Chinese Kungfu

Introduction of Chinese Kungfu

Chinese Martial Art (Wushu 武术 or Kungfu 功夫) is an integral part of Chinese culture. The Chinese term, Wushu, means the art of fighting, or martial arts. Wu means military or martial, and Shu means art. Wushu was initially a military training method closely related to ancient battles. Many styles of Wushu such as strength training, fencing, staff sparring, spear training, and others are still used today by policemen and soldiers. Currently, Wushu has become a formal branch of study in the performance arts, and athletic and aesthetic performance and a competitive sport. Practiced by the young and the old alike, Wushu remains the most popular national sport in the most populous country in the whole world. However, it is no longer practiced only as a system of aggressive maneuvers used in battles. In fact, it is often taught and studied for purposes of health, self-defense, recreation or performance. A good case in point is Taiji Quan in this respect Chinese martial arts enjoy a long history, and the earliest forms date back to over two thousand five hundred years ago. That was when the first leader in Chinese history started the practice of horn-butting and employed it in war. Chinese martial arts are mentioned in traditional Chinese philosophy, and many forms are recorded in various documents.

The knowledge of classification is necessary since it facilitates the understanding of Chinese martial arts. Some styles are named according to the rating such as Hou Quan which means monkey boxing. One style can be classified according to different standards. Accordingly, Shaolin Kungfu can be classified as external styles or northern styles and Wudang Kungfu as internal styles of southern styles.

Chinese martial arts training includes such elements as basics, forms, applications, weapons, philosophy, ethics, and even medical practice. In recent years, many young people turn to taekwondo and karate because Chinese martial arts training demands much time and effort, and there is not a defined grading system. There seems to be no end to such training and young people do not seem to have enough time for it.

Shaolin and Wudang are the two major schools of Chinese martial arts. Both are popular and have attracted learners around the world. Shaolin Kungfu, which is closely related to Buddhism, is one of the ways the monks in the Shaolin Temple practice Chan Buddhism. Wudang Kungfu is closely related to the native Chinese religion Taoism, a profound system of philosophical theories. Without proper knowledge about their religious backgrounds, a Kungfu practitioner will not truly understand Shaolin Kungfu and Wudang Kungfu.

The knowledge about martial arts morality is also indispensable since it is a system of guidelines about how to learn Kungfu and how to apply the Kungfu that a practitioner has learned. Learning martial arts morality can give a learner insight into the meaning of Kungfu and guard against the wrong use of it.

From a cultural perspective

Kungfu reflects the character of Chinese people and applies their unique understanding of theory and principle to combat. It differs from European and American boxing, which are widely known to be violent; and from Japanese Karate, which possesses the cultural characteristics of an island country; it is also different from Muay Thai, which has characteristics of strong jungle fury. Kungfu is a particular balance between hard and soft, and extrinsic and intrinsic values, which not only how the robust beauty of one's figure, but also the meaning of profound elegance. Apart from simply combat techniques, martial arts are rooted in Chinese philosophy, containing ancient Chinese philosophers' understanding of life and the universe.

Kungfu, which aims to improve health and self-defense, begins by fostering one's moral character. The martial art movements are physically demonstrated while internal thoughts are static and neutralized; the energy is thus fierce on the outside and quiet on the inside, static on the inside and dynamic on the outside. Kungfu is not fond of bravery, nor fighting. Like still waters, peace and quiet are considered the highest realm of martial arts.

Having survived the vicissitudes of life while maintaining all of its strength and vitality, some even believe Kungfu to be the epitome of Chinese traditional culture and national spirit.

The Origins of Kungfu

Kungfu was historically termed "Quan yong” or martial arts. But fairly recently, the Chinese government changed the term to "guoshu” during the Republican Period (1912-1949) while foreigners call it "kungfu.”The Chinese martial art was rooted in the war between humans and animals among the tribes. An excerpt from The Book of Poetry traces the martial art back to the Spring and Autumn Period (770 BC-476 BC). Further passages from Zhuangzi recorded over three thousand swordsmen of King Zhao (in the late Qin Dynasty) fought with each other day and night, and never grew tired of fighting. During the Han Dynasty (202 BC-AD 220), the practice of martial arts made remarkable progress. Many paintings on relief stone sculptures from the Han Dynasty, which were unearthed in Henan, describe the martial arts movements in varied forms, including similarities to fencing, painting, sword playing,  snatching spears empty-handed, and bayonet practice using a sword and lance~all of which reflect the "solo" and "sparring" forms of martial arts.

Following the Spring and Autumn Period, Taoism was formed, and famous Chinese philosopher Laozi advocated for the "renewal of oneself while embracing perfect peace," and for the "unity of body and mind while concentrating on breathing" while Zhuangzi essentially proposed the idea of "exhaling the old and inhaling the new” The Xingqi Yupei Ming, or the Qi Circulation Inscription, from the Warring States Period (475-221 BC) recorded the Qi-promoting method. Laozi and Zhuangzi's theory of "cultivating qi" combined the theory of yin-and-yang with the five elements: metal, wood, water, fire, and earth. This became the training basis for the internal exercise of Kungfu. Some of Laozi's philosophical theories, such as restricting action through silence, conquering the unyielding with the yielding and "cats hide their paws" were absorbed by various styles of Kungfu and were considered the principles of internal styles of martial arts.

Cultivating extrinsic and intrinsic values and unifying the body and soul make up the basic characteristics of Kungfu. Throughout the process of historical development, martial arts have integrated the promotion of qi while martial artists have worked to transfer the potential energy in their bodies through systematic Qi-promoting training to achieve the goal of "mind leads qi and qi promotes the strength." During the Song (960-1279) and Yuan (1271-1368) Dynasties, martial arts began incorporating the Qi-promoting methods. The Shaolin kungfu matured by the end of Ming Dynasty (1368-1644) and the Wudang styles grew out of the same period; both are seen as natural trends in the historical development of martial arts.

Characteristics of Chinese Kungfu

As the offspring of the history and culture of the Chinese nation, Chinese Kungfu holds the special internal features and temperaments of the Chinese nation. Chinese Kungfu has its own national characteristics, which differ from foreign combat techniques.

Systematic

Among the historical and cultural heritage of the Chinese nation, Kungfu is a large and complete system. Compared to other cultural heritage, it has relative independence.

The Chinese Kungfu has many schools. Almost all Kungfu schools take the Yin and Yang and Five Element Theory as the common basis of philosophy and regard "harmony between soma and spirit" and "harmony between Quan and Dao" as the end result of Kungfu exercises. In view of the theories on Quan techniques, Chinese Kungfu develops complementary to Confucianism, Buddhism, and Taoism. The exercises which benefit the internal organs mainly borrow ideas from traditional Chinese medicine and the Taoist practices of maintaining good health. Therefore, Chinese Kungfu combines the philosophy, medicine, the art of attack and defense, and practice of maintaining good health, to make up one large and profound theoretical system. This makes the martial art unique around the world.

Other internationally popular combat techniques are characterized by speed and strong movements. But despite their respective theories, such combat techniques lack discussion on connotation; the theories only focus on the external movements of the attack and defense movements. Some combat techniques used in Muay Thai only have simple forms and no set exercises. It has speed and strong movements, but no devotion to deep theories reflecting the psychological features of Southeast Asian peoples. Karate from Japan evolves from the Shaolinquan of China, reflecting the Yamato characteristics of perseverance, emulousness, valor, and discipline. Boxing reflects the psychological features of Occidental peoples, including enjoying exercises and pursuing stimulation. By contrast, Chinese Kungfu is characterized by the profound connotations, the gentle manners, the harmony of dynamic and static movements and the integration of strong and soft strength. Such characteristics are part of the psychological features of the Chinese nation.

Strict Order

Regardless of the schools, there are strict rules to practicing Kungfu. Kungfu learners must follow certain orders; there are no shortcuts. Most schools teach the course from the basic techniques; Quan and weapon techniques are exercises meant to benefit the internal organs. It first begins with a series of external-internal exercises, a process of macro-micro level techniques, which are followed by internal-external exercises, a process of micro-macro level techniques, which completes the course. At this stage, learners are able to integrate body and spirit and obtain internal and external harmony.

The strict orders of Chinese Kungfu are based on the combination of ancient combat techniques and the Taoist methods of maintaining good health, which is unique in the world. However, there are some similarities among the strength- based Muay Thai and boxing, which are equivalent to the strong strength of Chinese Kungfu. Although Japanese Karate contains exercises which benefit the internal organs, it still gives top priority to strong strength. Because both Muay Thai and Japanese Karate focus on the actual combat, they are inferior to the strict orders of Chinese Kungfu.

Principle of Gradualness

The principle of gradualness is another feature of Chinese Kungfu. This requires a lot of patience and persistence to learn. The course only can be completed gradually and is impossible to succeed quickly. Because Chinese Kungfu places a high demand on the basic techniques and attaches great importance to the rudiments, the actual combat techniques are seldom passed to the beginners. And because Chinese Kungfu regards the exercises which benefit the internal organs to be the foundation, and pays great attention to the practices of maintaining good health (nurturing qi) and moral cultivation (setting moral values), the combat techniques have never been put first. Such combat techniques are quite different from those of the foreign combat techniques.

Unlike Chinese Kungfu combat, Muay Thai, Japanese Karate, and boxing all aim to destroy the object. Though they have their basic techniques, the actual combat exercises are taught after the basic techniques are learned. This enables beginners to master some combat techniques quickly. People learning Muay Thai can participate in a Kungfu contest on stage after five years of three-stage exercises including basic exercises, single movement practice, and simulated combat practice. However, five years only allows the strong strength to be practiced, which is the primary stage of Chinese Kungfu. If a Muay Thai learner and a Chinese martial arts learner fight each other after five years of exercises, the latter will likely be unable to withstand the fierce attack of the former. If the combat is held after ten years of practice, the latter is unlikely to be defeated. If the combat is held after 15 years of exercises, the latter will surely be the successor. This is because the foreign combat techniques mainly depend on the strong strength and are too eager to attain quick success and instant benefits. While some Muay Thai boxers make their fortune from the techniques, their strength is quickly sapped after they reach the age of 30. Meanwhile, many Muay Thai boxers endure injuries during combat, which are hard to relieve due to the focus on strong strength and lack of exercises to benefit the internal organs. Therefore, longevity in the foreign boxer and Muay Thai boxer is rare. As for the Japanese Sumotori, they usually only live about forty years, similar to the Muay Thai boxer.

The principle of gradualness determines the long journey of progress when beginners learn combat techniques. Because Chinese Kungfu combines the practice of maintaining good health, the martial art can help practitioners lead a longer life. As long as the learners keep practicing the exercises year after year, they can master enough of the actual combat techniques needed to prolong life. Such gradualness can also be seen clearly in age. Foreign boxers usually reach their prime between the ages of 20 and 30. However, Chinese Kungfu masters often mature after the age of 30. Some reach a zenith around the age of 40, and their signature techniques marking their fame remain unchanged even into their sixties and seventies, or longer.

Nurturing qi and Moral Cultivation

Chinese Kungfu regards moral cultivation as its foundation. It advocates nurturing qi, integrating law and promotes both civil and military ability, going against aggression and violence. Many Kungfu masters regard the practice as a means of moral cultivation and health maintenance. The Chinese Kungfu circles always give top priority to Kungfu ethics. Every Kungfu school has established strict regulations. Anyone who does evil or harm regardless of their martial art techniques is unwelcome among the Kungfu circles. Various schools in the Kungfu circle also admonish their followers not to fight with others, cause trouble, or bully others ignorant of Kungfu. They advocate helping others for a just cause, wiping out bullies and helping the downtrodden.

Chinese Kungfu regards the exercises to benefit the internal organs as its foundation, and base exercises on nurturing qi. Nurturing qi aims to reach Taihe (grand peace), which is impartial and combines softness and firmness. The Qi of grand peace runs in the opposite direction against the emulative thoughts. Qi is harmonious with rationality, while Quan is harmonious with the law. The more prosperous the qi is, the weaker the emulative thoughts become. The more achievements made by the Kungfu learner, the better the temperament of the Kungfu practitioner becomes; Kungfu learners rarely show off their powers. Moral cultivation and nurturing qi are the unique guiding concepts of Chinese Kungfu.

Aesthetics

Most set exercises and movements of Chinese Kungfu have an aesthetic feeling, which lies in the attack and defense movements. The set exercises combine the dynamic and static movements. They are highly diversified and characterized by unique rhythmic sensation and beauty. Chinese Kungfu displays the movements and shifts under certain time-space conditions by vigor strength and quick speed. Moreover, the set exercises are difficult and can show the courageous and enterprising spirits of mankind. Aesthetically, Chinese Kungfu is diversified. The Quan techniques of Piguaquan, Bajiquan, Chaquan, and Huaquan are quick-paced, elegant and full of masculinity. Meanwhile, Shequan (snake boxing) uses movements that wriggle like a snake and are full of femininity. The Baguazhang and Taijiquan combine its dynamic with static movements, softness with firmness, and the beauty of masculinity and femininity. Its aesthetics styles are diversified and full of aesthetic feeling. No other combat techniques can be compared to Taiji.

Fundamentally, the aesthetic value is contradictory to the combat function. Many practical movements of Chinese Kungfu lack aesthetic value. Over the development of more than 2,000 years of Chinese Kungfu, it has experienced a simple to complex progression, followed by a complex to a simple state. Chinese Kungfu was simple and never used to have so many schools and Quan families. But a number of schools of martial arts thrived and diversified during the Song, Yuan, and Ming dynasties. Kungfu entered its golden age in the early Qing Dynasty. Some Neijiaquan (internal martial arts) such as Taijiquan, Xingyiquan, and Baguaquan emerged in the late Ming dynasty. Neijiaquan allows a smaller force to defeat a larger one and also enables simplicity to replace the complex. Its contents and set exercises later become concise and practical. Such trends also appear in the development of many schools of Waijiaquan. It reflects the law of development of Chinese Kungfu. The combat function is always first in Kungfu, which defines the trends of Kungfu development.

The aesthetic value is always secondary and occupies a subordinate position.

In a word, Chinese Kungfu is unique and one of the most natural forms of traditional Chinese culture. Any form of foreign combat techniques bears no comparison with it. Chinese Kungfu has made its presence on the world combat stage with its unique combat techniques and practice methods. The truth verifies that Chinese Kungfu hails in no comparison to any other combat technique in the world.

Chinese Kungfu and Chinese Culture

Kungfu, a collection of thousands of years of human wisdom, embodies the traditional national culture in the martial art form and also reflects the self-defense and health practices of Chinese people. The core philosophy of Kungfu is drawn from the Confucius principle of physical and mental integration combined with neutralization; the Taoist principle of dynamic balance; the Buddhist principle of showing cultural syncretism of Confucianism, Daoism, and Buddhism in China; and the Eastern theory, which believes man is an integral part of nature.

Compared with other Chinese cultural forms, martial arts are seen as a highly exclusive cultural system. Except the Buddhism practices introduced during the Han and Wei dynasties (202 BC-AD 265), Kungfu was hardly affected by external influences. Martial arts were essentially derived from the lower class, which reflects the character, thinking patterns and behaviors of China's ancient lower class. Therefore, martial arts should belong to a purely civilian cultural class. Against "elegant cultures" such as music, chess, calligraphy, painting, and poetry, martial arts appear hard and rough. At the same time, though Kungfu maintains the simple and unsophisticated appearance of the country, it is characterized for its robust beauty and is still considered as a piece of pure land in the field of Chinese traditional culture.

Kungfu and Regimen

Chinese Kungfu highlights the harmonization between soma and spirit and combines the inner and outer qualities. By nurturing a good temperament that fills one with vigor and vitality, and offering exercises to help lead a longer life, Kungfu has long been considered as an effective way to maintain good health. And while it is also credited with helping to build a strong immune system to fend off sickness, keeping an aging body in good spirits, some still question whether this is true.

Good physical fitness differs from a prolonged life, despite their links. There are many facts that prove longevity is a complex issue which involves a wide range of factors. Practicing Kungfu or Qigong is just one of the factors associated with living a long life, but they are not the only ones.

Kungfu may keep one fit

It is widely known practicing Kungfu may help build a stronger body, but maintaining physical fitness is seen as more of an outer appearance. Therefore, Kungfu's role of maintaining good health is reflected more in the exercise it offers for the central nervous system and inner organs. According to the ancient Chinese regimen, "essence, energy and spirit" were the three key elements to living well. Here, the essence refers to the original essence that comes from the kidneys and is fundamental to human life, known as "Mingmen" (not Mingmen point). "Energy" refers to the original vigor that is innate and rests in the kidneys, time, the "spirit" refers to the fact that human nature and true minds are the outer reflections of "energy.“

"Essence, energy and spirit" are all provided at birth but are later reduced and damaged by various emotions and desires that come successively in later days. This leads to weakened vitality, all sorts of diseases, extreme tiredness, premature aging and a shortened life. The Taoism Culture of Health Preservation in ancient China stressed the need for humans to develop innate energy with acquired energy to help restore essence, energy, and spirit to its original state, helping achieve perfect integration and harmony between humans and nature.

Some consider the practice of Taiji to be capable of improving the physical fitness of human bodies both inside and outside, balancing Yin and Yang, and allowing for energy and blood to flow more smoothly, to prevent high blood pressure and many chronic diseases. For example, the Nine Palace & Eight Trigram Palm is believed to renew the cell membrane, enhance body immunity and prevent cancer diseases. The Taiyi Wuxing Quan is said to help balance the functions of internal organs, keep blood lipids down, increase lung and heart performances, improve blood circulation and thus prevent coronary heart diseases. Taiji boxing, so long as it is practiced continuously and correctly, is also associated with helping to build strong bodies. Moreover, the combination of Taiji exercise and energy circulation are said to bring overall benefits to human health.

Chinese Kungfu also includes many health preservation practices, and the "stake skill for better health" in the Xingyi Boxing is a case in point. The stake skill, based on the principles of "making both body and mind relaxed/' makes the practitioner mentally silent and focused through a combination of still or slow, gentle motions. The process regulates the excited central nervous system and removes the chaos and tiredness in human brains while activating the physiological functions of various human systems, improving internal organ performances and thus, keeps one fit both physically and mentally. Xingyi stake skills include dragon-like Kungfu, tiger-like Kungfu, ape-like Kungfu, bear-like Kungfu and health regulation Kungfu, which are suitable for the old, weak or those with chronic diseases.

A Kungfu master who has been cultivated both internally and externally, and has both superb martial skills and morals, will always maintain their peace of mind and will neither be corrupted by wealth nor shaken by horror or dishonor. They will never seek power and wealth, nor will they be upset about gains or losses in life, or flaunt their martial art skills. The role of Kungfu in health preservation can be best displayed in such Kungfu masters. Kungfu, therefore, nourishes and purifies the spirit. Physical fitness is just an outer form of effect from the practice, while a peaceful mind and the power to master oneself represent the inner fitness in the most critical sense, which is the essence of Kungfu as a tool for maintaining good health.

Following the law of nature is the key to longevity

Due to the number of older adults with silver hair who have practiced Kungfu all their life are vigorous and walk at a brisk pace, it has been proven Kungfu leads to longevity. Kungfu practicing indeed helps prevent disease and prolongs human life, but begs the question: how many seniors over the age of 100 practice Kungfu? 

There are some Kungfu practitioners who have lived for 90 years and longer among the superb Kungfu masters, such as Yang Yuting (1887-1982) who practiced Taiji; Ma Meihu (1805- 1924) and Liu Wanyi (1820-1918) who practiced Xingyi Boxing; Zhang Zhan'ao (1817—1916) and Wang Ziping (1881-1973, who practiced spring kicks. Still, despite the existence of many long¬time Kungfu practitioners, the lifespan of some modern Kungfu masters was not that lengthy, and those who practice the same kind of Kungfu may not necessarily lead the same length of life. The Taiji master Wu Tunan (1884-1989) died at the age of 105, while Yang Chengfu, Li Yishe (1832-1892) and Chen Zhaokui (1928-1981), who were also Taiji practitioners lived only for 50 to 60 years. Of course, human longevity depends on multiple factors like inheritance, economic situations, living conditions and psychological qualities, but such cases also reveal that practicing Kungfu is not the only precondition of longevity, and does not necessarily bring about a prolonged life.

Mastering basic skills and turning brute force into latent physical force is the first step to learning Kungfu. Beginners must practice every day all year round regardless of rain or snow. But, those who learn Xingyi boxing risk injury to their legs and feet if they use too much force, and these injuries are often overlooked when young, instead of affecting the Kungfu master as they age. Moreover, certain kinds of Kungfu skills, such as stake kicking Kungfu, iron head Kungfu and iron arm Kungfu, are more prone to causing permanent damage to the bones and muscles of beginners who are young, aggressive and eager for success. Outer injuries, therefore, are likely to occur when practicing obvious force.

When it comes to practicing potential force and neutralizing force, internal energy based and masculine energy is gradually weakened. Internal energy cultivation mainly requires individual contemplation and guidance of thought more than communication with other fellows. Masters teach their pupil's more routine skills and less internal energy. Therefore, many Kungfu practitioners typically develop their internal energy little by little, and in the exploration process, detours and deviations are quite common.

Internal energy cultivation involves quiet and clean surroundings apart from the concentrated spirit of the individual. Unexpected shock can easily scatter their energy, or even disturb the meridian system, resulting in mental confusion or partial paralysis known as "going crazy and out of control." When practicing the potential force or neutralizing force, therefore, inner injuries are more likely to occur from incorrect practice methods or accidents. Learning Zhoutian Kungfu can cause dizziness, or even high blood pressure if too much force is involved.

Kungfu masters also feature aggressive dispositions and like to compete with each other. Many practitioners traveled through Jianghu after learning real Kungfu and made friends with others by rivaling in Kungfu. The so-called "making friends through Kungfu" refers to making a lot of friends by competing against one another. But injuries are common during competition since both parties regard each other as the deadly enemy and are fighting for survival. Therefore, one has to compete with others numerous times before earning prestigious as a Kungfu master.

Generally speaking, Kungfu masters have a strong sense of winning and losing and have developed the concept of "defeating others with superior Kungfu skills" from the moment they start learning Kungfu. Affected by such ideas, Kungfu masters are usually on alert and are ready to compete with others at any time and any place. This also teaches them to be sharp. The psychology of being alert at all times ensures the Kungfu masters are in a constant state of nervousness, which allows them to develop into an intangible spiritual pressure that modern medical science believes is harmful and contributes to cardiovascular disease or cancer.

In summation, Kungfu masters do not necessarily enjoy a longer life due to the discussed physical and mental reasons, and practicing Kungfu does not necessarily result in longevity. Nearly nine out of 10 seniors around the age of 100 are not Kungfu practitioners. But, many of them also live in pollution- free villages, where the air is fresh. It not only allows elders to be open-minded and shielded from world strife, but also enables them to lead a thrifty life without unhealthy hobbies like smoking or drinking, or overstress of physical labor, which are the reasons for their longevity.

Classification of Chinese Kungfu

It is not an easy job to categorize Chinese Kungfu because of the sheer number and variety of styles that exist in China. Traditionally, Chinese martial arts are classified according to one of the following three methods: internal or external styles, Southern or Northern styles or “Shaolin” also known as “Wudang” or “E, mei.”

Sometimes a distinction is made in Chinese Kungfu between “external” and “internal” Kungfu. According to this distinction, external Kungfu exercises the tendons, the bones, the muscles, the skin and all the other parts of the physical body whereas internal Kungfu helps train the spirit, the Qi (vital energy that is believed to flow through the body and the mind). External training can give the practitioner a strong and supple body while internal training can adjust the body and the mind, strengthen the internal organs, and boost the circulation of one’s energy. Internal training is essential for Chinese Kungfu as a Chinese saying advises: “ Practicing boxing without practicing Qigong will come to nothing.”

Chinese Kungfu can also be classified according to location as in Beiquan (Northern styles) and Nanquan (Southern styles), which are differentiated according to what part of China the styles originated. Chinese martial arts may even be classified according to their provinces or cities. A noticeable difference between northern and southern styles, which merits attention, is that fast and powerful kicks characterize the northern styles, high jumps and fluid and rapid movement while the southern styles feature strong arm and hand techniques, stable, immovable stances and fast footwork. Classification of Chinese martial arts may also be based on religion, imitative styles, and family styles such as Hung Gar. The following are three examples to clarify this classification system.

Chang Quan

Categorized as a northern style since it is mainly taught in northern China, Chang Quan features acrobatics and agile kicking techniques. Chang Quan can also be classified as an external style because it emphasizes external physical qualities such as speed, strength, and stamina. As a very aggressive style, Chang Quan frequently employs preemptive swarming attacks to overwhelm an opponent before he can react or fight back. Attacks are usually made at long range, with the leg or arm fully extended at the point of contact.

Nan Quan

Mainly taught in southern China, Nan Quan is classified as a southern style. This style, characterized by stances named after animals, such as the Butterfly Stance and the Riding Lion Stance, gives precedence to uppercut when fighting at close range. The style also features agile movement and low, stable stances. Different from Northern Chang Quan, Nan Quan employs relatively few kicks.

Hou Quan

Hou Quan, as the name suggests, is an imitative style that imitates the movements of a monkey. Hou Quan involves quick hands, low fast jumps, fast kicks and strikes, and many other acrobatic moves which are exaggerated to make them more difficult to anticipate. There is much running, nervously looking around, dolling, kicking and punching to the groin area of the opponent. The movements of Hou Quan resemble those of a monkey; hence, the name came into existence.

Physical Techniques

There are four general techniques which apply to all styles: kicking, striking, throwing, and controlling. Besides foot and leg strikes, kicking can also involve tripping. Striking refers to the blows from all areas of the body including the head, the hands, the elbows, the hips, the shoulders, and other body parts. Throwing is used to down an opponent like the techniques in wrestling or grappling. Controlling refers to joint locks, stretching an opponent’s tendon or muscle in a painful manner, striking an opponent’s nerve points, and the obstruction of breath or blood flow.

A clear demonstration of these four techniques is required in Chinese Wushu competitions, and the competitors would be marked down in their scores should they fail to do so.

Training

Chinese martial arts training is made up of these components: basics, forms, applications, and weapons. Whereas different Chinese martial arts styles have varied emphasis on each component, most Chinese martial arts attach great importance to philosophy, ethics, and even medical practice. A complete training system should also provide insight into Chinese attitudes and culture.

Basics

The Basics are indispensable for any martial arts practitioners who want to advance to higher levels of their training. The basics are usually composed of basic techniques, conditioning exercises, stances and simple movements that are performed again and again. Basic training also includes stretching, meditation, striking, throwing or jumping. Without strong and flexible muscles, skillful manipulation of Qi (energy) or breath and appropriate body mechanics, a learner can not expect to learn Chinese martial arts. Becoming a master of Chinese martial arts means becoming a master of all the basics. A common saying about basic training in Chinese martial arts goes as follows.

Both internal training and external training are necessary. External training involves the training of the hands, the eyes, the body, and stances. Internal training involves the training of the heart, the spirit, the mind, the breathing and the strength.

Stances

Stance training is an extremely important part of Chinese martial arts, and its importance cannot be stressed enough as stances are the foundations of all techniques and movement. Proper training of stances is crucial to any martial arts practitioner. Different styles have different names and variations of each stance. Stances can be distinguished by foot position, weight distribution, body alignment, and another positioning. Stance training can be done statically to maintain the structure of the stance through a set period, or dynamically when a series of movements is repeatedly performed. Both the Horse-riding Stance and the Bow Stance can be found in many styles of Chinese martial arts.

Meditation

In many Chinese martial arts, meditation is regarded as an indispensable component of basic training. Meditation, which can serve as a basis for Qigong training, can be used to improve mental clarity and the ability to focus. Meditation helps a practitioner gain a clear mind.

Weapon Training

Training in Chinese weapons is also included in most Chinese martial arts for conditioning the body for coordination and strategy drills. Weapon training is preceded by training in the basics, forms, and applications. Weapon training has the same requirements for footwork and body coordination as the basics because the weapon is regarded as a natural extension of the body. The process of weapon training consists of forms, forms with partners and then applications. Most systems have training methods for each of the major arms of Wushu in addition to specialized instruments specific to the system.

Shaolin Kungfu

Shaolin Kungfu refers to the Chinese martial arts styles that started with and continued at Shaolin Temple, the home of Chinese martial arts. The Shaolin Temple, built during the Northern Wei Dynasty in the 19th calendar year of the reign of Emperor Taihe (495) according to historical records, is one of China’s most famous ancient temples. In Tang Dynasty (618 - 907) thirteen warrior monks helped the Tang emperor rescue his son, Li Shimin, from an army of soldiers. When Li Shimin was eventually named emperor, he called Shaolin the “Supreme Temple” in China and established learning exchanges between the imperial court, army, and the Shaolin monks.

Shaolin Kungfu is extensive. It consists of 36 external exercises and 36 internal exercises. They are called in combination the 72 hand-combat arts of Shaolin. Each kind of exercise has a very close relationship with Qigong.

Shaolin Kungfu is inherited through transmission from the masters to the disciples with strict observance of the rules and regulations. This relationship is the most fundamental demonstration of the patriarchal clan system traditional to the Shaolin Temple.

At present, special organizations for imparting Shaolin Kungfu have been set up in more than 10 countries including the US, Holland, France, Belgium, Italy, Singapore, and Switzerland. People from more than 30 countries and regions have come to the Shaolin Temple for Kungfu training. Likewise, delegations of Shaolin monks have visited many countries for cultural exchanges in Kungfu.

Wudang Kungfu (Wudang Martial Arts)

Wudang Wushu (Wudang Martial Arts), which is closely related to the native Chinese religion Taoism, is one of the key schools of Chinese martial arts. It originated in Wudang Mountain in Hubei Province, one of the four famous Taoist mountains in China, during the Ming Dynasty. The Wudang Taoist Zhang Sanfeng in the late Yuan Dynasty and early Ming Dynasty created the concepts of Wudang Wushu, which solidified his honor as its founder. By ingeniously combining the essence of I Ching and Tao Te Ching with Wushu, Zhang Sanfeng created Wudang Wushu.

Wudang Quan or Wudang Boxing, which is essentially a soft, internal style of Chinese Kungfu, is often practiced for self-defense or preserving health. Wudang Quan values martial spirit rather than strength, focusing on the principle of “levering a ton of weight with four ounces of force” and “letting flexibility control hardness.”

Meanwhile, Wudang Quan is more for defense than attack, as its functions and features also include prolonging life,helping cure and prevent diseases and boosting intelligence. Wudang Quan mainly includes martial arts applied with internal power : Taiji, Xing-Yi Boxing, Bagua Zhang, Baji Boxing and Wudang Sword.

Taiji Quan

Taiji Boxing, beneficial for both internal power and longevity, is a unique and powerful martial art which embodies Taoist philosophy. When Taiji was developed, martial arts were very aggressive, and proficiency was measured by the strength and aggression of attack, emphasizing the Yang (the masculine and positive) and ignoring the Yin (the feminine and negative). Taiji Quan brought the Yin element into martial arts, which was a revolutionary step. In Taiji Quan, a balance between Yin techniques and Yang techniques or a balance between yielding and attacking is employed. It is for this reason that Taiji Quan is described as”a needle hidden in cotton” or “hardness concealed in softness.”

Presently, Taiji Quan is rapidly growing in popularity for the tremendous health benefits which come through practice. Clinical studies have shown that Tai Chi practice can lower blood pressure, reduce nervous tension, and benefit the immune, digestive, cardiovascular and respiratory systems. At this time, over one hundred million people practice Taiji Quan on a regular basis.

The heart of the Taiji Quan System is the practice of the basic forms. Though Taiji Quan is done slowly, the movements are very difficult and strenuous. Regular practice of Taiji Quan greatly improves the functioning of the bodily systems.

About Qigong

Qigong is also called "Neigong” or "Lianqi” in the vocabulary of Chinese Kungfu. The term "Qigong" first appeared at the end of the Qing Dynasty and was called "Xingqi" or "Daoyin" in ancient times. Based on the meridian theory, it is a form of maintaining health using respiration regulation and "qi" circulation as the major method. Qigong is regarded as one of the most traditional Chinese regimens.

Traditional Chinese culture can be considered a combination of Confucianism, Buddhism, and Taoism. As a minor branch of the traditional Chinese culture, Qigong also falls into three categories: the Confucian, Buddhist and Taoist styles. Among them, both the Confucian and Taoist styles took shape very early, while the Buddhist-style Qigong was introduced to China along with the Buddhism.

Confucian-style qigong is characterized by "seated meditation," with "quiet sitting" as the main form. The Taoism qigong, guided by Zhou Yi (the Changes of the Zhou) and the theory of Yin-Yang and Five Elements, boasts a long history, rich literature, and the greatest influence. Given that Zhou Yi is the classic work of Confucianism, the Confucian and Taoist styles can be said to have essentially originated from the same source, affecting each other and penetrating one another. However, Confucian qigong is more influenced by the Taoist style in its evolving process while Taoist qigong incorporates the effort and offers the richest written works.

Buddhist qigong also includes many sub-branches, with the most influential ones being Jingtuzong, Chanzong, Tiantaizong, and Mizong.

Chanzong (Zen Buddhism) has been the most popular one among all the Chinese Buddhist branches since the Tang Dynasty and is followed by Jingtuzong. Chanzong and Jingtuzong merged into one called the  "combined practice of Chanzong and Jingtuzong" after the Song Dynasty. Meanwhile, Jingtuzong advocates pursuing the pure western land of happiness, gaining popularity among ordinary people; Chanzong highlights the power of understanding and thus influences the intellectuals most. Chanzong qigong takes "Chanding" and comprehension as its major forms, and "Zuogong" (also called "Zuochan") is the most common practice. From Tiantai Mountain located in Zhejiang, Tiantaizong advocates Zhiguan Famen, which is used to guide qigong practice. "Quiet sitting" is its major form, which focuses on the sense of qi, accompanied by the self-developed gong.

Mizong, also called Tantra Yoga, was introduced to China from India as early as the Three Kingdoms Period and spread into Chang'an (currently Xi'an) and Luoyang areas in the Tang Dynasty, and later exported to Japan where it was developed into the Japanese Zhenyanzong style. It almost disappeared following the "Huichang Suppression of Buddhism77 in the late Tang Dynasty and the turbulent Five Dynasties Period, but was carried forward in Tibet and evolved into several branches. Mizong is closely associated with the ancient Indian Yoga, its spread, however, is only limited to the Tibet area, but people on the inner land did not learn it until the 1930s and 40s.

In a zigzag-spreading process, Confucian, Buddhist and Taoist styles have all been integrated with each other over a long period, affecting and complementing each other.

Qigong is regarded as a science, but historical reasons inevitably bring a touch of religious and sorcery elements into it. Regimen and qigong have intricate and undeniable links in China, and Neigong in Kungfu is connected to Qigong, too. Qigong must be mentioned here as the issue of Kungfu and regimen is being addressed.

The origin and development of Qigong had a closed relationship with self-aggrandizement.

Since early times, human beings dreamt about a kind of supernatural ability overwhelming all restriction. That was because, in reality, they had been dominated by the laws of nature and had frequently been tortured by nature. Therefore, they relied on this kind of delusion to deal with the weakness and passiveness. Thinking about the myths, they were thought to be the way the early people challenged nature and the cosmos in the delusion.

Later, with the development of society, human beings became more mature, so their delusions began to diminish. However, the self-aggrandizement of human did not disappear, but deposited deep in the soul, turning into a kind of unconsciousness to be passed down from generation to generation.

In fact, because humans do not enjoy being alone, they always challenge nature. After many failures, they continue seeking new targets. Finally, they find the targets - themselves, which are available at all times and mind no responsibility for potential risk.

Few humans and the powerful and changeable nature make up the contradiction between the two parties with great disparity in strength. It seems that human does nothing to their strong opponents, but yet want to challenge their physiological limits. Two thousand years ago in the East, Chinese Taoists began to recognize and develop their physical power with the help of many health-preserving methods, while Indians did so with the help of Yoga. The result of their development was what we call Qigong today.

When developing the physical power, our primogenitors found that, by exercising Qigong, even common people were able to have some unimaginable power. For instance, Qigong can make the muscles of the body as tight as iron and with prodigious resistance to external attack. This kind of Qigong is called "Jinzhongzhao" or "Tiebushan" in martial arts. It can make the bodies of people softer so that they can bend and stretch their bodies flexible, and this is called "Tongzigong" in martial arts. It can also make people more powerful so that they can break stones and bricks using their hands and cut off stone monuments with their feet, which is called Yinggong in martial arts. Also, Qigong can help prevent diseases and maintain health, which enables them to live a long and healthy life, and this kind of Qigong is called Yangshenggong.

In the psychedelic and wonderful Qigong, self-aggrandizement concealed deep inside human hearts can be aroused. Human beings want to surpass themselves, their lives and time, and they are willing to break away from all the restrictions. Therefore, their delusions get excited when exercising Qigong.

Life is what human beings value the most. Chinese people have a profound understanding of this point so that they are more dedicated to developing health-preserving methods than Westerners.

By the traditional Qigong theories, to exercise Qigong well, a person should first maintain a clear heart and conscious, meaning no desire for fame and fortune, being quiet, good endurance, determination, tolerance to loneliness and insight. With these preconditions, the person may succeed.

Qigong is helpful for preserving health. However, the result of the exercises may be different if exaggerated.

Morality of Kungfu

Morality has always been a required discipline in Chinese martial arts society. Teachers have long regarded martial morality as the most important criterion for judging students, and they have made it the most important part of the training in traditional Chinese martial arts. It includes two aspects: the Morality of Deeds and the Morality of the Mind.

The morality of Deeds consists of humility, respect, righteousness, trust, and loyalty. The morality of the Mind consists of willpower, endurance, perseverance, patience, and courage.

Traditionally, only those students who had met these standards of morality were considered to be worthy of being taught. The regulations of Shaolin Temple stated that disciples should be selected with great care, and martial arts should only be taught to those who had proved to be honest and upright. The Wudang School also had five rules on admitting disciples; a low-quality, insidious, bellicose person or one who indulged in excessive drinking would be turned down. Wudang rules also forbade adultery, theft, viciousness, obscenity, and gambling.

Closing Remarks

The Morality of Deeds is more important than the Morality of the Mind because it has an effect on the student’s relationship with their master, classmates, other martial artists, and the general public. Students who are not moral in their actions are not worthy of being taught since they cannot be trusted or even respected. Furthermore, without Morality of Deeds, they may abuse the art and use their fighting ability to harm innocent people. Therefore, masters will normally watch their students carefully for a long time until they are sure that the students have matched their standards of Morality before letting them start serious training.

Essentially, martial arts have a long history of development over the ages. They have proven to be worthwhile if one looks at the number of training schools that have opened and flourished around the globe. Martial arts have been transformed into various styles; however, they have remained relatively true to its origins.