The art of Xing Yi Quan is often portrayed as the “aggressive sister” of the three famous internal arts of Wu Dang. Made famous by its use of the five elements to generate destructive power, Xing Yi Quan holds both great potential for explosiveness, and an excellent opportunity for learning stillness. It is through the dynamics of Tai Ji Theory that we can look deeply at the training methods of Daoist Form-Mind Boxing.



Tai Ji Theory first and foremost is often known in the west as Yin Yang Theory. Both names apply the same, in that the tai ji symbol is what we call in the west a yin yang symbol. This symbol holds great cosmological value to the Daoists, and through understanding this cosmology we can deepen our practice together. As referenced in the Laozi, Dao De Jing, Everythingness arises from nothingness. “The Dao produced One; One produced Two; Two produced Three; Three produced All things.” -Laozi, Chapter 42. At first, this may seem a bit confusing, so let’s take a deeper look. In Daoist texts the state before everything can be referred to as wu ji, or nothingness. If we liken this to zero, this is a state where nothing can arise and there is no consciousness to acknowledge even the nothingness. This is the state before the primordial. We will translate wu ji as nothingness for the sake of understanding this passage. To acknowledge nothingness is to acknowledge something. This state of non-discrimination and non-definition is a state of one, so the Dao existed even in the nothingness; not separate, yet not defined by it.



To be aware at all is first, before identifying things within it. Therefore, we call this state The Primordial. This state of somethingness is everything, which includes the nothingness. From nothing, we have everything; zero and one. As we are now aware of something we are aware of nothing, this is the state of Liang Yi, or the pair of extremes. Is and isn’t, up and down, full and empty. An awareness of difference and contrast first must arise before gradient degrees can be recognized. In this state of liang yi we can discover stillness within movement.



Tranquility and turbidity are key concepts of Daoism found in daily recital scriptures such as the Qing Jing Jing, Classic on Clarity and Stillness, and the morning chanting rituals. Liang yi is our ability to determine is or isn’t, yes or no and within the total sum, black and white. Tai ji can now take form as we add the concept of non-absolute to the equation. Through tai ji or the number three in the scripture, we have the state of duality in degrees. We have is, isn’t and kind of. We have black, white and the non-absolute, or grey. In this third stage we can have varying complexities and layers beyond somethingness and nothingness in completion. When we see these as yin and yang it becomes even clearer that their various combinations allow us all the future opportunities and happenings to come.



Going beyond High Lord Lao’s original scriptures we find other references to continue this concept beyond these first few digits. Additionally, the four phases arise as a representation following tai ji. As tai yi gives us our spectrum and liang yi gives us the extreme ends, tai ji fills the space between those opposite points. To define movement towards yin or towards yang requires a fourth transitional stage. The number four is the understanding of greater yang, lesser yang, greater yin and lesser yin. The clearest example for explaining this concept is filling, full, emptying and empty. If something is full it can only begin to empty next. If something is empty, we can now begin to fill it. Something that is filling will be at its fullest before it begins emptying, just as its most empty state is achieved before filling occurs. None of these are absolute, yet are relative to one another in the moment. The number five gives us our mystical center point, from which balance can begin to be acknowledge. Having a central point allows our filling and emptying to have an awareness of equilibrium not only between the extremes, but also between any two points of awareness. This awareness of a central point begins our understanding of the Five Elements in Daoist Theory. Incorporating the elements the earth has provided human kind with to create and interact with, the Daoist correlated them with their natural directions.



To the north, was the cold fridge tundra of Siberia and Mongolia. This would be aligned to water, which contrasted the hot climate of the south, which was closer to the equator and aligned to the element of fire. The great forests where building materials would be found were prominent in the east near the coastal regions, while the mountains of the west offered metals and ores for the forges and smiths. No matter where you stood, be it to the east, west, north, or south, you were standing in the center; standing on earth. These five directions, five elements and five stages of change would all be brought together through Daoism to understand many questions in life and to further refine the art of xing yi. With an understanding of this scripture we can now apply it to our practice.



Through wu ji we begin our practice with a clean slate and meditation by clearing the mind, removing the stress of the world and letting go of the selfness. We clear our area of even ourselves to allow something greater to take hold. This meditative state encourages open awareness, a relaxed body and a clear mind. Once we have let go of this self, we can enter our practice and build something from within. In this state of total awareness and oneness, between yourself and your intention to practice you are clear minded and have the practice in your heart. From this state of tai yi, we can understand movement and stillness. The polarity of movement and stillness has no grey, therefore by focusing on this awareness we are moving quickly with a burst, and then returning to stillness. This is ideal for Daoist Xing Yi Boxing as a counter-fighting art, and also as a healing practice.



By practicing xing yi you are practicing flipping a switch within, going between your all and removing your all. You bounce back and forth between greater yin and greater yang, refining the quality of your lesser yang and lesser yin movements. This gives us the sense in our practice that we are indeed passing through the tai ji through the change between stillness and movement. It is this practice of calming the body that we begin to understand calming the breath. Once our energy is expired, and our breathing is deep and unregulated our bodies can stop moving to bring awareness to our breath. The natural desire to bring the breath back to its calm state should be supported with a relaxed mind so that all three treasures learn to transition healthily between yin and yang states of activity.



Over time and with practice, one’s ability to transition between thoughts, actions and reactions becomes sharpened and less intrusive. From a state of extreme action to a state of complete tranquility, the practice of xing yi allows us to move seamlessly between all the states of the self, with a focus on returning to stillness immediately after the need for effort has passed. Seeing our passive and relaxed state as the default, we begin to apply our martial arts swiftly and without the additional stress of tension slowing down the body. This allows the practitioner to literally and figuratively be there and then disappear energetically, if not physically, and offers a powerful dynamic in not only conserving energy for when it is required in a moment’s notice, but also in preventing the opponent from manipulating your force and efforts against you. By refining how quickly you recover from delivering force, you are shorting the amount of time your opponent may be able to manipulate your efforts for their own benefit. With a constant awareness of these five transitional states of wu ji, tai yi, liang yi, tai ji, si xiang and wu xing, our practice can grow more than just as punches and kicks, but as ways of improving the sharpness and recalibration of our hearts, minds and bodies.



April 2 – 3, 2016 Xia Chongyi will teach this phenomenal form at Dao House in Estes Park, Colorado. For more information please visit Dao House Events & Workshops, Xia Chongyi