Xin Yi Ba

Xin Yi Ba

Xin Yi Ba is the highest level of the secret skills of traditional Shaolin gongfu. It is of considerable interest to many people. The information given below has been translated from a copy of the original manual, combined with some explanations from Shi Xingxiao’s own training experience at the Shaolin temple. The theory of Xin Yi Ba is very difficult to translate, but a brief outline has been attempted here.

Xin Yi Ba is also known as Chu Jue Tou (锄镢头). It was developed by Shaolin monks through using Gongfu movements while farming. The exact date of the founding of Xin Yi Ba can not be traced because of the number of disasters which befell the Shaolin temple -- resulting in the loss and destruction of many valuable historical manuscripts. Xin Yi Ba was, however, already very famous during the Song Dynasty.

At present some wushu practitioners in Dengfeng claim that they know Shaolin Xin Yi Ba. They may have been taught a few movements when Master Wu Shanlin was invited back to the Shaolin Temple to teach for three years in the 1960’s but in actual fact the Xin Yi Ba they claim to know is not the real thing.

Xin Yi Ba consists only of a few main sequences of movements and some secondary movements. When one becomes proficient in mastering these movements, he can create infinite postures of his own. In fact, the study of Xin Yi Ba is to practice and fortify one’s Qi and one’s outer strength with the purpose of manipulating one’s Qi to nourish one’s internal organs and to enrich the muscles of the body. Then one can move the Qi out of the body as well – even, in some situations, protecting the body from being injured. It also helps to create a calm mind, prevent illness and make the body strong.

The study of Xin Yi Ba includes many aspects of different theories and practical training, such as: the three sections (Ming San Jie), the four sensations (Qi Si Shao), guarding the five elements (Bi Wu Xing), The Three Voids -- as well as an understanding of the six combinations (Liu He).

Ming San Jie明三节 – the understanding of the three sections

The body has three main sections: hands to shoulders (upper section), chest to waist (middle section) and hips to feet (root section).

Each main section consists of three other sections:
Upper section: hands (upper), elbows (middle) and shoulders (root).
Middle section: chest (upper), heart (middle) and lower abdomen (root).
Root section: feet (upper), knees (middle) and hips (root).

The relationship between the three sections has its own unique function. For example, when a movement is performed from one of the three sections, the other two sections must be in harmony in order to generate the power from the movement performed. This means any movements must be supported by the power generated from the whole body. This is explains how important it is for practitioners to understand the San Jie.

Qi Si Shao-齐四稍 – the four internal sensations

According to the original gongfu theory, all parts of the body are connected to the central nervous system; for example, the hair is assumed to be the ending of the blood, the nails are the ending of the ligaments, the teeth are the ending of the bones and the tongue is the ending of the muscles.

While practicing, it is possible to experience sensations such as the hair lifting the scalp, the nails trying to penetrate the bones, the teeth biting through steel and the tongue trying to push the teeth out of place. These sensations are symptoms of the internal power that is being generated. As the Qi rises from the Dantian, an involuntary sound is produced with each movement, all parts of the body are set into motion and the internal power can expressed maximum effectiveness.

Bi Wu Xing 闭五行 -- guarding the five elements

Our Chinese ancestors used the theory of the five elements to explain the relationship between the five major organs of the body. They considered the world consists of five elements: metal, wood, water, fire and earth -- which should exist in a balance and harmony with each other. In later years, the ancient gongfu practitioners use the theory of the five elements in gongfu training as well. For example, the hand is linked to the heart which represents the element of fire and the nose is linked to the lung which represents the element of metal. Fire is capable of melting metal, thus the nose can be damaged easily by the hand. The five major organs are like five entrances of the body: one has to guard one’s own entrances and restrain one’s opponent from attacking them.

San Kong -- three voids

The key points of practicing are about the “void” -- also known as “Emptiness”. These consist of “the Emptiness of the heart” (心空), ”the Emptiness of the body”(身空） and “the Emptiness of the eyes”（目空）.

The Emptiness of the heart, (心空) Xin Kong, enables one to purify the heart and calm the mind, which makes one thought-free and fearless.

The emptiness of the body, (身空) Sheng Kong, enables one to release any tightness in the body so that one can move fluently and smoothly.

The emptiness of the eyes, (目空) Mu Kong, enables one to consider everybody and everything as beneath one’s notice so that one assume superiority and thus shows no fear when facing the enemy.

When practicing gong-fu, it is very important to understand the theory behind the method. Only by understanding what every part of the body is used for in each movement will one's practice be effective and efficient.

The theories explained above are only some of the requirements of the practice of Xin Yi Ba. There are many more which can not be put into words but must be experienced personally through training.