What is a martial arts style?
The concept of a style is a rather complicated one, and Chinese martial arts claim as many as 1500 different styles. By "style" we mean a particular school of martial practice, with its own training methods, favored techniques, and emphasis on attack and defense. While it is impossible to quantify differences between most styles, it is easy to see the distinctions between such disparate approaches to combat as practiced by Tiger, Crane, and Monkey stylists. In choosing a style (a contemporary privilege; traditionally, styles were assigned by the teachers), try to find one that suits your physical attributes, interests, and sense of utility. Kung fu practice will enhance your physical skills, dexterity, and alertness, and it is not uncommon for a beginner in one style to change to a more "appropriate" style later. Whatever else may be said of styles, the first year basics are almost universal--punches, kicks, and stances show little variation at the beginner's level

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The Martial Aspects
The power of the kung fu practitioner lay in his ability to defend himself against impossible odds and situations. After years of the most diligent practice, these monks became more than merely adept at the ways of survival. But the initial acceptance to be one of the chosen few was difficult. As children, applicants for priesthood were made to do the most menial and difficult work related to the upkeep of the temple. Their sincerity and ability to keep the secrets of the order were severely tested for years before the finer aspects of the order were revealed to them. But, upon being accepted by the elders of the temple, his or her entry into kung fu was to open a whole new world. The student would work long hours training mind and body to work together in a coordinated effort. He would learn the principles of combat, the way of the Tao, and together they would ensure his way to peace. One would be taught initially the first basic fist sets, the prearranged forms which simulated multiple attacks. These in turn became more complex as the student advanced, while he would simultaneously be learning the way of Taoism. Upon completion of the student stage, one became a disciple who would be taught the higher secrets of the arts and philosophies. Weapons of all descriptions would become familiar to him as weapons of attack and defense. One would perfect his movements to coincide with his breathing. One's mind would meld into the realm of meditation known as mindlessness. And one would learn to harness ch'i. Ch'i is a concept of such magnitude that we shall deal with it throughout this site in many different lights. For now, suffice it to say that ch'i is the power governing the universal power, so to speak. Only by harnessing such energy can a person of mild stature learn to break bricks with his bare hand, or learn to sense the movements of an opponent in the darkness. The list of feats goes on and on; we shall discuss some of these in other sections of this site. Essential to movements in kung fu are ch'i-controlled actions. Compare the movements of a Karateka and a kung fu practitioner, and the differences are at once obvious. The Karateka moves deliberately, forcefully, each move unique and distinct from each other move. He punches linearly, kicks in a straight line, and keeps his body as rigid as iron. The Chinese boxer, on the other hand, is smooth and fluid in motion, allowing several moves to meld imperceptibly into one long, graceful action. In short, kung fu is fluid.

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There can be little doubt, after examining first hand the structure of kung fu, that mastery of it is indeed mastery of a fine art form. It requires a tremendous amount of background, information and disciplines, which would shame our liberal-arts students. The priests of old were adept in all of the following: medicine, music, art, weapons-making, religions, animal husbandry, cartography, languages, history, and of course, kung fu. The artist had to be more than a fighting machine, he had to know how, where and why to enter a fight, and even of greater importance, how to avoid conflict. Only with "unbeatable" ability of the priest was he secure enough not to need to fight. There was a ranking system of sorts used, beginner, disciple, and master. The beginner (novice or student level), was the menial servant. Only very crude rudiments of kung fu were in his domain. Disciples were in effect almost priests, still having to master themselves, but of the right mettle to carry the traditions and secrets of the Shaolin. The pinnacle of master was reached by very few; it was truly the achievement of a lifetime. The primary obstacle that a disciple had to pass to attain the priesthood was the test for master rank. Actually a series of oral and practical exams, they culminated in the test of the tunnel. The candidate was lead to a corridor linked with the outside world. In the corridor were booby-traps, all lethal, all unpredictable. The disciple had to pass all of these, for there was no going back, no way out but to succeed. Most never even began the journey; few finished it. The adept who passed the traps faced one last obstacle; a several hundred pound urn filled with burning iron filings. On each side of the urn was an emblem, different for each temple, usually of a dragon and a tiger. The urn had to be moved with the bare forearms to unblock the exit. In so doing, the now priest was forever branded as a Sil Lum monk.

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Martial Arts: Hard vs. Soft, External vs. Internal
The concept of hard/soft and external/internal martial arts is not one easily described. In terms of styles which most people are familiar with, Karate would be an example of a hard style and Aikido or T'ai Chi examples of soft styles. A hard style is generally considered one where force is used against force; a block is used to deflect an incoming strike by meeting either head on, or at a 90 degree angle. A soft style does not use force against force, but rather deflects the incoming blow away from its target. There are uses for both hard and soft techniques. A practitioner may wish to break the attacker's striking arm with the block. On the other hand, a much smaller opponent would not be able to accomplish this, so instead may wish to deflect the incoming attack. An external style is one which relies primarily in strength and physical abilities to defeat an opponent. In contrast , an internal style is one that depends upon ch'i and timing rather than power. Aikido (at the master's level) would be an internal style, while most karate styles are external. However, the concepts of hard/soft internal/external are finding fewer proponents among senior martial artists. Both conceptual twins are impossible to separate in reality, and masters will generally acknowledge that any distinction is largely only a matter of subjective interpretation. Arguments about the reality of the concepts are often waged by novices and philosophical dilettantes, ignorant of the inseparable nature of duality. They see yin and yang as elements that can exist independently, while philosophical and physical reasoning demonstrate that they cannot. Without their union (=Tao), neither can exist. Ergo, a "hard" technique such as a straight fist is guided by the soft power of mind and the internal component of ch'i. Equally, the softest projection of Aikido requires the "hard" element of physical contact and movement, coupled with actively redirecting the opponent. In short, preoccupation with distinguishing soft from hard is a distraction from learning martial arts and moving towards a unifying technique and mastery.

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Kung Fu Styles
Kung Fu styles may generally be divided into three classes: Shaolin Temple styles, temple-derived non-temple styles, and family styles, or Pai. Within the Temple styles are those arts generally and consistently taught in the temples, with many having their origins in pre-Shaolin history. There are two major divisions in Shaolin kung fu. The southern temples are predominantly hand technique oriented, while northern temples put more emphasis on kicks and foot techniques. Many of the movements were representations of the behavior of animals. A system sometimes comprised the maneuvers of one specific animal and no other. All the blocks, attacks and stances were done in imitation of the bird or beast. Each system had certain aspects peculiar to it since each of the animals was designed differently by nature. However, most styles were not so rigid and limited; northern praying mantis, for example, uses mantis and tiger hand techniques, and monkey and generic northern style footwork. In general terms, the styles followed specific training objectives (but there are always exceptions). The dragon movements were devised to develop alertness and concentration. These movements were executed without the application of strength, but with emphasis on breathing in the lower abdomen along with the coordination of mind, body and spirit. Movements are long, flowing and continuous, and provided Shaolin practitioners with the equivalent of t'ai chi or pakua. The tiger movements were formed to develop the bones, tendons and muscles. The execution of these movements was the opposite of that of the dragon, since emphasis was placed on strength and dynamic tension. Movements are short, snappy and forceful. The snake movements were used to develop temperament and endurance. Breathing was done slowly, deeply, softly and harmoniously. Movements are flowing and rippling with emphasis on the fingers. The crane movements were used to develop control, character and spirit. Emphasis is placed on light, rapid footwork and evasive attacking techniques. Movements in the one-legged stance are performed with a considerable amount of meditation.

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The Shaolin systems were developed from animal actions and were divided into low systems and high systems. The list used below is from the temple from the Honan province during the Ch'ing dynasty. The low systems of the Shaolin were choy li fut, crane, cobra, and tiger. The high systems of the order were snake, dragon, Wing Chun, and praying mantis. The primary features that separate high from low are the fantastic economy of movement and the differences in application of ch'i in the high systems. The low systems were so called because they had their basis both in physical maneuvers and in earthly creatures. Choy li fut was based on a posture called a riding horse stance, so called because when adopted, one appeared to be straddling a horse. The movements are very stiff and hard, depending primarily on muscular power to perform adequately. There are only three kicks in the original system, although recently the style has adopted many techniques of the Northern Shaolin system. According to legend, it was designed for use on the house boats of the south where a stable stance and powerful hand techniques were necessary. The certain portion of its history is that the system was named for two Chinese boxing masters, Choy and Li. Fut means Buddha, serving in this instance to refer to the Shaolin temple's Buddhist influence.

The next system is crane, one of the traditional Shaolin systems. A legend is also attached to its birth. One day a monk stumbled on a battle between an ape and a crane. It seemed as if the ape would rend the bird in two. However, the bird continually stymied the ape, flapping its wings and darting in and out with its beak; at last the animal was driven away. The graceful movements of the bird were copied as well as its one leg stance. The principle weapons of the system are its long range kicks and a hand formation, the crane's beak. The cobra system is a strange, nearly dead system. Its basis is a stance that resembles a cobra risen from the grass with spread hood. The maneuvers are strictly defensive in nature, devastatingly effective and swift. Cobra is designed for speed and tenacity for once the reptile strikes, it hangs on and makes certain that its opponent will die. Most of its techniques are hand maneuvers aimed at the eyes and throat. It is primarily a dim mak style. Tiger is another natural system, this the opposite of crane. It is a vicious method of fighting utilizing powerful kicks and grim clawing motions. Like the tiger, its practitioner fights fiercely, rending, tearing and breaking any open space of skin or limb that is left unguarded. It is highly defensive in nature, waiting until being backed into a corner, then unleashing an unstoppable assault. Its principle hand weapon is the tiger claw, also useful for unarmed defense against weapons. By clasping the weapon between the hands or enmeshing it in the crushing grip of the hand, the enemy's advantage is lost. Snake is an interface between the high systems and low systems. It is one of the easiest systems to learn and also one of the most deadly. The reason that it is a transition system is because it has the movements of a spiritual system and the physical applications of a low system. The spiritual movements are all flowing and continuous, akin to the movements of a cloud. Physical applications of such movements are seen by the stabbing hand motions to the face, throat and genitals. Ch'i is present in the practitioner as his body mimics a snake in its coiling, undulating motions; for only through ch'i can the proper flow be achieved to allow the technique to work. It is an earthly animal by nature, yet still somewhat spiritual due to its mysterious character. The snake has thus been appointed as the guardian of the dragons.

The basis of the dragon systems is ch'i, the inner power of Taoism. The movements and applications of the dragon systems are dependent on the use of ch'i. The special flow that distinguishes it from the flow of the crane system is due to ch'i. Also, the ch'i is substituted for muscular strength. For example, a tiger stylist would break a rock by sheer force and physical technique, while a dragon stylist would shatter it by ch'i projection. The praying mantis has as its watchwords silence and determination. Although it is a physical system in terms of its origin, it nonetheless is classified as a high system. Praying mantis warrants its prominence because of its extreme efficiency. Despite the fact that it is hand oriented and lacks the fancy leg maneuvers of dragon, it is versatile and overpowering. Characteristic of mantis, as well as dragon and snake, is the virtual lack of blocks. Since blocks are inefficient, the high systems follow the advice of the ancient sages and yield in order to conquer. Also, it combines ch'i and extreme awareness to be virtually invincible.

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The Shaolin/Sil Lum sect is a branch of the Buddhist school known as Ch'an (the equivalent in Japan is Zen; the Shaolin-descended school of martial arts and philosophy in Japan is "Shorinji Zen"). Unlike most monotheistic Occidental religions that supplanted each other as Europe became "civilized," many Asian religions and philosophies resulted in amalgamations. Hence, over time, the Ch'an sect became a complex mixture of Buddhist and Taoist concepts. This first section reviews the Ch'an philosophy-base as it existed from about 1860 until recently. Below are additional sections about slightly "purer" forms of root Taoism and Buddhism. One further note of importance: most Asian belief systems are represented by both a religious and a non-religious form. Religious aspects are those that adhere to belief in deities, supernatural occurrences, and some distinct model for an after-life. In contrast, the non-religious (we term these "philosophical" for simplicity) aspects do not concern themselves with deities, magic, or "unknowable" knowledge. It is the latter aspect of both Buddhism and Taoism that sets Ch'an apart as a distinct entity

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Most Asian belief systems are represented by both a religious and a non-religious form. Religious aspects are those that adhere to belief in deities, supernatural occurrences, and some distinct model for an after-life. In contrast, the non-religious (we term these "philosophical" for simplicity) aspects do not concern themselves with deities, magic, or "unknowable" knowledge. It is the latter aspect of both Buddhism and Taoism that sets Ch'an apart as a distinct entity. There are primarily 2 sects of Taoism: the philosophical and religious sects, similar to the broad divisions seen in Buddhism. They both studied nature, but for different reasons. The philosophical Taoists, who saw the teachings of Tao as a guide for life that is essentially deity-independent, studied nature to look for harmony. The religious Taoists, who believed strongly in a pantheon of greater and lesser gods, studied it to look for ways to change the course of nature (alchemy), including to prolong life.

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The philosophical school of Taoism has its roots in the fifth century B.C.E. writings ascribed to Lao Tzu, a buraucrat who spurned the world to find bliss. According to legend, he was recognized as he left the kingdom, where the border guard requested Lao Tzu write down the essence of his wisdom. The resulting book is known as the Tao Te Ching, or Book of the Way - (that of course is legend, and Lau Tsu may never in fact have existed as such). In essence, the knowable universe is composed of opposite components, whether physical (hard/soft; dark/light), moral (good/bad), or biological (male/female), which may be classed as either YANG (pronounced "yong") or YIN. When combined, existence is produced, and is manifest as TAO. Neither yin nor yang can exist independently (ergo the fallacy of "yin" or "yang" styles). The symbol of Tao is the "fish symbol" within which are two small dots (yin in the yang section, yang in the yin section), and around which are a pair of arrows, symbolizing dynamic interaction. The philosophical Taoists are largely atheistic, looking to nature for the secrets to harmony and bliss. As a result, Taoist martial artists mimicked animals in their quest for martial arts techniques, and many styles, including mantis, snake, and some tiger kung fu, show distinct patterns of nature mimicry. However, the theistic sects of Taoists believed that by understanding the harmony of nature, you could alter nature. In addition to alchemy, theistic Taoists developed complicated schools of ceremonial magic, and developed the martial arts style of Pakua

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The Taoists had their own temples and had their own system of martial arts (Hsing-I, Pakua). Emphasis was on internal styles. T'ai Chi Ch'uan (="supreme, ultimate fist;" a rather interesting, if redundant, use of superlatives), often attributed to Taoism, had a slightly different origin. It was designed to be a martial art for soldiers. It is believed to be around 1200 years old. While both Taoists and Buddhists understood and studied the concepts of duality in nature, the Taoist was more focused on the differences of Yin and Yang, while the Buddhist was more interested in the state of dynamic harmony of the two (ironically, Buddhists focused on Tao rather than its parts). Taoist philosophy is concerned with the intrinsic nature of Yin-ness and Yang-ness, readily seen when studying Taoist medicine or magic, for example. It is a Taoist stance to look at "Yin" versus "Yang" techniques, "Hard" versus "Soft" styles.

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BUDDHISM,
There are essentially 3 schools of Buddhism: The low path was the path of the common man, the life of one unaware or unprepared to develop his spiritual self. The worker who struggles merely to survive is not seen as low or lowly, but as one not yet awake enough to see beyond the immediate needs of food, clothing, and shelter. The high path is the religious sect which combined the Indian pantheon of gods and goddesses with any existing local pantheon (e.g. the Bon in Tibetan Vajrayana Buddhism). This path tries to incorporate the living body with a sense of its god-self, to awaken the spiritual or divine from within. The middle path is also called Mahayana. It is a belief that we live in the here and now and should act and think accordingly. Mahayana is centered on the basic understandings of life as revealed by Gautama, the first Buddha. These teachings include the Four Noble Truths about life. The first truth is that there is pain, suffering, old age, and death in life. These transient factors affect us all, and are part of the reality that defines life. The second truth states that desire for wealth, health, love, money, and life all cause suffering. This is because we cannot have everything we want, and denial is a source of pain. The third truth simply states that extinction of desire ceases pain and suffering; killing the ego releases one from wants. The fourth truth says that adherence to the Eight-Fold Path is the route to the extinction of desire.