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Internal Style

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 1.  Introduction
 2.  Internal Style
 B. Qi
 3.  Xingyi Basics
 4.  Five elements
 5.  Lianhuan quan
 6.  5 elements 2 man
 7.  Xingyi animals
 8.  Advanced Training

Wei Jia means external and Nei Jia means internal. The meaning of the two terms reflects the emphasis of philosophy by two different systems. Simply put, we can say Wei Jia focuses only on the development of external, while Nei Jia cultivates internal and then expresses it externally. "Externally" meaning physical movement of itself. Internal is made from two main ingredients: intention and Qi. From the dynamic nature of intention, Qi is born, which in turn transforms into physical expression. In other words, intention and Qi help lead and formulate physical movement. Because Nei Jia movement is lead by intention and Qi from start to end, the integration of intention, Qi and expression is a whole complete entity from start to end. There is no pause or break between intentions during the time of the whole movement. While in the external systems, if we examine them carefully in a microscopic sense, we can see the separation between intention of this movement with the next. The intention of Wei Jia is pure activated intention of the physical expression. The activated intention helps initiate the muscle contraction, and after completing its main purpose, it disappears.

The physical expression caused by activated intention now is on its own orbit. The muscle contraction is a natural build-up of subconscious muscle function. In that small elapsed time, our brain has neither awareness nor any control over that movement. In summary, while Wei Jia focuses on natural born sub-conscious muscle operation, Nei Jia is a keen awareness of conscious control movement from start to end with possible alteration.

We understand what Qi Gong exercise is: It is an exercise to cultivate our Qi. Wei Jia certainly has its Qi Gong routines. They are exercise routines with body regional focus and they are separate from fighting routines. On the contrary, Nei Jia is the combination of Qi Gong and fighting routines from beginning to the end. The fighting routine is designed in such a way that they will not contradict to Qi Gong practice principles. In a fighting situation, the body will naturally gravitate to the fighting aspect rather than Qi Gong. This is a sense in which the intention is now devoted to anticipate fighting. In more relaxed state of mind, the fighting form is turned into the Qi cultivation routine, with all the internal principles coming into play. The principles have both Qi Gong values and fighting application meanings. Keep in mind that at all times, the same movement serves two kinds of uses: wartime and peacetime. Any system in its wartime routines that cannot be used in peacetime to cultivate Qi, is not Nei Jia. They are then defined as Wei Jia. For example, a stretching posture in an external system does not provide the capability of Qi sinking to the dan-tian while at the same time maintaining intention connectivity.

Softness and hardness are just a result of any dimensional expression. External can be soft but it violates Qi Gong principles. Internal can be hard but by the result of intention and Qi that it formulates into. Softness and hardness cannot be the guiding rule to make the decision. The three major internal systems share major internal principles that help cultivate Qi. These principles should be the guideline to help categorize internal and external. Looking back in Chinese martial art history, we see the internal martial arts as just a brilliant idea of combining fighting applications and separate Qi Qong routines into one single system. Denying this is taking a step back in the advancement of the martial system, and undoing the efforts of its creators. Only with this clear cut understanding of what is Nei Jia and Wei Jia will help the Nei Jia practitioner go to the next level. This, in turn, preserves the true identity of Nei Jia for the future generations to come.

Qi (chi) is the life essence, or energy, that enlivens all things. The concept of qi is found throughout Chinese traditional arts, ranging from medicine and acupuncture to gong fu and feng shui. Qi is divided into two types: cosmic qi and human qi. Cosmic qi encompasses air, movement, gas, weather, and force, while human qi implies breath, manner, and energy. The two types of cannot be clearly separated; in fact human qi is strongly influenced by cosmic qi.

The Chinese believe that everything that lives has qi. As one grows old the body degenerates due to the gradual lose of qi. That is why internal martial arts like Xingyiquan are not only effective fighting systems, but also very beneficial to ones health. The practitioner learns to cultivate and use ones qi for power, while at the same time strengthening the internal organs and heightening the mind and spirit, which leads to a long and healthy life.

Qi flows through the human body along pathways called meridians. Acupuncture doctors free up blocked or stagnant qi by inserting needles along the meridians into specific areas of the body called pressure points. At higher levels of martial arts training, one learns how to strike these points, which can render an opponent unconscious or even kill.


Xingyi, as well as Bagua and Taiji, utilize a system in which the center of breathing is low down in the body. The breath is drawn to the area three inches below the navel. This point is called the lower Dan Tian, 'the cinnabar field' or 'the elixir field'. It is the center of the body's balance and storage area for qi. The muscles of the diaphragm are trained to draw air into the lungs in the most beneficial method of breathing that is used by singers, in yoga, and in relaxation systems. Babies arrive in the world breathing this way.

While it is commonly known the Dan Tian is generally the spot 3 inches below the navel, it actually encompasses all the internal organs.


After learning to cultivate qi in the body, one learns to convert the qi into useable power and project it from the body. This procedure is called Fah Jing. Fah means "transfer" or projection," and Jing means "power." As soon as qi is condensed inward toward the center of the body, the mind actively "burns" or "accelerates" it and converts it into a different form of energy - one that feels like an electric current and in some cases even like an electric shock. By following the proper practice procedures, one can then achieve control of this feeling and success in Fah Jing, the transfer of power.

In Xingyi, the primary focus is developing yang, not yin, internal power. The body remains soft until the final moment of contact during a strike at which point the body stiffens. The results are explosive, likened to that of a mortar round going off. In a fraction of a second, the jing is transferred out of the body like a cannonball, aggressively obliterating the opponent.