Xing Yi Quan

Xing Yi Quan is classified as one of the Wudang styles of Chinese martial arts.[2] The name of the
Xìng Yì Quán
art translates approximately to "Form-Intention Fist", or "Shape-Will Fist".[3]
(形意拳)
Xing Yi is characterized by aggressive, seemingly linear movements and explosive power that's most
often applied from a short range. A practitioner of Xing Yi uses coordinated movements to generate
bursts of power intended to overwhelm the opponent, simultaneously attacking and defending.
Methods vary from school to school, but always include bare-handed fighting training (mostly in
single movements/combinations and sometimes in forms) and the training of weapons usage with
similar or identical body mechanics to that used for bare-handed intense fighting. The most basic
notions of movement and body mechanics in the art were heavily influenced by the practice of
staves and spears. Historically and technically related martial arts include Dai Xin Yi Liu He Quan,
Liu He Xin Yi Quan and Yi Quan.

Sun Lu-t'ang standing in San Ti Shi

Also known Hsing I Ch'üan
Contents as
Origins Focus Internal mechanics
Legends (neijia), Striking,
General history (ancient times - 20th century)
Takedowns
Recent history (20th and 21st centuries)
Disputed history Hardness Both hard and soft,
depending on
Branches of Xing Yi Quan
application
Characteristics and principles
Country of China
Overview of the art and its training methods
Zhan Zhuang (站樁) origin
Plow Stepping Creator Yue Fei, circa 12th
Shi Li (試力) / Mo Jin century (attributed as
Five Element Shapes (Wǔ Xíng 五行) the legendary
Animal Shapes (Shí'èr Xíng 十二形) founder). Li
Ba Zi Gong Luoneng, 19th
Linking forms century (founder of
Weapons modern Xing Yi
The Xing Yi Classics Quan).
The three stages of training power (Jin 勁) in Xing Yi Famous See under Famous
Famous practitioners of Xing Yi Quan practitioners Practitioners
Lineage chart Parenthood The historical origins
Cross influences with other martial arts of this martial art are
Cultural aspects of Xing Yi thoroughly disputed
Relationship with Chinese culture (see under Lineage
Popular culture appearances in modern times chart) and remain
See also unclear. Modern Xing
References Yi originated from
Further reading Dai Clan's Liu He Xin
External links Yi Quan, was heavily
influenced by military
spear techniques,[1]
Origins and was possibly
also affected and
shaped by other
Legends styles as well.
The earliest written records of Xing Yi can be traced to the 18th century, and are attributed to Ma Olympic No
Xueli of Henan Province and Dai Long Bang of Shanxi Province. Legend credits the creation of sport
Xing Yi to renowned Song Dynasty (960–1279 AD) general Yue Fei,[5] but this is disputed.[1]
Xing Yi Quan
According to the book Henan Orthodox Xingyi Quan written by Pei Xirong (Chinese: 裴錫榮) and
Chinese 形意拳
Li Ying’ang (Chinese: 李 英 昂 ), Xing Yi Dai Long Bang"...wrote the Preface to Six Harmonies
Boxing in the 15th reign year of the Qianlong Emperor [1750]. Inside it says, '...when Yue Fei was a Literal meaning form-thought-fist
child, he received special instructions from Zhou Tong. Extremely skilled in spearfighting, he used Transcriptions
the spear to create fist techniques and established a skill called Yi Quan ( 意拳). Meticulous and Standard Mandarin
unfathomable, this technique far outstripped ancient ones."
Hanyu Pinyin Xíng Yì Quán

"於乾隆十五年為「六合拳」作序雲：「岳飛當童子時，受業於
Wade–Giles Hsing I Ch'üan
周侗師，精通槍法，以槍為拳，立法以教將佐，名曰意拳，神 IPA [ɕǐŋ î tɕʰyǎn]
妙莫測，蓋從古未有之技也。"[6][7]

According to legend, throughout the Jin, Yuan and Ming Dynasties few individuals
had studied this art, one of them being Ji Gong (also known as Ji Longfeng and Ji
Jike) of Shanxi Province. After Yue Fei's death, the art was 'lost' for half a
The "Four Generals of Zhongxing" painted by Liu
millennium. Then, during the Ming and Qing Dynasties in Shaanxi Province's
Songnian during the Southern Song Dynasty. Yue
Zhongnan Mountains, Yue Fei's boxing manual was said to have been discovered by
Fei is the second person from the left. This portrait
Ji Gong. It is more likely though that Ji Jike had created the art based on prior martial is believed to be the "truest portrait of Yue in all
arts experience, or passed on an art that had already existed. extant materials."[4]

General history (ancient times - 20th century)

Yang Jwing-Ming (who is not a practitioner of the art) argues that aspects of Xing Yi Quan (particularly the animal styles) are identifiable as far back
as the Liang Dynasty at the Shaolin Temple.[8] According to Jwing-Ming, Yue Fei therefore did not strictly invent Xing Yi Quan, but synthesized and
perfected existing Shaolin principles into his own style of gongfu which he popularized during his military service. Nonetheless, according to Jwing-
Ming, Yue Fei is usually identified as the creator because of his considerable understanding of the art (as shown in the work The Ten Theses of
Xingyiquan, credited to Yue) and his cultural status as a Chinese war hero. It ought be noted that in Chinese culture, it is common to attribute the
creation of great traditions to legendary individuals. In such a way, the art of Tai Ji Quan is attributed to the legendary Zhang Sanfeng, and Daoism to
Laozi, even though as in the case with Yue Fei, there exists no proof for such claim.

Other martial artists and Chinese martial art historians, such as Dan Miller, Cartmell, and Brian Kennedy, hold that this story is largely legendary;
while Xing Yi Quan may well have evolved from military spear techniques, there is no evidence to support that Yue Fei was involved or that the art
dates to the Song dynasty. These authors point out that the works attributed to Yue Fei's role long postdate his life, some being as recent as the
Republican era, and that it was common practice in China to attribute new works to a famous or legendary person, rather than take credit for
oneself.[9][10] One source claims that the author of the "preface" is unknown, since no name is written on the manuscript. Most practitioners just
assume it was written by Dai Long Bang. Some researchers of martial arts believe that it was actually written in Shanxi during the final years of the
19th century.[11] In addition, historical memoirs and scholarly research papers only mention Zhou Tong teaching Yue archery and not spear
play.[12][13] Yue historically learned spear play from Chen Guang (陳廣), who was hired by the boy’s paternal grandfather, Yao Daweng (姚大
翁).[14][15]

Beginning in the late Ming era and Ji Longfeng's time, evidence for the art's history grows firmer. Ji Longfeng, also known as Ji Jike, is the first
person which all agree had both existed and practiced the art. Ji Longfeng's contributions to the art are described in the Ji Clan Chronicles (姬氏族
譜; pinyin: Ji Shi Zupu). Like the Preface, the Chronicles describes Xing Yi Quan as a martial art based on the combat principles of the spear. The
Chronicles, however, attributes this stylistic influence to Ji himself, who was known as the "Divine Spear" ( 神 槍 ; pinyin: Shén Qiāng) for his
extraordinary skill with the weapon. Nowadays, many believe that the style Ji Longfeng was taught had been Shaolin Xin Yi Ba[16] (a style which
still exists today, and bears minute resemblance to XinYi LiuHe Quan). Ji Longfeng referred to his art as Liu He, The Six Harmonies, a reference to
the most highly developed spear style practiced in the late Ming military.

Some speculate that during that period in the development of the art, either Ji Longfeng or some of his students had a connection with monks at the
famous Shaolin Temple on Song Mountain. There exists a martial art called 'Xin Yi Ba', which is still taught at the general location of the temple, and
bears a few similarities to Xing Yi related styles. Some claim that Shaolin Xin Yi Ba had been taught to the Shaolin monks by Ji Longfeng's line,
while others hold the view that Ji Longfeng was taught martial arts by the monks.
From Ji Longfeng, the art was passed down to Cao Jiwu. From Cao Jiwu, the art split into its two biggest branches. One branch came down from
Cao's student Ma Xueli,[17] and became Xin Yi Liu He Quan - an art still widely practiced today, which compared to other lineages, have not
undergone many changes over the generations.[18] The other branch that came down from Cao Jiwu was through his other student, Dai Longbang.[19]
The latter passed the art into the Dai clan, which had made many changes to it, mixing it with several arts and skills that had already existed in the
Dai family. The art remains in the Dai clan to this day, but has also spread elsewhere in China and around the world.

The art remained fairly obscure until Li Luoneng (also known as Li Nengran) learned the art from the Dai family in the 19th century. It was Li
Luoneng and his successors — which include Guo Yunshen, Song Shirong, Che Yizhai, Liu Qilan and Li Taihe (who would popularize Xing Yi Quan
across Northern China).

It is known that Li Luoneng was proficient in other martial arts before studying Dai clan's Xin Yi. Some claim his original art was Qimen Quan (奇門
拳), perhaps his family's style, while others believe he actually studied Tongbei Quan and Gongli Quan.[20] Li came to study under the Dai family
either because he heard of their fame in the martial arts and business, or maybe as suggested by others, after having fought and lost to a practitioner
of their art. It is generally agreed he then settled in the area of their village, and grew and sold vegetables, which earned him the nickname 'Li Lao
Nong' 李老農 (Old Farmer Li, but also 'Respectable Farmer Li'). Initially, members of the Dai clan refused to teach him, but he eventually won over
their trust, and he was taught by Dai Wenxiong, Guo Weihan, or both. After learning Dai Xin Yi for a number of years, perhaps over a decade, Li left
the Dai territories and traveled across Shanxi and Hebei provinces, teaching for many years his own elaboration on the art, now called 'Xing Yi
Quan'. No reasons were ever recorded for the many changes[21] Li made to the art, but there are those who claim that Li wished to compete with the
Dai clan's fame, perhaps because of some grudge. Li and many of his students and grand-students were famous for offering bodyguard and caravan
escort services.

Recent history (20th and 21st centuries)

A condensed version of Xing Yi Quan was taught to Chinese officers at the Military Academy at Nanjing during the Second Sino-Japanese War for
close quarters combat. This included armed techniques such as bayonet and sabre drills alongside unarmed techniques.[22]

Sun Lutang, a later exponent of the art, became famous in the early 20th century for his skills (chiefly in the Beijing and Tianjin areas), and for the
martial books he had written about the Internal arts. During Sun Lutang's lifetime and martial 'career', he and several of his contemporaries began to
classify Xing Yi, together with Taiji Quan and Bagua Zhang, as 'Wudang Martial Arts' style.[2] Sun also exchanged knowledge with his friend and
colleague Fu Zhensong, who subsequently took this branch of the art to southern China (after it had been mostly practiced in the northern parts of the
country for centuries). Later, many others have spread the art across China and the world. Yi Quan, which had been evolved from Xing Yi Quan by
Wang Xiangzhai, became especially widespread during the 20th century, in China and across the world.

Following the Cultural Revolution in China, some Xing Yi forms have been adapted to fit the needs of modern practitioners of the competitive sport
of Wushu. This meant that various movement forms from the art were adapted to a competitive format, in which the emphasis was put on aesthetics
and flowery movements, rather than on fighting. The style is nonetheless relatively rare in wushu competitions because all wushu practitioners must
compete in several mandatory events, which make Xing Yi, a non-mandatory art, a secondary priority in wushu competitive circles.

As there had never been a single organizational body governing the teaching of the art, several variant styles and sub-styles developed. Although
there are classical texts which include specific encoded instructions and general guidelines for practice, many of these are ignored by most modern
practitioners, and interpreted in different ways by those who follow their instruction (this is depicted in the lineage chart further down this page). As a
result, over the decades and especially over the last few dozen years, branches of the art have considerably differentiated and diverged. This trend
was strengthened by cross influences various Xing Yi teachers had from other martial arts and martial artists, and the spread of Xing Yi to the
Western World.

The art began to be taught in the West somewhere along the 1960s-1970s. However, it only rose to prominence among martial arts communities
worldwide during the first decade of the 21st century. Currently, it is still not well known among the general public. One explanation for this situation
is that unlike other traditional oriental martial arts, Xing Yi was not a notable style in movies which became popular in the West (and though a
modified 'wushu' version of it appeared in The One, starring Jet Li, this was not told or hinted to the viewers as part of that film's script).

Arguably, the most common Xing Yi Quan lineage in the West today is of the Yi Zong branch,[23] which came down from Zhang Junfeng. Many of
Zhang's students and grand-students, such as Kenneth Fish (martial artist), Hung I-Hsiang, Su Dongchen,[24] Luo Dexiu, Xu Hongji and others have
been teaching his Xing Yi to Westerners since the 1980s - especially Americans. This branch became the most popular because Taiwan was open to
Westerners during the 20th century, while throughout much of that century, the Communist regime on mainland China did not allow Westerners to
visit regularly, and thus people were not exposed to branches of the art from the mainland. Contrary to popular belief, spread by some Taiwanese
teachers, the art had not 'died out' on the mainland, but was simply inaccessible to outsiders for several decades (proof of this is that many lineages of
the art discussed and referenced on this page had survived The Great Leap Forward and The Cultural Revolution). Another popular Taiwanese branch
in the West is Wang Shujin's lineage, which was chiefly transmitted by his student Wang Fulai.

There are also several lineages from Tianjin which are nowadays taught in the West, namely in Canada[25] and Israel.[26] Lines of Dai XinYi and
XinYi LiuHe are still rare in the West, and can be said to even be relatively rare in China, though they are not at risk of becoming 'extinct'. In the
United States, Dai XinYi is taught by Li Tailiang and several of his students.[27] Yi Quan, on the other hand, has become exceedingly popular in the
West, being taught in many schools, especially in Europe.[28] There are no statistics as to the number of practitioners in any of these arts in either
China or other countries.

Disputed history
Ancient Chinese texts, like those which make up the 'Xing Yi Classics', often contain characters whose meanings are obscure or have disappeared
completely from the Chinese language. Specialized terms which describe historically specific concepts (names of ancient weapons for example) are
commonly interpreted with regards for their closest, modern linguistic equivalent. The results can be problematic, producing translations which are
linguistically correct but inconsistent within a fighting or martial context.

The recognized founder of Bagua Zhang, Dong Hai Chuan, was reputed to have fought Guo Yunshen with neither able to defeat the other - though it
is possible that they were training together. It would have been controversial at the time for Dong Hai Chuan to have studied under Guo Yunshen,
since Dong was the older of the two. The most neutral viewpoint would be to say that they trained together, which may explain the stylistic
similarities between Bagua Zhang and the Xing Yi Quan monkey shape. Frantzis[29] argues that this encounter never took place and that Guo and
Dong had little contact with each other. Frantzis argues that a Xing Yi - Bagua exchange was more likely to have occurred in Tianjin c. 1900 where
xingyi masters Li Cunyi and Zhang Zhaodong, Bagua master Cheng Tinghua, and four other xingyi and bagua teachers lived together (Frantzis,
1998, p. 179). Sun Lutang states in his autobiography that the legendary fight between Guo Yunshen and Dong Hai Chuan never happened.[30] The
book states that the truth of the matter is that Guo Yunshen actually fought one of his older xingyi brothers and lost. Sun Lutang was a student of both
Guo Yunshen and Cheng Tinghua so this stance on the subject seems to be one of the most accurate. Treating the story of Dong Hai Chuan and Guo
Yunshen as allegory, however, reveals a common training protocol among Xing Yi Quan and Bagua Zhang practitioners. Often, because Bagua
Zhang requires significantly more time for a practitioner's skill to mature, it is acceptable to learn Xing Yi Quan first or simultaneously. Such a
practitioner develops a tactical vocabulary that is more readily apparent than the core Bagua Zhang movements.

For controversies concerning the teaching of one person by another, read under lineage chart further down this article.

Branches of Xing Yi Quan

From Cao Jiwu, the art split into two branches:

Ma family's Xin Yi Liu He Quan.[31]

Dai family's Liu He Xin Yi Quan.[32]
These two branches survive to this day. Later, Li Luoneng developed Xing Yi Quan out of the Dai family branch. From Li Luoneng's time onward,
the art has been said to have three main developmental branches:

Shanxi (including the Song-family sub-branch)

Hebei (Most commonly practiced Xing Yi Quan, and the branch Yi Quan evolved from).
Henan (an alternative name for Ma family's Xin Yi Liu He Quan).
However, the identification of three separate branches is tenuous because of the extensive cross-training that occurred across their lineages. This
suggests that the branches did not evolve in isolation, thus diluting any major differences between them.

Schools of the Shanxi branch have a narrower stance, lighter footwork and tend to be more evasive. They emphasize the development of relaxation
before the practice of intention (Yi). Schools of the Hebei branch emphasize Xing and Yi before developing a higher level of relaxed structure, and
have a slightly different evasive footwork. Schools of the Henan branch are typically the most aggressive of the three.

The Henan branch is known as the Muslim branch because it was handed down within the Muslim community in Luoyang to which its founder, Ma
Xueli, belonged. Henan branch is sometimes referred to by practitioners as XinYi LiuHe Quan instead of simply Xing Yi Quan. This may be
attributed to the fact that the Muslim community of China was historically a very closed culture in order to protect themselves as a minority, thus
retaining the older addition to the name of Xingyi. Liuhe means "Six Harmonies" and refers to the six harmonies of the body (three external
harmonies: wrists-ankles, elbows-knees, shoulders-hips; three internal harmonies: xin-yi, yi-qi, qi-li i.e. spirit or "emotional mind" (xin) harmonises
with your intention (yi), intention harmonises with your breath and physical
momentum (qi), breath and physical momentum harmonise with your physical
strength (li) that contribute to correct posture.) This is not to be confused with the
separate internal art Liuhebafa.

Both the Shanxi and Hebei branches use a twelve animal system with five elements
while the Henan branch uses ten animals. Depending on the lineage, it may or may
not use five elements. Due to the historical complexity and vagueness of the lineages,
it is uncertain which branch would constitute the "authentic" Xing Yi Quan.

In all of the following sections under this paragraph is chiefly discussed the art of
Xing Yi Quan that had come down from Li Luoneng. These sections are not
representative of Dai XinYi Quan or LiuHe XinYi Quan. Master Yang Fansheng (1949-2014) demonstrating
the technique 'Ying Zhua' (Eagle Grasp) from the
Si Ba Chui form. The style being demonstrated is
Characteristics and principles Dai Xin Yi Liu He Quan, the precursor to modern
Xing Yi. Shot at the International Xinyi-Dao
Xing Yi Quan features aggressive shocking attacks and direct footwork. Most of the
Federation headquarters, Taigu County, Shanxi
training and footwork are practiced on straight lines. The linear nature of the art hints
province, China. Year 2004. The student being
at both the military origins and the influence of spear technique alluded to in its demonstrated upon is late master Yang's disciple,
mythology. The goal of the Xing Yi exponent is to reach the opponent quickly and Sudan Jeffers.
drive power through them in a single burst. The analogy with spear fighting is useful
here. This is achieved by coordinating one's body as a single unit, and the intense
focusing of one's Intent (Yi 意) and coordinated power (Jin 勁) utilizing tight circles (usually in a forward direction). Issuing explosive power in Xing
Yi is referred to as 'Fa Jin' (發勁), the same term used in many other traditional Chinese Martial Arts.

Despite its hard, angular appearance, cultivating "soft" internal strength is essential to achieving power in Xing Yi Quan. Also, the advanced
practitioner always contains tight spirals within his movements, so even the seemingly direct and linear ones are circular on a very small scale. Such
circles and spirals also exist in other martial arts, but Xing Yi (like Southern Praying Mantis) likes to keep them smaller than others.

Efficiency and economy of movement are the qualities of a Xing Yi stylist, and its direct fighting philosophy advocates simultaneous attack and
defense. There are few kicks except for extremely low foot kicks (which avoids the hazards of balance involved with higher kicks) and some mid-
level kicks, and techniques are prized for their working within key principles rather than aesthetic value.

Xing Yi Quan favours a fighting stance called Sān Tǐ Shì (三體勢 / 三体势),[33][34] literally "three bodies power," referring to how the stance holds
the head, torso and feet along the same vertical plane (As a Zhan Zhuang method, this stance is trained lower). Though usually held shorter and
higher in actual fighting, in training San Ti is more often trained at middle-low heights.

Like other Internal Arts, much of the training in Xing Yi Quan is done in slow-motion. This is true for almost all the movements in the art, though the
majority of them can and are also trained explosively.

Overview of the art and its training methods

Zhan Zhuang (站樁)

This is a general name given to postures which one holds in place for prolonged periods of time - anywhere between 2 minutes and 2 hours.[35] These
postures are related to postures used in actual fighting, and are sometimes identical to them. Initially, these postures are taught as static training
stances. After a short amount of time though, the practitioner would be taught how to move the muscles and connective tissues on a minute level
from the inside of the body, making these stances very dynamic internally and more challenging to train. The most common Zhan Zhuang among all
Xing Yi schools is San Ti Shi (it is the stance demonstrated by Sun Lutang in the picture at the beginning of the article). Other common stances are:
Hun Yuan Zhuang, Wu Ji Zhuang, Fu Hu Zhuang, Xiang Long Zhuang and their many variants. There are many reasons for training Zhan Zhuang.
Among them are, in general:

- It is the simplest method to work on the training of one's Intent (Yi).

- They are used to develop one's martial structure.

- One can learn the bodily alignments of the art and perfect them in a more relaxed state.
- Correct breathing can be trained more methodically while holding Zhan Zhuang.

- There are certain health benefits involved in such training.

Some teachers consider Zhan Zhuang to be the most important practice in Xing Yi; whereas, others
neglect to train and teach them altogether. The use of the Santi Shi (三體勢) Zhan Zhuang as the main
training method in Xing Yi dates back to Li Luoneng, the founder of modern version of the art. In Dai
XinYi, the central and most important training method is called 'Squatting Monkey' - a dynamic
movement exercise rather than a static posture held in place. In the Geng Jishan/Deng Yunfeng/Rose Li
tradition, the phrase Santi is sometimes replaced by "central equilibrium stance".

Since the 1980s, Zhan Zhuang has become more and more popular in other martial arts; many of which,
such as some schools of Chen style Taiji, borrowed these methods from Xing Yi schools. Other martial Shifu Nitzan Oren, demonstrating
arts sometimes had their own Zhan Zhuang methods beforehand. Today, the posture Hun Yuan Zhuang a Zhan Zhuang posture which
in particular has become a mainstay of many styles; its spread probably owing to the growing popularity combines the San Ti stance and
a Hun Yuan hand variation
of Yi Quan.

Plow Stepping
Also called 'Friction Stepping' (Mo Ca Bu; 摩擦步), This exercise is meant to ingrain in the practitioner the correct forward-stepping habits and
methods of Xing Yi, which are different from those of other arts (though similar to those found in some styles of Bagua Zhang). Plow stepping is a
precursor to Xing Yi's 'Chicken Stepping', which is the faster and more explosive stepping method in the art. In Yi Quan, Plow Stepping had been
replaced with 'Mud Stepping'.

Shi Li (試力) / Mo Jin

In many lineages, there is an intermittent stage between the stationary Zhan Zhuang and the more complex Five Elements (though this stage might
also be taught following the Five Elements). The two names above are interchangeable for a few exercises developed to fulfill that purpose. Shi Li
movements are basically simplified versions of the more advanced body mechanics and circles found in the Five Elements and the Animals. Their
focus is on training one's structure and Yi, and can be thought of as 'Zhan Zhuang in movement'. They are usually trained very slowly, one movement
at a time, repeating the same movement for many minutes on end. The more advanced practitioner many also spontaneously link up and flow
between different Shi Li movements, or train them more explosively with Fa Jin (发劲). In Yi Quan, the original Five Elements and 12 Animals have
all been 'condensed' and 'refined' into forms of Shi Li, which replace them as the core exercises in the art (together with Zhan Zhuang).

There also exists in certain lineages a type of Shi Li drill called Si Bu Pan Gen. It originated from Bagua Zhang, and is a form of tight Circle Walking
- encircling a small square rather than a circle. The main purposes of it is to train evasive stepping and stretch the hip and groin regions (the Kua).

Five Element Shapes (Wǔ Xíng 五行)

Xing Yi uses movements called the five classical Chinese elements to metaphorically represent five different states of combat.[23][36] Also called the
"Five Fists" or "Five Phases," the Five Elements are related to Taoist cosmology although the names do not literally correspond to the cosmological
terms. These five movements make the 'base' of the art,[37] upon which all further combative knowledge and skill is built upon. Most schools will
teach the five elements before the twelve animals because they are easier and shorter to learn (though eventually more difficult to master). The Five
Elements do not appear in Henan XinYi LiuHe Quan, though similar movements and methods exist in that art's curriculum.

The Five Elements of Xing Yi Quan

Chinese Pinyin
Chopping 劈 Pī Metal Like an axe chopping down and over.
Drilling forward diagonally. Like two waves crashing into
Drilling 鑽 Zuān Water
each other.
Crushing 崩 Bēng Wood Like an arrow shot directly forward.
Exploding outward like a cannonball, while covering at the
Exploding 炮 Pào Fire
same time.
Crossing 橫 Héng Earth Crossing across the line of attack while turning over.
Each of the Five Element movements has many vectors of movement contained
within it. Together, they are used to explore all the useful ways through which one
could advance on a straight line. Each of the Elements may be used as a Zhan
Zhuang in-itself, and in some schools this is encouraged.

A common saying originating from the Xing Yi classics is: "The hands do not leave
the heart and the elbows do not leave the ribs".[10] This is most evident in the Five
Elements.
Master Yang Hai of Montreal (originally from
Some Xing Yi practitioners also use the five elements as an interpretative framework Tianjin), demonstrating a variation of Beng Quan
for reacting and responding to attacks. This follows the five element theory, a general (崩拳) - one of the Five Fists (Wu Xing) of Xing Yi
combat formula which assumes two types of cyclic interactions and three types of Quan.

adverse interactions. The two cyclic interactions are the mutual nourishment
(constructive) and mutual restraint (destructive) cycles. The adverse reactions are
lesser known and rarely trained but exist from the understanding that nothing would exist if the mutual nourishment and restraint cycles existed
alone, the adverse reactions are mutual over-restraint (overwhelming destructive interaction), mutual reverse restraint (reversal of the destructive
cycle), and mutual burdening (unbalancing or reversal of the constructive cycle). Practitioners abiding by these concepts train to react to and execute
specific techniques in such a way that a desirable cycle will form based on these interactions of the five element theory. Where to aim, where to hit
and with what technique—and how those motions should work defensively, is determined by what point of which cycle they see themselves in. Each
of the elements has many variant applications that allow it to be used to defend against all of the elements (including itself), so any set sequences are
ultimately entirely arbitrary in real combat but present a frame work for developing a more practical skill, the destructive cycle is often taught to
'beginners' as it is generally easier to visualize and consists of easier applications.

Animal Shapes (Shí'èr Xíng 十二形)

Xing Yi Quan is based on twelve distinct Animal Shapes[38] (of which, ten animals are more common - see table below). Present in all regional and
family styles, these animal movements emulate the techniques and tactics of the corresponding animal rather than just their physical movements.
Many schools of Xing Yi Quan have only small number of movements for each animal, though some teach extended sequences of movements.

The ten common animals

Chinese Pinyin
In Xing Yi, "the Bear and Eagle combine", meaning that the Bear and
Bear 熊 Xióng
Eagle techniques are often used in conjunction with each other.[39]
There is a bird called the "bear eagle", which covers the
Eagle 鷹 Yīng characteristics of both forms. The Eagle is a Pi Quan variation. It
mimics the downward clawing action of this bird.
Snake[40] 蛇 Shé Includes both Constrictor and Viper movements.
Features lunging with open-handed clawing attacks mimicking the
Tiger[41] 虎 Hǔ
pounce of a tiger.
The only "mythical" animal taught (except in those family systems
where the phoenix is one of the 12 animals). In some lineages it is
Dragon[42] 龍 Lóng
practiced separately from tiger because they are said to clash (this is
a minority opinion).
Mimics the pecking movement of a chicken and the flapping of its
Chicken[43] 鷄 Jī wings. This form also mimics the quick and aggressive combat style
of the rooster.
Combination of Pi and Heng movements that mimics the action of a
Horse[44] 馬 Mǎ
rearing a horse.
Follows the swift and random movements of the swallow by rotating
Swallow[45] 燕 Yàn position and circling the enemy with strong but quick foot movement.
May refer to the purple swamphen.
Goshawk[46] 鷂 Yào This can mean 'Sparrowhawk,' though the more common word for
"Sparrowhawk" used to be Zhān (鸇), which has fallen from use over
the years. The Chinese word for "goshawk" covers both the goshawk
and the sparrowhawk. Note - in some lineages this animal is
 translated to mean the grouse or small pheasant, as well as the
phoenix. Among other things, trains the ability to penetrate between
the opponent's limbs and body with strikes or takedowns.
Performed with light, agile and simple striking combined with parrying
Monkey[47] 猴 Hóu
and deception of distance.
Other animals that may be present in a particular lineage
Chinese Pinyin
Crane 鶴 Hè
The animal it is meant to represent is the Yangtze River alligator.
Sometimes referred to as a water-skimming insect, or water lizard. In
other lineages, this animal represents the Chinese ostrich, which
Crocodile[48] 鼍 Tuó some sources speculate could actually be the source of the Chinese
Phoenix (https://web.archive.org/web/20161223105832/http://www.chi
naexpat.com/2008/10/20/was-the-chinese-phoenix-actually-an-ostric
h.html/)
A flycatcher bird native to Asia. Due to its rarity, the two characters
may be translated as ostrich, dove, hawk or even phoenix. The
鳥台 ( ) correct Chinese character for this animal is , not two. This character
Tai[49]
see note is not in the earlier versions of the Unicode standard, so not all
computers are capable of displaying it. For further information, check
the Unihan database for complete data on this character.
Represents the snapping turtle which uses quick head snapping
Turtle 龜 Guī motions to catch fish. Some schools will teach this in combination with
Tuó (crocodile), considering them to be the same animal.

Ba Zi Gong
These are 8 fighting combinations that exist in some lineages of the art.[50] They emphasize direct combat applicability, and elaborate further on the
movements vectors and powers explored and trained with the Five Elements. Sometimes, there exist two variations for the Ba Zi Gong - one for
gongfu development, and another for actual fighting usage. There might also exist in a lineage a linking form for all 8 combinations. The eight Ba Zi
Gong are: Zhǎn 斬 (Cutting Down/Severing), Jié 截 (Intercepting), Guǒ 裹 (Wrapping), Kuà 挎 (Carrying), Tiāo 挑 (Lifting/Raising), Dǐng 頂
(Pushing Upwards), Lìng 令 (Leading) and Yún 雲 (Cloud).

Linking forms
Additionally to the Five Fists and animal shapes, many lineages employ the training
of several additional movement forms - from a handful to a few dozen.[23][51] Some
of the more common forms are partner forms, which simulate combat scenarios.
Once the individual animal shapes are taught, a student is often taught an animal
linking form (shi'er xing lianhuan) which connects all the taught animals together in
a sequence. Some styles have longer, or multiple forms for individual animals, such
Eight Tiger Forms Huxing bashi. Other forms often link movements from the Five
Fists, the different animal shapes, or both, and commonly include additional
movements and techniques not found elsewhere. There also exist a Ba Zi Gong
linking form and many weapons forms.
Master Di Guoyong of Beijing demonstrating a
Zuan Quan application as part of a partner practice
Weapons form (dui lian). Shot in Beijing, September 2014.
Xing Yi Quan emphasizes a close relationship between the movements of
armed/unarmed techniques. This technical overlap aims to produce greater learning
efficiency.

Traditionally Xing Yi was an armed art. Students would train initially with the spear, progressing to shorter weapons and eventually empty-handed
fighting. This gradually changed throughout the 20th century, as the emphasis in most traditional Chinese Martial Arts shifted from the use of
weapons to fighting empty-handed. Weapon diversity is great in many lineages, with the idea being that an experienced Xing Yi fighter would be able
to pick up almost any weapon available (or an object to use as such) irrespective of its exact length, weight and shape.

Common weapons in the art:

Spear. This is the most synonymous weapon with the art. Spears are usually 1.8–5 meters in length, though those over 3 meters
long are meant solely for increasing training intensity and challenge, and historically people would not commonly fight with spears
that large. The Five Fists of Xing Yi have variations which are trained with the spear.[10]
Chinese Straight sword
Chinese Sabre
Less common weapons:

Large Sabre (used by infantry against mounted opponents)

Long Staff
Short Staff (at maximum length you could hold between the palms of your hands at each end - techniques with this weapon may
have been used with a spear that had been broken)
Needles (much like a double ended rondel gripped in the centre - on the battlefield this would mostly have been used like its
western equivalent to finish a fallen opponent through weak points in the armour)
Fuyue (halberds of various types)
Chicken-Sabre Sickle. This weapon was supposedly created by Ji Longfeng and became the special weapon of the style. Its
alternate name is "Binding Flower Waist Carry".[52]

The Xing Yi Classics

A variety of Important texts have survived throughout the years, often called "Classics", "Songs" or
"Theories". These texts use intentionally vague language to describe the principles and methods of
practice in LiuHe XinYi Quan, Dai XinYi Quan and Xing Yi Quan. They are less relevant to more
modern interpretations of these arts, such as Yi Quan. In the past, these text were copied by hand,
and were kept secret.[5]

The following is a list of the most commonly referred-to classical texts:

Classic of Unification
Classic of Fighting
Classic of Stepping
Classic of Six Harmonies
Much of these texts can be read in English.[53]

Below is a picture of one book containing the classics, which belongs to Li Bo ( 李 博 ) from
Shijiazhuang, a teacher who claims to be a descendant of Li Luoneng, the founder of the art. This
book is titled Wu Mu Quan Pu (武穆拳譜）.
Wu Mu Quan Pu (武穆拳譜)
The three stages of training power (Jin 勁) in Xing
Yi
Generally speaking, it is accepted that in Xing Yi (at least in Hebei-derived lineages), there are three stages to a practitioner's development of power
and overall skill.[23][54] These three stages develop and change in parallel to all other training methods, and dictate the quality of one's training
methods. The following is a description of these three stages (a translation of classic texts[55][56][57] by Devlin G. Horrinek):

Ming Jin 明勁 ('Clear-to-see Jin') - The strength and form must be strong, precise, and clear. Extend outward with force. When
putting out force it must pass through, penetrate, pierce, connect, be pliant, ferocious, round, firm, have a shaking-cutting strength,
and deliver explosive force. Practice and drill the hand techniques to develop the external 5-Elements and the elbows to develop
the internal 5-Elements. Advancing and retreating with bent legs as if wading through mud (tang ni; refers to the practice and intent
of Plow/Mud Stepping) like "walking while plowing through mud". This is the stage of Ming Jin.
An Jin 暗勁 ('Hidden Jin') - One must have already grasped and have a strong foundation in the Ming Jin stage. Then you can start
on the second stage. Now when using strength you contain it and don't reveal it on the outside. Store up (xu) but don't emit (fa).
Deliberately store up your Jin. The power to 'fa' emit is held back but not released, to the opponent this feels very powerful and
strange and then you can emit. This is called "Treading on thin Ice" [And the feeling is like when walking on an iced-over lake and
never knowing when, or if, you're going to break through the ice.]. This is the stage of An Jin.
Hua Jin 化勁 ('Transforming Jin') - This is considered the highest stage of practice. You must have already grasped the stages of
Ming Jin and An Jin and have a very strong foundation in them. You should have a lot of experience in fighting as you must know
that this stage is 'Sheji Cong Ren' (same as in Taijiquan). Give up yourself and comply with the opponent. Use 'Zhan, Lian, Nian,
and Sui' (sticky, link, adhering, and complying). Everywhere you need to be empty and not exerting strength. The whole body must
 be blending and smooth (hun yuan - smooth roundness) and not starting and stopping. This is the skill of 'The opponent does not
know me, I alone know the opponent.' At any time, place, or moment you can emit (fa), but only emitting force at the precise
moment. This is the Hua Jing stage.

Famous practitioners of Xing Yi Quan

Since the validity of lineages are often controversial, this list is not intended to represent any lineage. Names are presented in alphabetical order using
pinyin romanization.

Famous figures
Name Chinese Other names Notes
Bu Xuekuan 布學寬 布子容 Famous disciple of Che Yizhai.
Reported to have won first place in the Imperial Martial
Examinations sometime in the 17th or 18th century. Student of
Cao Jiwu 曹繼武
Ji Jike and teacher of the Dai family. From him, the art split
into the two lines of Dai XinYi and Liu He Xin Yi Quan.
Che Yizhai 車毅
Che Yonghong 车永宏 First disciple (kaimen) of Li Luoneng.
齋
Chu Guiting 褚桂亭 Disciple of Li Cunyi. He mastered Xing Yi, Bagua and Taiji.
First student of the art from the Dai family. Was taught by Cao
Dai Long Bang 戴龍邦
Jiwu.
Chief instructor of Bagua Zhang at the Nanjing Central
Fu Chen Sung 傅振嵩 Goushu Institute. Was good friends with Sun Lutang and
exchanged martial arts skills with him.
A famous student of Li Luoneng. A legendary tale reports him
as having been incarcerated for killing a man with his Beng
Guo Yunshen 郭雲深 Quan, and when confined to a prison cell only being able to
practice the Tiger shape movements due to his hands being
tied by chains.
Student of Zhang Zhaodong. Famous Northern practitioner
who traveled south to train in Shanxi as well. Great patriot and
national hero who defeated a well-known Russian wrestler
Han Muxia 韓慕俠 and strongman in a duel that has since been fictionalized on
television and film. Nicknamed Bei Fang Da Xia 北方大侠
(Great Northern Hero). Founder of Han Pai Wushu. Teacher of
Ma Jie.
Student of Zhang Junfeng. Founder of the Tang Shou Tao
Hong Yixiang 洪懿祥 school in 1960s Taiwan. Teacher of Xu Hongji, Luo Dexiu and
Su Dongchen.
Older brother of Hong Yixiang and Student of Zhang Junfeng.
Hong Yimien 洪懿祥
Teacher of Allen Pittman.
The first person to have historically been shown to practice the
Ji Longfeng 姬龍峰 Ji Jike (姬際可) style that later diverged into Dai XinYi, XinYi LiueHe Quan and
Xing Yi Quan. Taught Cao Jiwu.
Li Fuzhen 李復禎 Famous disciple of Che Yizhai.
Li Nengran (李 Nicknamed "Divine Fist Li"; The founder of modern Xing Yi
Li Luoneng 李洛能
能然) Quan.

Li LongFei (李龍 Author of "The Skill of Xingyiquan". Was the first Chairman of
Li Tianji 李天驥 the Chinese Wushu Administration under Communist China.
飛)
Helped to preserve the art during the Cultural Revolution.
Famous boxer. Disciple of Liu Qilan and Guo Yunshen (1847-
Li Kui Yuan (李 1921). Was the owner of an armed protection services
Li Cunyi 李存義
魁元) company in which many Xing Yi practitioners worked,
including some of his own students.
Ma Xueli Founder of the Henan or Muslim branch of XinYi LiuHe Quan.
 馬學禮
Shang Founder of the Shang or "New Style" of the Hebei branch.
尚雲祥
Yunxiang Was a disciple of Li Cunyi.
Founder of the Song Family Style - a sub-style of the Shanxi
Song Shirong 宋世榮
Xing Yi branch.

Sun Fuquan (孫 Author of several books on internal arts, also known for
Sun Lutang 孫祿堂 developing Sun-style taijiquan and Sun-style Bagua Zhang.
福全)
Disciple of Guo Yunshen and Li Cunyi.
Born 1891 in Shanxi,Yuci. ꝉ 1991 in Beijing. Important master
of 20th century. Disciple of Wang Fuyuan 王福元.
He also got Dai family style Xin Yi Liu He Quan true legacy through his gong
Wang Jiwu 王繼武 fu brother Peng Tingjun(彭廷雋), who also studied from Dai Kui(戴奎). He
taught high skilled disciples as Zhang Baoyang (張寶楊), Li Zhongyin(李忠
蔭), Pan Zhiyuan(潘志遠), He Shouqi(何守岐),Wang Lianyi(son 王連義) etc...
His only one living disciple now is Zhang Baoyang (張寶楊).

Born 1922 in Hebei - 2016. Disciple of Wang Jiwu 王繼武 and

uncle Zhang Xiangzhai 張祥齋. Also studied Qigong and
bone-setting/acupuncture with XYQ brother Hu Yaozhen 胡耀
Zhang 張寶楊 貞. Founder and honorary president of the Beijing Xingyi
Baoyang Research Association. Author of the book "Xing Yi Nei Gong",
written with Wang Jinyu. Still has a few highly skilled disciples
in Beijing. One of his top disciples Du Fukun teaches small
group of disciples in Prague, Czech republic.
Founded a major school in Taiwan in the 1950s. Later, via the
張俊峰 lineage of his student, Hong Yixiang, his branch became one
Zhang Junfeng
of the most popular lines of Xing Yi in the West. Hong Yimien,
one of his most Senior students.

Zhang Zhang Zhankui Famous boxer. Disciple of Liu Qilan. Founder of the Xingyi-
張兆東 Bagua-Palm system. Taught many people in the Tianjin area
Zhaodong (張占魁)
who later became masters in their own right.

Lineage chart
The following chart, created by Shifu Jonathan Bluestein and Shifu Nitzan Oren, demonstrates the historical connections between most known
lineages of Xing Yi Quan, and related martial arts. The chart is a collaborative project between Mr. Bluestein, who created the bulk of it, and several
dozen Xing Yi Quan teachers from the West, who contributed information on their lineages and those of others. The chart project is well known in
the Xing Yi Quan community, and the information contained in it has never been disputed (further contributions, suggestions and objections may be
made by directly contacting Mr. Bluestein, at: jonathan.bluestein gmail.com). An attempt was made to include as many notable teachers as
possible, but due to the obvious constraints of space, not all could have been included. Disciples are marked by a direct, full, downward-flowing line.
Regular students are marked with a broken line.

Herein is a list of references to sources specifying various lineages of Xing Yi Quan, supporting the content presented on the
chart.[1][55][58][59][60][61][62][63][64][65][66][67][68][69][70][71][72]
Please note that a few minor details on the chart concerning people who had lived and taught prior to the 20th century are still somewhat
controversial. This is due to a lack of profound historical documentation.

One of the more debated questions in this regard is who had been the teacher of Li Luoneng, the founder of modern Xing Yi Quan. It is known that
Li studied with the Dai clan, but remains unclear who taught him. Some people and lineages have traditionally claimed that he was taught by master
Dai Longbang. However, many others point to the fact that Longbang had died before Luoneng was born, or when Luoneng was quite young.
Combined with the fact that Luoneng only arrived at Dai territory as a traveling adult, others argue that it would have been impossible for him to
have studied under Longbang, and suggest his teacher was actually Longbang's student, Guo Weihan.[73]

Another historical controversy relates to who had been the teacher of the founder of Yi Quan, late master Wang Xiangzhai (~1886-1963). Most Yi
Quan oral traditions have it that Guo Yunshen, a student of the founder of modern Xing Yi (Li Luoneng), had been Wang Xiangzhai's teacher.
However, since Wang was not yet alive (or been a young child) by the time of Guo Yunshen's death, others suggest he must have learnt from Guo's
other disciples (Li Bao 李豹 is thought to have been his true main teacher). The chart lists Li Bao as Wang's teacher, and Guo Yunshen as an indirect
teacher due to the controversy surrounding the matter (until further historical evidence surfaces).

Cross influences with other martial arts

During the course of the late 19th century and 20th century, there had been a lot of cross-fertilization between notable masters of Xing Yi, and those
of Bagua Zhang and Taiji Quan. This has yielded many mutual influences.

Chen Panling's Taiji Quan (originating from Taiwan) has been influenced by Xing Yi and Bagua.

Shanxi style Xing Yi in the line of Song Shirong has incorporated Bagua's Circle Walking practice, in either a circle, or tight squares or triangles (the
latter practice referred to as 'Si Bu Pan Gen' - Four Step Base Encirclement).[74]

Cheng Tinghua, a famous student of Bagua founder Dong Hai Chuan, is said to have taught his Bagua to many Xing Yi masters (including Gao
Yisheng, Geng Jishan and Sun Lutang, of whom is written in the paragraphs below).[75]

Gao Yisheng's Gao Style Bagua Zhang has incorporated a lot of material from Xing Yi Quan, and his lineage, known as 'Yi Zong', includes the
teaching of both arts.

Sun Lutang, one of the most famous practitioner of Xing Yi in the 20th century, had learnt Cheng style Bagua Zhang and Wu/Hao style Taiji Quan
after many decades of practicing Xing Yi. He then later went to develop his own unique forms of Bagua and Taiji, which were heavily influenced by
his former experience training in Xing Yi.[76]

Many martial arts lines, notably that of Chen style Taiji Quan from Chen village, have begun to practice the Zhan Zhuang posture known as Hun
Yuan Zhuang (or Cheng Bao Zhuang) in recent decades. The origin of that posture in modern times is probably either Xing Yi Quan or Yi Quan, as it
is basic in the arts' practices.

Contrary to some modern hypothesis proposed by Karate practitioners,[77] Xing Yi was not "created based on Baji Quan and did not "influence
greatly the development of Okinawan Karate". Rather, Okinawan Karate was most heavily influenced by southern-Chinese arts.[78] This is well
substantiated in historical Karate literature, such as in the works of Patrick McCarthy sensei.[79]

Cultural aspects of Xing Yi

Relationship with Chinese culture

Like all traditional Chinese martial arts, Xing Yi too features a strong bond to the military, religious, philosophical and cultural traditions of China.

Xing Yi's weapons are mostly ones which were used on Chinese battlefields throughout the centuries, with the dao and spear being the most
prominent members of that group. Many consider the style to have originally been a 'military art' (as opposed to a sport like boxing, or an urban self-
defense system like Wing Chun).

Xing Yi's Five Shapes ('Five Elements') are a borrowed concept from Traditional Chinese Medicine (which is turn had borrowed them from Daoism).

The 12 Animal shapes were influenced, in part, by the Chinese zodiac. The Dragon, being the Chinese mythical animal, begets its supposed physical
description and attributes from Chinese lore.
Like all Nei Jia arts, Xing Yi is heavily influenced by Daoism. Its combat meditation methods (Zhan Zhuang) existed in similar forms in Daoism
before being integrated into martial arts in later centuries. The whole theory behind "using softness to overcome hardness" and similar ideas have
their origins in the Dao De Jing. Daoist concepts are readily implemented into actual training in the practice of Xing Yi. This can be discerned in the
following paragraph by Sun Lutang:[80] “Before training, there is no thought or intention, no figure or image, no self or others, only Qi exists in the
chaos of the body. The state is called WuJi in Xing Yi. Without knowing the principle of “inverse motion,” people always rigidly adhered to the
principle of the “direct motion nature.” Hence the internal Qi is restrained and things cannot be properly realized due to an obscure mind that causes
the body to be weak. They do not know the principle of health that extreme Yang leads to Yin and extreme Yin leads to death. However, sages can be
versed in the way of inverse motion, and control the relation between Yin and Yang, manage the principal of creation, direct Liang Yi (another name
for Yin and Yang), grasp the key points, and go back to the pre-natal from the post-natal realm to settle at the original position as the body becomes
an integral unit. Its way is nothing more than the principle of stretching and contracting as in post-natal Wu Xing and Bagua boxing. This is called the
generation of Qi from WuJi.”

Popular culture appearances in modern times

Xing Yi Quan has been featured in various media through the years.

In the Dead or Alive series of video games, Gen Fu and Eliot employ the style.

In the Tekken series, Wang Jinrei uses Xing Yi Quan, while Michelle Chang and her daughter, Julia Chang, use Xing Yi mixed with
professional wrestling and Bajiquan.

In the Mortal Kombat series, Shao Kahn employs Xing Yi Quan as well as Tai Tsu Chang Quan.[81]

Jet Li performed a modern Wushu adaptation of Xing Yi in the 2001 action movie The One (seen used by the hero's evil alternate
dimensional self in a multiverse).

In the manga series Negima!, the title character studies Xing Yi as part of his Chinese martial arts training.

Xing Yi, as well as XinYi LiuHe Quan, are also featured in the manga series Kenji.

See also
Bagua Zhang
Liuhebafa
Neijia
Taijiquan
Yiquan

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940871-41-6.
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18. Ma Xueli was of the Chinese Muslim Hui minority, and to this day, most of the practitioners of this art are of that minority
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Further reading
Li Tian-Ji (tran, Andrea Falk) (2000). The Skill of Xingyiquan. TGL Books. ISBN 0-9687517-1-7.
Xing Yi Lianhuan Quan, Li Cun Yi (Translated by Joseph Crandall)
Damon Smith (2004). Xing Yi Bear Eagle. Jeremy Mills Publishing. ISBN 0-9546484-4-7.
Smith, Robert W. (1974). HSING-I Chinese Mind-Body Boxing. Kodansha International Ltd. ISBN 0-87011-230-9.
Robert Smith & Allan Pittman (1990). Hsing-I: Chinese Internal Boxing. Tuttle Publishing. ISBN 0-8048-1617-4.
Smith, Robert W. (1999). Martial Musings (See chapter on Rose Li). Via Media. ISBN 1-893765-00-8.
Sun Lu Tang (tran, Albert Liu) (2000). Xing Yi Quan Xue: The Study of Form-Mind Boxing. Unique Publications. ISBN 0-86568-185-
6. (Translated)
Jin Yunting (tran. John Groschwitz) (2003). The Xingyi Boxing Manual. Berkeley, CA: North Atlantic Books. ISBN 1-55643-473-1.
Jonathan Bluestein (2014). Research of Martial Arts. Amazon CreateSpace. ISBN 978-1499122510.

External links
A translation of chapters from Li Zhongxuan's book on Xing Yi Quan practice and history (http://cookdingskitchen.blogspot.co.il/201
3/06/the-world-of-martial-arts-that-has-long.html)
Xinyi Liuhe Quan - the secret art of Chinese Muslims: Part One - Brief History (http://www.chinafrominside.com/ma/xyxy/xylhhistor
y.html)

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