Language is an imperfect and imprecise medium of communication, although it seems we generally manage to cope. Terms are defined either by convention or common use, and sometimes used without real understanding on the part of the user or the recipient. Most disciplines have jargon of their own. These jargon terms are frequently new or obscure meaning for words which have other common use meanings. When the average person "feels a thrill" her or she is having a good time, whereas a physician is describing a quality of vibration felt when palpating the area of the chest above the heart. Similarly, when the non-martial artist hears a martial artist use the term "internal" to describe his art of choice, the uninitiated many wonder if it has something to do with the state of his bowels. In the 25 years I have been involved with Chinese martial arts, I have time and again heard terms such as "power," "energy," and particularly "internal" used with only the haziest notion of what the speaker or writer means (or thinks he means). "Power" and "energy" have very narrow physical and mechanical definitions, and will be dealt with here only indirectly. "Internal," on the other hand, seems in dire need of an English language definition, one which approaches the Chinese usage without embracing metaphysics. "Internal" is the commonly used approximation for the Chinese terms Neijia and Neigong. The first literally mean "inside family," and has several connotations. Something taught within the walls of a compound, i.e. a Buddhist or Taoist temple, would by definition be Neijia. This applies to theology as well as martial arts. In addition, the term implies something kept from outsiders or novices, who might be referred to as Weijia, or outsiders. By this definition, no one would want to admit to being Waijia, or worse Waihong, i.e. thoroughly uninitiated. In recent decades the term Neijia has been reserved strictly for so-called "internal" systems of martial arts, such as Taiji, Xingyi and Bagua. I believe this is inaccurate, a confusion of Neijia with Neigong. Neigong means "internal work," and refers to training of muscle groups, ligaments, and tendons not usually under conscious control. By contrast, Qigong refers to breath control and visualization techniques for various purposes - increased circulation to the distal points of the extremities, increased vital capacity, religious discipline, among others. In the martial arts paradigm the terms Neigong and Qigong have distinctly unique meanings. Mistranslation has led to confusion and the incorrect use of these terms as synonyms. This distinction is further confused by attempts to reconcile the same terms, used in religious contexts, with their martial arts meaning. In Taoist, Buddhist, and Animist terms, any practices done within the confines of the sect, ranging from prayer, meditation, ascetic practices, qigong, to yoga and physical devotions may be called Neigong. It is this similarity of terms, but in different contexts and hence with different meanings, which has lead to well intended but inaccurate explanations of martial arts terms by well educated non-martial artists. Some might argue that the "internal" arts have religious foundation and therefore these terms, taken in the religious context, can be applied to martial arts. However, in most cased, the image of the "spiritual warrior" or "sage warrior" initiating and practicing these arts as part of his religious discipline and in accordance with philosophical principles is fantasy. In the heyday of martial arts in China, the majority of the best practitioners were uneducated thugs who trained to become very efficient at killing people in order to attain jobs as soldiers and body guards. It was the educated non-martial artist who romanticized the philosophical and religious connotations. Martial artists, particularly non-Chinese speakers, have also contributed to the problem by using these terms indiscriminately. An immediate sense of discomfort can elicited by pressing the average American (and many Chinese) practitioner for clear definitions distinguishing Qigong and Neigong or even defining "power" and "energy." The dichotomy between "internal" and "external" is a very recent one, popularized mostly since the turn of the century by scholars who were not professional martial artist Marital arts became popular among the educated classes due to the influence of various nationalistic movements in China, however the emphasis shifted to physical development rather than combat skills. A similar shift occurred in the West in the 1960's, becoming even more pronounced with the rise of the "New Age" movement. In order to lend some intellectual legitimacy to the practice of what were supposed to be efficient ways of killing or disabling an enemy, the intellectuals chose to ascribe spiritual benefits and philosophical qualities to their martial arts of choice. The professional martial artist, whose social position was heretofore slightly above that of pond scum, were only too happy to play along. Not only were they able to improve their financial lot by teaching martial arts as calisthenics to well educated, moneyed students, their activities were accorded a greater degree of social legitimacy as well. What then, is an "internal" martial art? How do the "internal" martial arts differ from the "external" martial arts? The answer is that these are the wrong questions. All major Chinese martial arts systems since Tang Dynasty have encompassed both Neigong and Weigong (external work). Neigong training includes a range of motion exercises, stretching, training the body to coordinate as a single unit, and most important, training to employ deep muscle groups for increased strength and power. By this I mean learning to activate (contract) certain muscle groups to a greater degree than they would normally in performing certain actions. For example, untrained persons, even weightlifters, only minimally exert their intercostals muscles when performing pull down exercise. The intercostals can trained to contract to a considerable (although not grossly visible) degree to augment the pull down or press down action. It is because the untrained observer cannot see the difference in apparent exertion, but the results can be clearly seen and felt, that these techniques are called internal work. All Chinese martial arts, particularly Northern and Western Chinese martial arts, seek to achieve and even balance of strength and suppleness in every movement (Kang Jou Xiang Qi), and work to train both internal and external skills (Nei Wei Jian Xiu). The movements of a skilled Chinese martial artist of any Northern system, and many Southern systems, should appear soft, light springy, and supple, full of strength but without stiffness. These qualities are simply the hallmark of good martial skills, not just "internal" arts. The best examples I have seen of the results of this sort of training have not been limited to so-called "internal" martial artists. In China, Hong Kong, and Taiwan all of the best Shaolin teachers I met possessed these skills to extraordinary degree, and were able to demonstrate aspects of both Neigong and Qigong which most "internal" martial artists only fantasize about. Indeed the dichotomy I mentioned seems stronger the further one is from skilled teachers, suggesting that it is a prejudice of the ignorant and unskilled. Weigong refers to the external, i.e. visible aspects of any martial art. All systems require firm balance, good posture and stance work, proper mechanical alignment, and so forth. These are the external structure without which there can be no advanced work. A further, historical note. There is a considerable body of evidence that orthodox (Hebei and Shantung) Xingyi was developed from early to mid-Ming Dynasty Shaolin, and Chen family Taiji from military martial arts of the same period. I will discuss the significance of this in my next article. Reprinted from the Pa Kua Chang Newsletter, Vol. 2, Number 2, Jan/Feg 1992. Used with permission.