The history of the Shaolin Temple (north and south) and their fighting monks has been a long, exiting, honored tradition, full of political intrigue. Through the ages, the Shaolin Temples have been built, burned down, and rebuilt many times. Even so, through all its tribulations, it has never ceased to be a training ground and holy place for the monks. Out of about 1,500 years, it has been totally closed and deserted only a handful of years and even then, monks trained there at night secretly. Shaolin's fighting monks, of which at its peak numbered thousands, had a reputation throughout China for being highly honorable, most courageous, and greatly skilled. They served as role models for the virtuous and spiritual warrior. Oddly enough, the Shaolin fighting arts came from a pacifist beginning the merger of the spiritual philosophies of Buddhism and Taoism. The first main Shaolin temple was located in Henan (Honan) province, along the north side of Shoa Shih mountain, and built by the royal decree of Emperor Hsiao Wien during the early Northern Wei dynasty (386-534 AD) for an Indian Buddhist monk named Butuo (or Fo Tuo in Chinese) who is most remembered today by his statue, which depicts a fat and jolly seated monk, the "Laughing Buddha." The temple originally consisted of a round dome used as a shrine and a platform where Indian and Chinese monks translated Indian Buddhist scriptures into Chinese, toiling both day and night.

Buddhism and Taoism in China

As early as the year 65 AD, the first Mahayana Buddhist community had settled in China along the ancient silk trade route between India and China. During this time, China was composed of many feudal kingdoms. Many of the common people were on troubled times as a result and had converted to the simpler and older beliefs of Taoism, which preached the individual search for a higher physical and mental existence based on withdrawing from daily manmade traditions and instead finding a path in the natural elemental and spiritual forces of life. Disillusioned with the countless artificial rules of conduct decreed by Confucianism and Legalism, which believed in solving sociopolitical problems through regulations and laws, the common folk who already believed in the cycles of nature and the existence of spiritual forces, were intrigued by Taoism, and it spread rapidly throughout China, especially in its southern regions.

Mahayana Buddhism also believed in the futility of worldly ways, but instead preached the endurance of suffering through spiritual pursuits such as prayer, scripture reading, and good works in order to reach the final emancipation promised by Nirvana (Pure Land of

Bliss). When Buddhism reached China it attracted the attention of scholars, courtiers, and the nobility, appealing to their intellectual sensibilities. Thus Indian culture and philosophy began influencing Chinese custom and thought.

By the year 316 AD, China was divided into warring tribal states, and much strife occurred as barbaric tribes invaded the north. There was a great revival of religious fervor, and many temples and shrines were built throughout the land. Buddhism gradually spread, as did Taoism. In fact, Buddhism became such a powerful force that violent power struggles broke out between adherents to Taoism and Buddhism.

Over time, Mahayana Buddhism in China and India became more entrenched in ritual and religious dogma. People believe that translating scripture and performing elaborate rituals and good works alone assured one of a place in heaven. Dhyana Buddhism developed in Southern India and it preached a return to purer spirituality and a more austere and conservative demeanor, where salvation could only be achieved by inward enlightenment. Material things were secondary and so was a blind following of scriptures, deities, and good works without true understanding of their intent.

Buddhidharma, legend has it, the 28th Indian Patriarch of Buddhism, left his country to preach Dhyana views in China. Sometime in the early 500s AD, he reached Nanking (near Canton in south China) and spoke with the Buddhist Emperor Liang Wu Ti of the Liang southern dynasty. He unsuccessfully tried to enlighten the Emperor by telling him that his good works and scripture translating were artificial and done in vain if they were made solely to gain entry into "heaven" and not truly heartfelt; he then left and crossed the Yangtze River to northern China. There he sought entrance to Shaolin Temple, staying until his death in 539 AD.

The head monk there feared that this reformist type of Buddhism, which viewed book learning as irrelevant, would disrupt the monastery's traditional views, so he refused him entry. Buddhidharma stayed outside the temple in a cave and meditated continuously. His dedication to his beliefs earned the head monk's respect, and he was allowed entry after a number of years. Once there, he preached the Dhayana views that supreme wisdom had nothing to do with performance, rituals, or translating scriptures, but instead came from deep meditation and natural living. He opposed the Chinese ways as highly ritualistic and ceremonial extravagance.

Buddhidharma soon saw that the monks' weak physical state (they neglected their bodies to be pious and humble) would make long periods of meditation impossible. He explained that the body and soul were united; one cannot be catered to at the expense of the other. Legend has it that he introduced the idea of physical fitness as part of meditation, with systematized exercises to strengthen the body and mind together by invigorating the intrinsic vital life force: chi or "energy" in Chinese. The early calisthenics were known as the Muscle Change Classic or Change in Sinews; Marrow washing; and Eighteen Hands Movements of the Lohan or Enlightened Ones. The idea that breath could be regulated and then used to promote invigorating physical changes for stamina and endurance was a major development towards welding physical movements with health benefits- what would become known as chi gung.

Taoists held similar beliefs and practices concerning chi cultivation, breath, and physical movements known as nei gung. Taoist priests and scholars found other similarities with Dhayana Buddhism and were soon attracted to the Shaolin Temple's teachings and came to study there. Taoism taught the avoidance of direct force through contemplation and natural reasoning and saw merit in Shaolin's peaceful and non-offensive philosophical foundation. Eventually a hybrid form of Buddhism, called Ch'an in Chinese (and Zen in Japanese where it also soon spread in popularity), emerged that exhibited Buddhist structure, based on insightful meditational reasoning, and Taoist embellishments, based on their Five Elements cycle, the theories of the I Ching and the Ba Qua diagrams, along with a merger of various deities and spiritual beings such as the Eight Taoist Immortals.

In fact, a Shaolin monk named Hui Neng, who lived from 638 to 713 AD, had early on become known as the real father of Ch'an Buddhism (Buddhidharma became known as its First Patriarch) because of his successful blending of Dhayana Buddhism with the already prevalent Taoist thought of the learned. Both were essentially paths to immediate enlightenment and total spiritual thought, and it was not difficult to follow two paths concurrently, since they did not cling to religious dogma and personalities.

Various emperors took up either Mahayana Buddhism or Taoism. But, most emperors, civil servants, and court members instead practiced Confucianism and Legalism since it supported their rulings more than a spiritual route would. Because of their non-commitment to worldly ways, Buddhists and Taoists were not trusted by these governmental peoples. Periodically, it became unsafe to preach one of the other philosophies as temples were dissolved or burned down regularly over the centuries. It was safer for Taoists to stay at Shaolin, and the Ch'an Buddhism practiced there was not too far off from their own ideas. Then, during the T'ang dynasty (618 to 907 AD), Mahayana Buddhism reached its peak and started ebbing, while a popular form of Taoism which based more on the worship of spiritual beings and the supernatural began to rival it. By the end of the T'ang dynasty, Mahayana Buddhism lost its momentum and played a minor role in all subsequent dynasties. At Shaolin, Ch'an Buddhism became its own unique sect, followed by the select few that lived there.

Self Defense Among the Clergy

Another thing that attracted the Taoist priests and scholars was the development of Shaolin Ch'uan Fa or "fighting arts." Over the years, generations of Shaolin monks worked with the exercises attributed to Buddhidharma to increase their external muscular power and their internal chi power. The increase of power had encouraged the monks to investigate its particular properties and characteristics, testing the limits of the body and chi. Eventually, the various techniques were used in self-defense applications that were evasive and non-confrontational, but still efficient and effective.

Temples were always a target of bandits and rebellious soldiers who wished to either rob them or use the places as their own headquarters. Also, since monks, priests, and nuns traveled far from their temples in their preaching and pilgrimages, self-defense on the road also became a necessity. They exchanged information with professional bodyguards and temple guards met with on the road who were well versed in various martial arts. Techniques were well absorbed-mostly from Indian Kalaripayit, Mongolian Shuai Chiao, Muslim fighting systems such as Cha Ch'uan and Tan Tui, and others-and combined with those the Shaolin temple had already created to create to develop Shaolin Ch'uan Fa, also known as Lohan Ch'uan (which three original forms: the Eighteen Hands of the Lohan, the Eight Step, and the 300 plus moves of the Wind Devil Staff); techniques from the style can be seen as the seed of many later fighting forms.

The emphasis was on developing fluid self-defense techniques that were fast, evasive, strong, non-direct, deceptive, efficient, and effective while still being non-confrontational in nature. Combining the practice of these techniques with chi and breath development was seen as the health-giving rather than debilitating for the practitioner. The original forms of Shaolin Ch'uan were much softer than what they later became, sharing a heavier emphasis on internal development as with the Taoist martial arts (such as Wu Tang Tai Yi and others). Ch'uan Fa became synonymous with Ch'an Buddhism. Other temples from different sects soon developed their own great chi gung and fighting systems and became well known also.

Thereafter, the Shaolin Temple attracted people from all walks of life, as word spread of the monks, nuns, and priests' mysterious fighting abilities. As the interest in Buddhism waned, Shaolin became instead known as a training ground for people needing to learn the fighting arts. In 522 AD, forty monks volunteered and stopped Japanese pirates from invading the coastline. From 600 to 1600 AD, the fame of Shaolin's Ch'uan Fa grew enormously as they developed and researched all aspects of internal/external power, various empty hand and weapons techniques, body massage and manipulation, the herbal medicine. The exercises originally developed to train the body to withstand long hours of sitting meditation had undergone many changes to form a unique martial, making Shaolin famous for its boxing and staff fighting techniques instead of its holy scripture writing. At Shaolin, first basic fist and feet techniques were taught, then more difficult maneuvers, and then multiple fighting partner sparring and forms. These techniques can still be seen today in almost every style of martial art rooted in the monks Shaolin Temple.

The First Closing and Reopening

Shaolin Temple almost didn't survive many political upheavals of China. Thirty years after Buddhaharma's death, a few monks with weak morals had left the temple, using their fighting prowess to roam the countryside robbing and killing. The average person was powerless against them, and these actions tarnished the Shaolin's reputation. Further-more, Emperor Wu of the Chou dynasty (572-578 AD) accepted the philosophy of Wei Yuansong and ordered every Buddhist and Taoist monastery abolished and destroyed. Wei Yuansong was a turncoat monk who in 567 AD denounced Buddhism to proclaim a "universal church," with the Emperor as "Buddha"-of course attracting the attention of the new emperor. Unfortunately, Shaolin was among the many temples closed. The Emperor was convinced that the temples were too rich and that the land would be better used by parceling it out to landless soldiers coming off duty; plus, he had offered free land to all who would join his army when he came into power and was a good excuse to get at it.

Luckily, the next Chou Emperor, Khen Teik, had a change of heart. From 580-581 AD, he restored the Buddhist and Taoist images in the land and then established two monasteries each in the two capitals, north and south. These, with Shaolin being one of them, were renamed the Zhihu (or Phuku) Monasteries. The Emperor rebuilt and renovated the monastery compound. Finally, thirty years after Shaolin's closing, the Sui dynasty came into power (589-618 AD). The Sui Emperor, Sui Gaozu, was a Buddhist scholar-statesman and he allowed Shaolin to regain its original name and resume its former activities. Strict guidelines were introduced concerning moral education to avoid any more unscrupulous behavior by wayward monks. Martial arts and morality were now taught as one. This marked another major development in the evolution of the Shaolin fighting arts.

From 581-601 AD, the Sui Emperor ordered two more monasteries to be started. The news spread throughout China and attracted many who wished to learn the Shaolin arts. An edict was given by the Emperor stating that, since the two teachings first arose; the land had been harmonious with numerous students and believers studying in the forest groves of Shaolin. He then gave them a gift of about one hundred acres of land.

Fighting Monks in Action

During the last period of the Sui dynasty (605-617 AD), the empire collapsed and Shaolin lost its government support. The T'ang dynasty (from 618-907 AD) came into being after Li Shih-Min (Emperor T'ai Tzu) and 6000 loyal troops of peasants took over the capital. The start of the new empire saw much turmoil as robbers and rivals to the throne pillaged the countryside and temples. They made no distinction between the clergy and laity. Shaolin was attacked by mountain brigands. The monks fought them off skillfully and valiantly, but this angered the brigands so much that they put the monastery, pagoda, and cloisters to flame. All the buildings along the cloisters went up in flames. Only the Sacred Pagoda remained intact, where the monks maintained their ground. Thus, the first burning of the Shaolin Temple.

Fifty miles to the northwest of the monastery was a villa, Baigu Retreat, located near a waterfall with numerous hills and valleys surrounding it. The area was strategically located and the most emperors had used it as a naval base. A rebel general, Wang Shi Chong, made a bid to usurp the throne from the T'ang Emperor Tai Tsung. He made a mountain top garrison post at Baigu Retreat and recruited troops in Luoyang City with the intention of attacking the monastery and keeping it as his headquarters. The monks Zhicao, Huiyang and Tanzong were among the thirteen monks who led the others in opposition to the rebel general. They courageously attacked and overcame all the rebels, using the retreat as a to further overcome other rebels throughout the surrounding land. They captured Wang Shi Chong's nephew and went to the Emperor's court.

Emperor Tai Tsung greatly admired the monk's zealousness and loyalty. He had the incident recorded on a stone tablet that can still be seen today at Shaolin. The grateful Emperor gave them many gifts and tried to persuade the thirteen to accept offered posts at the court, but the monks declined, saying that their fighting arts were to protect the temple, but if they were needed they would surely go to battle again. Out of their 1,500 monks, the Emperor gave them permission to train 500 fighting monk-soldiers for the empire. From this point on, Shaolin's fighting arts flowered and its legend spread far and wide. The Emperor ordered all Buddhist and Taoist monasteries in rebel territory to be dissolved except Shaolin, which was given a gift of about forty acres of land and one watermill, Baigu Retreat.

More than 120 monks went to work restoring the temple, while many others worked hard to spread the doctrines of Ch'an Buddhism. The Emperor visited Shaolin himself and personally wrote inscriptions on tablets and banners commemorating the event. The rest of the T'ang dynasty emperors continued to support Shaolin financially, showering it with gifts. As its Ch'an Buddhism became more known, Shaolin attracted many Taoist students to study there. In this period, more than ten Ch'an sect temples were built within the mountain range, housing many Buddhist and Taoist scholars famous for their teachings and insights. The Shaolin Temple in Mt. Song became the greatest and most splendidly outfitted of them all.

Because Shaolin was so much favored by the T'ang Emperors, other temples tried to call themselves in the hopes that they would not be closed down by the emperor. This was to no avail because the next emperor, Ch'uan Tsung, issued an edict that all estates of Buddhism and Taoist monasteries were to be confiscated because they had grown too rich. But, because his relatives, the previous emperors, had personally gifted Shaolin, he exempted the temple from the official levy. Partly as a consequence, by the 800s AD, Buddhism greatly waned in China.

Since Shaolin maintained its riches and power, false monks named Ming Chun, Chee Guan, Chen Sok, and Chee Chung pretended to be dedicated monks in order to obtain the abbotship. The true monk, Food Yeu, took over the abbotship and reintroduced the real guiding principles of Buddhism to dispel these monks. As time went on, the T'ang dynasty crumbled in 907 AD after another peasant revolt. The empire broke up into several kingdoms until 960 AD, when General Chao Kung Yin reunited China to form the Sung dynasty (960-1279 AD). By the Sung dynasty, Shaolin's fighting arts were much loved, and many people took up the boxing art as a noble pursuit. The fighting monks of Shaolin were seen as people of great virtue and heroics, with many legends arising of their fighting prowess. To enhance its image, the main Shaolin temple was again renovated and made even more beautiful.

Traditional Martial Arts Flower

Around this time, a second large Shaolin temple was built for the southern areas, in Fukien province. Even the Emperor became a famous martial artist and developed the Emperor's Long Fists style (T'ai Tzu Chang Ch'uan). His style had many innovations and became so well known that many practiced it instead of Shaolin Ch'uan. Its influenced can be seen in many of today's Northern long range fighting styles (even having an influence on Chen village's Tai Chi, which was located near Shaolin and contains much of its influence also). Shaolin added his techniques to their fighting arts curriculum and with those of many other martial artists throughout China. During the Sung dynasty, Shaolin became a repository as many techniques as it could find. Other non-Shaolin masters of the time were inspired to create their own styles, either as Lohan Ch'uan as a base or from their own ideas. Some of these were: Chen Shi I, who developed Liu Ho Ch'uan (Six Ways Boxing); General Yueh Fei, who created many styles including Ba Tuan Chin Chi Gung, Yueh Chia Ch'uan, Jiuzhuan Lianhuan Yuan Yang Tui (9 Way Continuous Circle Mandarin Duck Kicking), and a famous spear form; and General Ouk Fay, who founded the Ying Jao (Eagle Claw) system. Also, some non-Shaolin styles developed in other provinces during the later part of the Southern Sung dynasty (1127-1279 AD), though they were taught there, including: Ba Ch'uan, Fantzi Ch'uan, Pao Chui, Cha Ch'uan, Wah Ch'uan, Hong Ch'uan, and Tau Tei Yu Tan Tui, as were the internal arts Wu Tang Pai, Tai Yi, Tai Chi, Hsing I, Tzu Men, and Liu He Ba Fa.

During the Sung dynasty, a Shaolin disciple named Chang Sen Feng left Shaolin because he felt the fighting techniques had become oriented toward brute strength and they mixed with other outside styles. He went away to Wu Tang mountain and became a Taoist hermit; there he learned Wu Tang internal boxing (Snake boxing, Wu Shing Tai Yi, and others). Combining his knowledge of Shaolin with these, he developed an internal form of fighting and health that was slower and softer in appearance.

Suddenly, in 1279 AD, the Mongolians attacked from the far north and conquered the Chinese Empire, with Kubla Kahn becoming its new emperor. He founded the Yuan dynasty, which lasted until 1368 AD. Between 1341-1351 AD, a violent nationalist movement erupted, led by a peasant army called the Red Turbans sect. Eventually the Mongolians were forced out in the confusion, and the Red Turbans were severely put down by various generals. The Taoist/Buddhist White Lotus secret society then helped an ex-Buddhist monk, Chu Yuan Chin, to become the founder of the much loved Ming dynasty (from 1368-1644 AD).

Further Evolution

During the Ming dynasty, Shaolin's fighting arts had its next major evolution. First, the Mei Huan Ch'uan (Plum Flower Boxing) style was developed by Pai Chin Tou, a Shaolin graduate, as a means to capture Shaolin Ch'uan's more internal and circular, dynamic energy into continuous, uninterrupted body movements. The Ming Empire continued to have various rebellions arise on numerous occasions. This bothered the patriotism of many Shaolin monks, and many began to collect the many techniques they had learned.

At this time came the young monk, Chueh Yuan Shang-Jen-considered the founder of the modern Shaolin Ch'uan Fa that became the root of today's Shaolin-derived arts, evolving Shaolin Ch'uan Fa into an amazing fighting art. Chueh Yuan learned what his teachers taught him and analyzed the techniques deeply; feeling then to be incomplete, he combined them with numerous ideas of his own. He developed a style that consisted of 72 different positions, each with its own fighting principles. Students came from far away to learn from him and his ideas spread.

But Cheuh Yuan was far from satisfied. After some years he wished to visit other places known for their fighting schools. He left Shaolin and learned many new techniques as he traveled. He eventually reached Shensi province and met a master, Li-Shao, who taught him much. Li-Shao and his son took him near Loke Yong Ton Hock Seng Monastery. There he was introduced to a great master named Pai Yu Feng, whose style was Hit Tai Tau. Chueh Yuan convinced then all to go to Shaolin, where they altered their styles, combining them with those of Shaolin Ch'uan.

They created a radically new system, by grouping together the best of similarly oriented moves that were both internal and external; it consisted of 170 (some say 172) different techniques, subdivided into five separate areas. They named the style Wu Hsing Ch'uan (Five Form/pattern/element/animal boxing), because it was based on the essence of five animals. The animals included: Dragon, with exercises that are both internally flowing and externally powerful, stressing circular, ever changing, grabbing movements; crane, with exercise to internally strengthen the tendons and joints, stressing external balance and swift kicking; tiger, with exercises to internally strengthen bones and muscles, stressing clawing, large, external, hard, fast movements; snake, with exercises for chi development, stressing swift, pin-point striking of the vital body points; and leopard, with exercises for external power and speed, stressing sudden, external powerful movements.

The Five Animals Style of Shaolin was remarkably popular and was considered the pinnacle of Shaolin's Fighting Arts. Each of the five animals is a complete form of it's own. Many of today's surviving Shaolin derived martial arts styles contain movements and techniques elaborated from this style: Black Tiger (Fu Jow Pai), White Tiger, Hung Gar, Lian Shi, Lung Ying, White Eyebrow, Ho Ch'uan, and Pao Ch'uan, among many others.

Also the Okinawan and Japanese karate and Kempo styles have their roots in the Five Animals style. Shaolin monks traveled to Okinawa and Japan over the years and taught there. Okinawan masters then came to north and south China and learned more. Many of Kempo's techniques seem similar to Shaolin Lohan Ch'uan and much of early Nahate karate's techniques seem similar to the Five Animals style.

Diversification of Shaolin Ch'uan

Once more, Shaolin became a repository for all types of martial arts, both empty hands and weapons, both internal and external, from all over China. The monks sought to preserve as many of the best fighting arts as they could. Hundreds of styles were taught there, and new styles were invented by various disciples. The Ming dynasty saw a time when most styles were invented at Shaolin: Fut Chia Ch'uan, Bei Ch'uan, Tuan Ch'uan, Tah Sheng (monkey style), Mien Ch'uan (soft boxing), Jing Gang Ch'uan, and many others, with much exchange between the two main Shaolin temples and other temples. Shaolin became one of the eight main "external" schools of traditional Chinese martial arts the others being: Hong Ch'uan (red boxing), Tan Tui (springing legs), Hon Ch'uan, Erh Lang Men, Fantzi Ch'uan, Pa Ch'uan, and Mi Tsung Yi.

Some disciples feared that Shaolin Ch'uan, which was originally one united system, was in danger of becoming fragmented because of specialized teaching. The original fighting monks could learn the whole system and then specialize on the best abilities. But now, a disciple learned the basic Five Animals style and then specialized in one other style. After a certain number of years, few monks knew the same styles as their counterparts and some styles could die out if there was no one left to teach it.

A meeting was convened of all the Shaolin Ch'uan Fa masters. Each demonstrated his techniques, some excelling in chi training, agility, or force. Among them, five were chosen to be the best for various reasons. Their styles were: Da Mo, with its chi training, White Crane, featuring mind concentration; Lohan, featuring body positioning; Tai Tzu Long Fist, featuring accurate form patterns; and Tah Sheng, featuring agility. These were combined into one, creating Northern Five Ancestors School (not to be confused with the southern Five Ancestors of the later Ching dynasty period). Thus, Shaolin Ch'uan evolved yet again.

Second Destruction of Shaolin

But political upheavals again influenced Shaolin's destiny, just as it was at its peak. In 1640 AD, a major event occurred that would lead to the eventual destruction of both Shaolins, after which they never regained the exalted state once enjoyed. Another revolt of the populace occurred as Beijing was taken over by insurgents. One of the Ming Emperor's generals asked the Manchu tribe in the north to step in and help. This they did, but once the Manchu troops cleared Beijing, they put their own emperor on the throne. Thus, the last Chinese ended as the much-hated Manchu Ching dynasty (1644-1911 AD) began.

Soon after, a huge patriotic movement grew. Secret societies were formed to prepare for covert battle and assassinations against the Manchu rule. Anti-Manchu rebels went to both of the Shaolin Temples and many others and secretly set up a network line of communications from the north to the south, where Manchu had much difficulty regaining a firm foothold. Ming royal family members were hidden as the Manchu searched the country to kill them off. At each temple, rebels masqueraded as monks to study the martial arts and keep communications lines open. The monks of Shaolin soon became embroiled in these political intrigues.

It became difficult to know who was a real monk and who was a rebel in disguise. Also, there were many unshaved disciples that stayed there; some being clandestine rebels and some not. These rebels were in a hurry to learn as much as they could before being discovered. It became apparent then that the old Shaolin process of Martial arts training took too long to master. Mew fighting styles had to be developed that were easy to learn and still were very efficient and effective. Thus, eighteen masters got together at the main Shaolin Temple and analyzed their most efficient and effective techniques from the forms they knew. Wang Lang perfected these techniques and developed a hybrid martial arts system that was made to fight against other masters. This was the true origin of the now famous Tang Lang or Praying Mantis style.

To complicate matters, in 1674, the Manchu Emperor Kang-Hsi asked the northern Shaolin Temple's monks to help him against a nay of invading foreigners. Monks numbering 128 were led by Cheng Kwan-Tat, a Ming Partisan who had fought against the Manchu for many years and now had retired to Shaolin to master the martial arts in his old age, and they successfully fought back all the invaders. The Emperor offered them all titles but they refused the offer, wishing the return of Shaolin to maintain their covert activities. They had helped the Emperor to camouflage the fact that they were plotting against him. The Emperor's advisors persuaded him into thinking that it was dangerous for the empire to have a center of people with such extraordinary abilities who were essentially an independent agency from their government. As a result, an army was sent to Shaolin and the temple was lit on fire, with many structures burnt down. Contrary to popular belief, if was not completely destroyed at this time. After the reign of this Emperor, the northern Shaolin Temple was gradually reestablished. New buildings were built and huge frescos were painted depicting the life of a Shaolin monk as it had been hundreds of years before. These murals can still be seen today, as are others artifacts from this period including the courtyard, which has forty-eight depressions in the floor worn by the feet of the practicing monks.

Second Shaolin Temple

The "undercover" monks and disciples escaped to the southern Shaolin Temple in Fukien province, built in the Nine Lotus Mountain. The temple was led by Chih Shan, who developed Nan Ch'uan or Southern Style Boxing in response to the south's very different physical environment. Again, the Shaolin martial arts went through an evolutionary change. The Nan Ch'uan Shaolin style was very different from that of Northern Shaolin, with many of the body mechanics and principles altered to work in the south, which required more close range fighting tactics, rather than the north's emphasis on long range.

Chih Shan, a great martial arts teacher, came to southern Fukien temple to oversee its clandestine operations and to establish systematic martial arts training that was quicker to learn, as the rebels had done in the northern temple. Fukien was near the eastern coast making it easier for them to keep in touch with the many rebels who had fled to Taiwan. The Manchu had less of a foothold in south China, and there were many areas near rivers that were not governed by the Manchu at all because of the fierce fighting with patriots.

At this temple. Shaolin training began to change to accommodate the rebels. Besides the traditional, rounded, more mental Shaolin training that took at least ten years to master, a tougher, quicker method was used. This method could be learned in a few months and mastered in three years and it focused on allowing the practitioner to withstand enemy torture. These styles had three forms to learn instead of the usual ten. Legend has it that the Wing Chun style was developed here (by Ng Mui, Jee Shin Shim Shee, Fung Doe Dok Doa Jung, Mew Hing Soa Nung, and Bok Mai Doa Jung) to create a faster training method that could combat other martial artists quickly since the Manchu guards were skilled in various martial arts themselves.

Also at Fukien Shaolin Temple, the surviving royal Ming family members were hidden. They had their own type of martial arts, which is sometimes known as Southern Praying Mantis today. Besides the ones already practiced there (such as Black Tiger, White Tiger, Dog Style, Fut Gar, Plum Flower, Southern Lohan, Tuan Ch'uan, Butterfly Palms, and Five Animals), the Fukien Shaolin martial arts were concentrated into five styles, each with a different emphasis. These eventually became known as the Five Elders styles: Hung, Choy, Li, Mok, and Lau. The founders of each later went on after the closing of this temple to become the figureheads of the original triads-notorious underground anti-government societies (Hung Mun, Ba Qua, White Lotus, etc., societies) which eventually led the infamous Boxer Rebellions of early 1900s. They made famous the battle cry, "Overthrow the Ching, Restore the Ming," and the familiar left palm, right fist Shaolin salute was given as sign that one was a fellow patriot.

Third Destruction of Shaolin

Unfortunately, the local Manchu governors resented Shaolin's existence and had suspicions that the rebels were using the temple as their base. In 1760, the Manchu army was sent to destroy the Fukien Temple. This time, they were much more thorough in burning down the grounds. Not much was left of the compound and many people-some say 110 monks-were killed in the fire. Many other temples with Shaolin affiliations were destroyed also. Quite a few survived the burning (more than the legend of five survivors), fleeing south to Taiwan and British owned Hong Kong, or even to Vietnam, Malaysia, Singapore, Philippines, Japan, and Korea, where they influenced the founding of Tang Soo Do and other martial arts.

Rebels, Buddhist monks and nuns, and Taoist priests scattered throughout China and set up martial arts schools, working in opposition to the Ching government. News of the temple burning brought the indignation of many people, who were now even more spurred to join patriotic groups. More martial arts styles were developed during the Ching dynasty than any other as masters innovated new ideas or consolidated the different styles they knew. Southern China's most famous styles, such as Hung Gar, Choy Li Fut, and Wing Chun, came out of this scenario, and were used to fight the Manchu guards and assassinate political figures.

As noted, many more than five monks survived the temple destruction. Some lived in the countryside nearby and practiced secretly on the temple grounds. Others opened martial arts schools. A few joined the Chinese Opera and hid out there as acrobatic actors. At least eighteen have been counted for. Five monks, later honored as the Five Early Founding Fathers, had hidden under a bridge and managed to escape. Later, they were taken into hiding by five men who became known as the Five Later Founding Fathers. They all joined with Taoist priest Wan Yin-Loong and head monk Ch'en Chin-Nan and fought against Manchu forces in the northern province of Hopei. News of the uprising inspired many in the south to join in the fight, forming roving gangs that freed small areas from Manchu rule. Each of the five original monks set up his own Shaolin-based schools and today their teachings can be seen in the various Fukien Shaolin schools still in existence.

None of the uprisings were successful. The Manchu were too heavily armed, too numerous, had the support of Western Nations that sought to exploit China's resources, and were in power so long that younger people began to forget the original dynasty. The Ming family had settled in the rural areas of south-east China (the Hakka) and had already passed two generations. Also, so many foreign nations began infiltrating China that many freedom fighters turned their attention to this threat instead and almost supported the Ching Empire.

Slow Rebuilding of Shaolin

The Shaolin temples, though never fully closed down, never again regained their former greatness. Even so, around the 1800s, the monks began returning to the northern temple and slowly rebuilt it (the southern temple eventually went into disuse and its whereabouts were lost until their rediscovery very recently). The Ching government by this time had become so corrupt that it had little time to notice the activity in the secluded mountain area of Shaolin. By the mid-1800s, the Manchu regime was very weak and could not enforce its rules. Western nations such as Holland, England, Germany, France, and Russia took advantage of this situation and invaded China both economically and militarily and kept the Ching government totally preoccupied as it fought against them. The Ching Empress began to see the Boxers as allies against the foreign invaders and let them carry out their activities.

Furthermore, the Manchu army after 1860 had the widescale use of guns, giving them a tremendous advantage over the fighting monks and rebels. In this way, the monks could operate without much interference and relative freedom, since the Manchu felt that they could overcome them at any time. But since the temple had lost so many masters, the temple lost much of its reputation among the people. Also, guns made the martial arts seem useless. The Chinese people began to ignore the study of the martial arts. Not many people were willing to spend most of their lives dedicated to this now old-fashioned pursuit. In other parts of China, as the Shaolin arts waned, the internal arts (such as Ba Ji, Tai Chi, and Ba Qua, which first appeared around this time) were further developing and gaining practitioners.

Dissemination of Shaolin Fighting Arts

In the late 1890s, the various secret societies joined together in what in now known as the Boxer Rebellion, and with the help of Buddhist monks and Taoist priests, made one last ditch attempt to oust the Westeners and hopefully then the Manchu also. Armed only with their boxing abilities, the rebels put themselves into trances via meditation and chi gung and felt that they had made themselves invisible. Alas, the Ching government changed their mind about the Boxers (after much bribing and protest from the Western powers), allowing armed foreign troops to enter and kill them, ending the rebellion quickly.

Finally, in 1911, Dr.Sun Yet-Sen had garnered enough support from outside China and was able to put an army together that overthrew the Ching Empress. After the revolution, China became a republic as it entered the modern world. Seventeen years of civil war followed as numerous warlords sought to grab what they could, causing even more strife than the Manchu did.

Burning of Shaolin

The Warlords were to cause another attack on Shaolin. Chiang Kai-Shek worked to reunite China by putting together a huge army in his Northern Expedition (1926-1928), which was to rid the countryside of the warlords once and for all. General Hsi Yousan was appointed to drive out the warlord in Honan Province, Farn Chung-Shiow. Farn was friends with the Head Monk in Shaolin, Meaw Shing, who was known as an extraordinary martial artist, but given to vanity by his seeking of friendships with famous people. When the republic's troops overcame Farn's army, he fled to Shaolin and asked protection from Miew Shing. The troops used their weapons to try to drive out Farn to little avail: He evacuated along with many of the monks. In frustration and anger, the general burned down some of the buildings at the temple, causing many Buddhist documents, sacred texts, and martial arts manuals to be destroyed after surviving centuries of past temple desturctions. Ironically, some of the things left standing were the wall frescos painted with images of the fighting monks and the various stone tablets from ancient times proclaiming that the temple is to be spared any destruction by the various emperors. Meaw Shing died in the battle as Shaolin Temple, in 1928, suffered another set-back.

Shaolin suffered, but it still managed to remain in existence, as not all the buildings were destroyed. The Shaolin monks-such as Abbot De Chan, who as a boy helped to save some of the materials at Shaolin-returned after the warlords left and worked to save many of the relics and buildings. Monk Yong Xiang was able to save some of the martial arts texts during the burning. After a time, other monks continued to come to Shaolin to receive instruction in Ch'an Buddhism and martial arts. Shaolin carried on in an ignominious way, much quieter than in its glorious past, up to today. For many, the memory of Shaolin started to dim as the temple became a lonely relic of the past. For others, the legends continued to inspire and lived on through the formation of many athletic associations that taught Shaolin's martial arts.

Many famous martial arts heroes who fought against the Manchu had their origin in the Shaolin Temples: Hung Kay Kwun (Hung Gar Founder); Ng Mui (the nun who developed many styles); Tsui Fa; Fong Sai Yok; and Lee Pa Shan to name but a few. Inspired by them and the fighting monks, the legacy of Shaolin was carried on through the years of 1909-1937 with the formation of various martial arts athletic associations such as Jing Wu Associations, the Nanking Central Kuo Institute, and the Central Kuo Shou Institute. At these places, great martial arts masters still carrying on the traditions of Shaolin training met and exchanged information. Much use was made of the fighting skills of graduates from these schools from these schools as World War II erupted and the Japanese invaded China. Soon after the war, the Communists came into power as Chairman Mao Tse-Tung gathered huge military support among China's poor peasants. Many of these were closed down until the new government could decide whether they were in line with their political ends.

The Legacy of Shaolin

China again saw a decline in the martial arts, as they were generally discouraged during the post-war period. Some martial artists were killed during the Cultural Revolution of the 1960s, which attacked anything old as part of "feudal and superstitious" days. Many left China as best they could and entered into Hong Kong, America, and many other parts of the world, spreading ideas that had their roots in Shaolin. After the 1970s, at Mao's death, the government eased its views against martial arts and a government-sanctioned style of gymnastic, sport orientated "martial art" was instituted, known as Wu Shu. The traditional Chinese martial arts were given great scrutiny and many studies commissioned to catalogue its many styles and preserve its history. The original Shaolin temple was even further rebuilt and had its doors opened for tourists to see. Monks were allowed to return and older monks were allowed to resume teaching the surviving Shaolin martial arts.

As its practitioners were dispersed, modern practitioners were able to enjoy pieces of Shaolin's surviving teachings outside China. Much of Shaolin's history is enshrouded in legend or is still lost, waiting to be rediscovered by those interested in preserving its traditions. The practice, and eventual mastery, of the Shaolin Temple's Ch'uan Fa is a great legacy-so much so that today Shaolin Ch'uan and other traditional Chinese martial arts are considered a Chinese national treasure. One of the foremost fighting systems in the world, its methods and ideas have spread all over the world.

The legacy of Shaolin is both simple and profound: There is more to the martial arts than fighting. Shaolin through its Buddhist and Taoist roots, united health and virtue with the fighting arts. Health is received through the breathing and physical exercises, and medicinal practices such as herbalism, and acupuncture. Virtue is received through the promotion of spiritual pursuits that meditation, philosophy, and the teaching of moral ethics bring the mind by developing the higher powers. Together, they unite the body and mind. Through all of Shaolin's trials and tribulations, it has continued to evolve to fit the times and to teach those that have need of its lessons. By practicing and mastering traditional kung fu techniques and forms, we are able to receive direct transmissions through time from the original fighting monks of Shaolin.