, and is this association simply a convenient tie-in to medicinal five element theory? The answer is a definitive no! The postures themselves, if practiced correctly, harmoniously align the body's meridian structures so that energy may flow uninhibited through the corresponding channels. There is also another deeper reason for this correspondence.

Just as massage can stimulate energy flow, so can motion. The firing of the muscle/nerve structures that are inherent in each postural change combined with precise mental focus unite to course the body energy through the associated meridians.

To be successful with this approach, one must realize that there are three stages to Hsing I practice. First, the Mind teaches the Body. This is the stage of learning new movements (Hsing). Your teacher shows you what to do, and your mind tries to grasp the concepts and relays commands to the Body to form the postures. Then, later, comes the second stage; you must completely relax all unnecessary "parts" of the Mind and Body and FEEL..... In this way you will begin to slowly realize subtleties that your Mind missed during stage one. The Body is now teaching the mind. Patient, persevering and sensitive effort in stage two will eventually lead to stage three, a True Harmony of Mind AND Body.

Obviously for this concept's workability, correct postural alignment is of paramount importance. It is for this reason that the ancients first recorded the postural premises of Hsing I. To my knowledge, my teacher, Master Hsu Hong Chi, was the first person to record these doctrines in English in his book the Masters Manual of Hsing I Kung Fu, compiled by John L. Price, one of my school brothers in 1977.

There are three main doctrines of Hsing I. The "Seven Stars" doctrine applies solely to fighting, so I will not be discussing that here. The other two, "The Eight Fundamentals" and "The Nine Essences" apply primarily to posture and I would like to list and briefly discuss them here.

(My comments are in Italics)

I will start with The Nine Essences as they are easier to convey and pertain to the "Pi Chuan" posture (Metal Element) of Hsing I.

1. Body, never can be powerful if leaning forward, backward, left or right. This means keep the head erect and the whole spine straight (not rigid). When you drop in posture, drop in the legs, don 't bend your back and misplace your center.

2. Shoulders, must be relaxed and dropping downward. Allow your shoulders to move along naturally with each other. It is through the shoulders that strength from the torso is transferred to the hands. A common problem area for the novice is excess tension in the shoulders. This unnatural tension will block the easy flow of energy through the meridians of the arms. This rule warns against the problem.

3. Arms, left arm stretched forward at chest level, right arm bent around right ribs. Embrace the space of the arm pits. Be bent but not flexed, stretched but not straight. Too bent cannot reach far; too straight cannot be powerful. This references the classic Metal hand position. Energy flows in curves. The curve must be maintained through the whole limb. Do not "ground out" by closing the armpits. Maintain a golf ball size space.

4. Hands, right hand to armpit and then to navel, left hand held as high as the chest. The latter relaxed, the former be strengthened also. Both hands palm side downward, strength be even. The right hand will arc through the left armpit and come to reside at the navel as the posture is formed The left hand is Yang and the right Yin. The Mind must be present in both hands.

5. Fingers, separated, curved as shallow hook, "Hu Kou" (Tiger's Mouth) rounded, taut but relaxed. Focus strength at fingers but never forcefully. Here, strength means "Intention." Do not tense the muscles of the hand, simply stretch them moderately in the physical sense, and then allow your mind to come to reside outward through your fingers to infinity. You are also warned not to force this attitude. "Tiger Mouth" is the space between tip of the index finger and the tip of the thumb.

6. Legs, left to front, right holding back. Be straight but not, be bow but straight, shape of a chicken's leg. The word "holding" here refers to "rooting" through the rear leg. You create a condition of passive flexion to realize a relaxed springiness in the ready position. The correct posture actually resembles that of a chicken.

7. Feet, all toes of front foot pointing forward, never to sides. Back foot close to 45 to 60 degrees sideward, following the lower leg. Separation is up to the individual. Toes be firm. Stand natural for you. Gradually as leg strength improves you will adjust your stance appropriately. Hollow the "Bubbling Well" (Kidney 1) point and passively grip the ground with the whole foot.

8. Hips, be tilted upward and forward so that "Chi" can be transferred to the limbs easily, or energy will be scattered. Do not force, just passively bring the pelvis forward and align the lower lumbar with the rest of the spine.

9. Tongue, "Chi" will be weak if tongue is not raised to the palate. Energy will sink to the Tan Tien if eyes staring. Hair standing, muscle on face be iron and inner organs are hardened. I save the most difficult for last. The tongue must be stuck to the palate just behind the teeth to connect the circuit of the Du (Governor) and the Ren (Conception) meridians. The tongue acts as a fuse and if this connection is not formed, your practice may lead to over accumulation of "Fire" in the Brain. It is important to realize that you do not "Stare," AT anything, rather, by diffusing your focus and relaxing, the "Chi" will sink of its own accord. When this occurs, the "Chi" will circulate freely causing a sensation of your hair standing on end. Betray no emotion while practicing, as this will tend to draw the mind outside, removing vital energy circulation through the organs. Kept inside, the organs will be protected (hardened).

(Again, my comments in Italics)

The Eight fundamentals have many levels of interpretation. Far too many to discuss here, so I shall list them and make a very brief comment on the key phrase of each. The rest will come clear little by little as the student progresses. They should be re-read occassionally, pondered a bit and put away until later. In this way, they will become ingrained in the practice.

3 UPTHRUSTS:
Upthrust your head as if upthrusting the roof.
Upthrust your tongue to the palate.
Upthrust your palms upward as if upholding objects.
Understanding the three upthrusts, strength is built to lift the trees.
Here, strength means unified strength of Mind and Body.

3 SUPPRESSES:
Suppress downward your chin but gaze straight forward.
Suppress your hands with upper arms but be natural.
Suppress your feet with waist and back but be closely linked.
Understanding the three suppresses, Spirit and Mind are induced.
By observing the three suppresses, the three gates of the spine (WeiLu, Ming Men, Yu Jen) will be allowed to open and energy will ascend the spine to the Occiput or Crown point (Pai Hui).

3 CURVES:
Curve of the shoulders and back to be a hemisphere.
Chest curved, Chi is broadened. Hu Kou (Tiger's Mouth) to be curved as a crescent moon.
Understanding the three curves, the secret is unveiled.
The "secret" here is Chi circulation.

3 EMBRACES:
"Tan Tien" (Lower abdomen) to be embraced with Chi as the root.
Heart to be embraced with body as the basis.
Arms to be embraced with four limbs firmly still.
Understanding the three embraces, body is guarded.
Guarded against illness and attack.

3 SINKS:
With Chi sunk in Tan Tien, illness is excluded.
With upper arm sinking downward, deep meaning there hidden.
With elbows sinking downward, shoulders are the roots.
Understanding the three sinks, body is keen and shrewd.
Ready to issue energy with great speed and power from one’s center point.

3 CRESCENT MOONS:
Arms as bows like the crescent moon.
Wrists thrusting outward like the crescent moon.
Legs and Knees bent like the crescent moon.
Understanding the three crescent moons, posture is best oriented.
For ease of energy circulation and usage for power.

3 STOPS:
Neck shortened and upward stopping, body is upstraight.
Body stop on four sides.
Legs and Knees downward stopping as roots of trees.
Understanding the three stops, Kung Fu is well rooted.
In Kung Fu, "Rooting" is a term which refers to a part physical, part mental 'linkage" to the Earth under one's feet.

3 SENSITIVES:
Eyes sensitive.
Heart sensitive.
Hands sensitive.
Understanding the three sensitives, posture is invincible.
Here, the invincible is referencing fighting technique. The Eyes must watch for subtle change in the opponent, the Heart must feel for subtle changes of intensity in the opponent, and the Hands must stay light and alive, attaching to and guiding the opponents flow of motion and energy of attack. Otherwise the response will be less than adequate.

The Twelve Animals of Hsing I also play an important role in the development of the practitioner. They each have a physical benefit, a metaphysical benefit, and they all have elemental relationships, so that they further the overall health benefits of the discipline. I have briefly listed them here. The physical trait is listed first, the metaphysical second, and the elemental relationship(s) last.

DRAGON strengthens the legs and torso. It reduces Fire in the brain. (Metal, Fire). MONKEY quickens the hands. It pacifies the Spirit.(Water, Earth). TORTOISE improves the balance. It strengthens the Chi of the bones and tendons. ( Earth, Water). COCKEREL quickens the feet. It tones the Spleen and Stomach. (Water, Fire, Metal). SPARROWHAWK stabilizes the center. It exercises the Chi of the Hypogastrium. (Earth, Water). SNAKE improves swift directional change. It "Rubs" the Yin and Yang of the Spine. (Fire, Wood, Earth). PHOENIX strengthens the arms. It tones the Kidneys. (Metal, Water). TIGER strengthens the Spine. It purifies the breathing. (All Five Elements). HORSE teaches expansion power. It tones the Heart. (Fire, Wood). CHICKEN strengthens the feet. It tones the Liver. (Wood, Fire, Earth). EAGLEBEAR strengthens the Shoulders and Hands. It circulates the Breath. (Metal, Water). SWALLOW teaches low basin strength. It improves Mind/Body coordination. (Fire, Water).

When the Animal Hsings are performed, one must try to capture the essence of the animal nature, NOT merely perform the movements as a human dance. Each Animal Hsing also has a standing Chi Kung posture that goes with it. They each have a different breath track visualization and purpose of practice. There will perhaps be a chance to elaborate on the "Twelve Animals. Chi Kung" in the future.

The character for "I" in Hsing I is usually translated as Mind or Intellect. To be more specific, it should be translated as Will, or better still, Intention. I am often asked to define intention, and I have come to rely on a simple analogy of a Cat and a Mouse Hole.

If you have ever had occasion to watch your pet cat stalk a mouse at its place of residence, you may have noticed the sheer intensity of the cat's focus. It will sit completely motionless in front of that mouse hole except for maybe the occasional twitch of tail tip, and NOTHING will interfere with its concentration. Its whole being is filled with only one "Intention" and that is to get the mouse. This single focus of energy is what is meant by "I". It is important to remember that to apply this concept in practice, mental clarity is essential. you must visualize in exacting detail the desired position. The more coherent the image, the better the result. If the Mind is scattered, so shall be the Chi, and the result will be minimal. In time, through repetitive practice, this procedure will become totally natural. The focused imagery and the firing of the energy will become as a Mental Pulse. "As Fast As You Can Think, You Can Be", my teacher, Master Hsu Hong Chi, used to say. Make no mistake! The Mind is an extremely powerful tool if properly trained and disciplined. What separates expert from novice is self doubt!

Hsing I contains many diverse types of meditative practices and postures. Standing, sitting and kneeling postures are employed to stimulate Yang, Yin, and Yin/Yang circulation to accomplish various things. I will confine my remarks to only base premises of meditation in this school.

The first level of meditation involves freeing all of the energy pathways in the body so that they are devoid of any stagnation or blockage. This is done systematically, beginning with the Du and Ren Pulses, and progressing through the pulses of the arms, then the legs, then total integrative patterns. Continued practice will lead to a condition known as "Fluid Stillness", meaning Chi circulation can be consciously controlled while remaining still. The higher phase is deemed "Fluid Motion", meaning Chi circulation can be controlled while moving through the forms. To integrate a meditative state of awareness into one's form is a highly desired goal and many years in the making. Make haste slowly.

Always remember that Hsing I should be practiced at three different speeds. Each speed will serve a different purpose. Slowly, for correcting the form and practicing beginning stage mental focus. Moderately, to develop fluidity in motion, let the Chi lead you. Quickly, for developing Martial capabilities. To neglect any one will negate balance in the practice of the discipline.

Also remember that there are three attitudes of energy expression. 1) Practice with Visible Strength. This is what the novice does when trying to use power. It is obvious and unrefined. 2) Practice with invisible strength. This is what the expert does when using power. Subtle but explosive ripples appear and disappear as if by magic. He is issuing "Jing". 3) Practice with Refined Inner Strength. This is the advanced Internal work utilizing only "I" Intention in the work of the form. Many years are required to reach this level.

The goals of Hsing I Practice are the named "Three Treasures" of Taoism. Transform "Ching" to "Chi", "Chi" to "Shen", and "Shen" to Emptiness. This is a very deep subject, enough to justify a thesis all its own. The following is an extreme over-simplification of a complex of principles.

"Ching" is usually translated as Seminal essence. It also implies one's vital essence, powerful and undisciplined. This energy must be nurtured and refined to "Chi". "Chi" in this context means a refined state of energy permeation. One then should turn this vitality toward achieving "Shen", Spiritual awareness and balance. "Shen" then is refined to Emptiness, sometimes called the state of "Mind of a Child", with all the wisdom of the ages. A profound state of "Non-Attachment" and hence Personal Power.

Please realize that this short paragraph does not even begin to do justice to the profundity of these concepts. Perhaps in the future there will be a chance to elaborate.

There are many paths and many obstacles upon them. This is one discipline which provides realistic courses of action to achieve growth in many areas for the student seeking self realization and enlightenment.