Xin Yi Ba is the highest level of the secret skills of traditional Shaolin Kung Fu and is of considerable interest to many people. This information has been translated from a copy of the original manual, combined with some explanations written by  Founder of Shaolin Wugulun Academy 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 Kung Fu movements while farming. The exact date of the founding of Xin Yi Ba cannot 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 (960-1279).

 

At present some martial arts practitioners in the Shaolin area claim that they know Shaolin Xin Yi Ba. Though they were taught a few movements when Master Wu Shanlin was invited back to the Shaolin Temple to teach for three years in the 1960s, the Xin Yi Ba they know merely brushes the surface of this highest level of Shaolin Kung Fu.

 

Xin Yi Ba consists only of a few main sequences of movements and some secondary movements. When one becomes proficient in mastering these movements, they can then create infinite postures of their own. The study of Xin Yi Ba is to practice and fortify one’s Qi and one’s outer strength with the purpose of manipulating that 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. Learning to control one’s Qi also helps to create a calm mind, prevent illness and strengthen the body.

 

The study of Xin Yi Ba includes many aspects of different theories and practical training, such as:

 

 

 

 

 

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:

 

 

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 explains how important it is for practitioners to understand the Three Sections.

 

 

 

According to original Kung Fu 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 (lower abdomen), an involuntary sound is produced with each movement. All parts of the body are set into motion and the internal power can be expressed to maximum effectiveness.

 

 

 

Our Chinese ancestors used the theory of the five elements to explain the relationship between the five major organs of the body. They believed that the world consists of five elements: metal, wood, water, fire and earth, which should all exist in balance and harmony with each other. In later years, the ancient Kung Fu practitioners used the theory of the five elements in Kung Fu 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.

 

 

 

One of the key reasons for practicing Xin Yi Ba centers around the “void” -- also known as “Emptiness”. There are three "voids":  “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 (Shen 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 hidden from view so that one can assume superiority and thus show no fear when facing an enemy.

 

When practicing Kung 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 cannot be put into words but must be experienced personally through training.