“The mainstream understanding of these five animals categories is that they are different fighting styles, but actually, they were different areas of knowledge. Some fighting techniques eventually became attributed to each of the animals, but they were primarily used to identify areas of study and training.”
Monk Manuel and Esoteric Teachings
Sifu Tom Smith
The Five Animals and Their
Associated Mudras and Forms
It is not so common knowledge that the five animals, in addition to being various fighting styles, were also a way of looking at knowledge and the world at large. In this paper, we take an in depth look at one aspect of that which is little known. We are talking about the mudras, and how they fit in with this overall intuition.
The five animals in question are the Dragon, the Tiger, the Crane, the Snake and the Panther. These are a curious conglomerate of creatures to take to heart as a way of looking at knowledge. What could these animals have in common with such a perspective? The answer, at first glance, is nothing.
But, if you put your mindset to how the Shaolin viewed the world, a different perspective emerges. For example, if you view these animals’ imagery as metaphors, then the truth emerges.
The Dragon, for example, represents the Cosmic Creative Force of Yang, and the Tiger represents the Cosmic Creative Force of Yin, and therefore life. You might say how can the Cosmic Creative Forces be represented by two such diverse animals? You can imagine the Dragon and Tiger to be just two memory pegs upon which a philosophical outlook is arbitrarily hung. In fact, you can consider the other three animals as arbitrary memory pegs, too.
The utility of viewing them as memory pegs or, perhaps, an ideological system of pegs will rapidly become apparent as we assign ideas to each peg. Let’s continue with the remaining animals. “The Cobra Snake symbolizes and even looks like the brain, medulla, and the spinal cord.” The Snake (Cobra) is Yin to the Crane.
Continuing with the Yin/ Yang theme, the “Crane is the symbol of Wisdom, and the Crane methods…” can be thought of as a way to develop physical and mental health. The Crane is Yang to the Snake.
The Panther is a special case, neither Yin nor Yang, but a mixture of both. The Panther represents men and women themselves. “The Panther (at its best) assumes responsibility for its life, thoughts and behavior, and takes control of its destiny. It seeks to achieve harmony with what it does and its environment; and achieves balance of the Yin and Yang.”
How are these representations helpful to us? The answer to that is to be found largely in the mudras, and their representations in the Shaolin forms. The 108 is replete with mudras, and so it is a wise choice for us to begin there. Because, as it is said, “All forms are a medium to present and practice the use of mudra.”
First, Stroke the Bird’s Tail clearly belongs to the Crane, and it is a symbol or metaphor for putting Wisdom into action. It is also “… appropriate for the first movement in the form as it is an affirmation for what is to be done.” That is, that the 108 itself is a form of putting Wisdom in motion.
The mudras that are in play in these postures are the buddha shramana and the bhumisparsha. The first of these means: the realization of existing in a state without misery, for “I am an Immortal spiritual being, while I live in this world, I am not part of it.” The second stands for “As the Lord as my witness, this is truth.” It’s easy to see that these two aphorisms combined lead to a life committed to putting Wisdom into action.
The White Crane Spreads its Wings is also an easy assignment to the Crane, but with a caveat. The final movement of the White Crane is “…the Spiritual Wisdom… that will carry us into the brilliant spiritual light of full satori…” This is reminiscent of the Dragon and the Tiger; it carries over into the realm of these two animal forms, in fact it goes beyond that into the realm of pure Spirit, from which the Dragon and Tiger descended. The White Crane Spreads its Wings thus is a composite symbol of the Yin/Yang.
It is also displays the Nataja mudra, which represents all aspects of Spirit, further cementing its composite role.
Play the Fiddle (the PiePai) is also an interesting mudra form, because we should perform this move “… as if we are playing this piepai, in perfect harmony with and merging our awareness with Spirit. It is interesting because the mudra associated with this movement is the double abaya, which signifies that it is a request for Divine assistance in the incorporation of Peace and Fearlessness (and the aspects of Spirit) into one’s personality.
Therefore, the animal that should be associated with this is the Tiger, which is one of two beings that can be petitioned for Spirit. It is also the Tiger, because the Tiger also represents life, in all of its variegated forms.
Chop with Fist. This is an interesting one, as it also a composite. It combines the Snake (it clearly traces the cerebral-spinal pathway) with the Ishvara mudra, which stands for the Great Spirit. “It calls our attention to the energy and influence of Spirit that permeates the universe and experiencing the aspects of Spirit with our own awareness.” This clearly represents the blossoming of the three flowers in the Upper Dan Tien (the spiritual eye. All in all, it represents Illumination.
I think this will represent the Dragon and Tiger, because it is the interaction of the Dragon and Tiger “… that is responsible for the manifestation of Creation, and through this process, the cosmic sound of Om is generated.”
Repulse the Monkey. If we repulse the monkey, “…we are said to be taking control and responsibility for our lives and our destiny.” Thus, the animal to which repulse the monkey is assigned is the panther. We are purifying our minds so that they can proceed higher.
It is particularly telling that the mudras associated with repulse the monkey are the bhumiparsha and the buddha shramana mudras.
Pluck the Pearl from the Sea Bottom. “In Chinese cosmology, the pearl represents the human soul. The sea bottom represents the mud and much of the worldly paradigm.” This should be difficult to unlock, but the mudras, once again, provide the key.
The Panther is the person who is in the muck of the sea bottom (the worldly paradigm). He must dig around in the silt and mud to discover the pearl, which is represented by the Abaya and Varada mudras. But to retrieve the pearl (Spirit) requires three things: Peace, Fearlessness and the Five Perfections, all of which are represented by the Abaya mudra and the Varada mudra.
The White Snake Puts out its Tongue. This movement, represents the Cobra Snake. The correlation is too obvious to miss. Curiously, the significance of the White Cobra putting out its tongue, is that in mystic circles, the tongue is used to close the loop and stimulate the spiritual eye (the upper tan tien) to enhance intuition and spiritual insight.
Golden Pheasant (the White Crane) Stands on One Leg. This movement is clearly attributable to the White Crane. The Crane symbolizes spiritual Wisdom in the Shaolin tradition. It also is a metaphor for “… enlightened beings. Similarly, an enlightened being may look like they are resting, but their awareness is constantly in a state of omnipresence. They do not need to sleep or even eat.” It is the White Crane standing on One Leg.
This a true example of sublimation.
Wave the Hands in the Cloud. “When we wave our Hands in the Clouds, we figuratively rise out of the worldly paradigm. When we rise out of worldly paradigm, we become enlightened,” as it says in the Shaolin Temple, Tai Chi Manual. Though the saying is correct, the attribution of Wave the Hands in the Cloud is still left in the air. To which of the Five Animals does Wave the Hands in the Cloud belong?
What clues do we have?
The mudras again help us in the matter of attribution. They are the buddha shramana mudra and the bhumisparsha mudra. What do these mudras stand for?
The first, the buddha shramana mudra stands for “I am an immortal spiritual being, while I live in this world, I will not be part of it.” The second is the bhumisparhsha mudra, which stands for “As the Lord is my witness, this is Truth.” When combined, they read “As the Lord is my witness this is Truth—while I live in this world, I will not be part of it.”
This is a strange, mystical saying, for how can one live in this world and at the same time be not part of it? And still, it does not identify which of the Five Animals are to be associated with it.
Each person has a dual life is the answer to the first part of the question. There is a yearning that exists within every person’s heart for a spiritual understanding, for a life with the Spirit. The decision to pursue it can lead to a life of understanding the invisible.
Of the Five Animals, clearly this indicates the Panther. The Panther who has to decide whether he remains a Panther or is transformed into the White Panther. In other words, Spirit.
This is the key to determining a White Panther, whether we reject it or embrace it determines whether or not we can begin the journey of enlightenment.
Therefore, the Panther is not all the Wave the Hands in the Clouds stands for, it also stands for something more. It stands for the transformation into the White Panther, and to rise above the earthly paradigm.
The White Snake Creeps Down. Icannot but put this more beautifully than it was said in the Shaolin Temple Tai Chi Manual:
When the consciousness realizes that it is on the path to Spirit and realizes that it must purify itself to make progress along this path, it also realizes that it is the White Snake. When it realizes that it is the White Snake, it is now operating out if the personality orientations centered in one of the four centers. This is done most efficiently with the cobra breath chi kung.
He has already identified for us the White Crane as the animal to be associated with this movement, but is there more to be had upon closer examination? As it turns out, there is.
One of the prominent mudras in the White Snake Creeps Down is the Bhujang mudra (the Cobra Snake mudra). Its affirmation is “I am a Shaolin Bodhisattva Monk, using the methods of the Shaolin Tradition to obtain complete God Realization.” Another is the Varada mudra, which means, as we have said elsewhere in this paper, “I am an Immortal Spiritual Being, transformed by the Five Perfections, I am devoted to the salvation of humanity.” What can the combination of these two mudras mean under the guidance of Sifu Tom’s dictum?
We have to understand them considering this: In order to complete the purification of the consciousness and step up to Form the Seven Stars, it must creep down to the lower centers to root out the worldly paradigm and karmic debt that resides in those centers. It is beautiful in its depths and breathtaking in its meaning.
It means that I am a Shaolin Bodhisattva Monk, using the methods of the Shaolin Tradition to obtain complete God Realization, and I am an Immortal Spiritual Being, transformed by the Five Perfections, I am devoted to the salvation of humanity. Both statements, taken together, show the way: that I am a Bodhisattva monk using the methods of the Shaolin to be transformed by the Five Perfections, and in so doing, I am devoted to the salvation of humanity.
But it is the next form’s mudras and scope that brings this movement to completion.
Step Up to Form the Seven Stars. This movement is the culmination of the former movement—the White Snake Creeps down.
When the enlightenment occurs, the centers become seven brilliant stars of energy as the consciousness realizes itself as Spirit.
This statement is profound, as it shows the apex of enlightenment resulted from the decision of the White Snake Creeping Down and rising to Form the Seven Stars, the lighting of all seven chakras!
It is highlighted by the Dhrithi mudra, which means As a Being of Spirit, I will make this happen. The closed fist represents a total commitment to make this happen.
But what animal does this represent?
We have the choice of two, the Dragon and the Tiger, depending on the individual. It really is a matter of which animal the initiate is most drawn to. Both animals lead the way to pure Spirit; both animals are descended from Spirit. I choose, for example, the Dragon. It is the more logical of the two ways. But admittedly, it is the more difficult path.
Retreat to Ride the Tiger. The Tiger, among the Five Animals, represents the Divine Mother. The acolyte must embrace the Tiger to realize the benefits of the Mother.
The closed fist, the Dithri mudra, again represents a total commitment to Self-divinity within the Unity. This is a portent of things to come. Everything reminds us that our goal is self-realization.
Sweep the Lotus. This is an auspicious beginning, where the Animal attribution is not so obvious. But the answer is contained here: The lotus is the Hindu symbol for creation… When the worldly paradigm is swept away, all that is left is Spiritual perception. The two animals that descended at the sound of Om, were the Dragon and Tiger. Therefore, the attribution goes to them.
Shoot the Tiger with the Bow. The Tiger, of course, represents the Divine Mother. But what does the bow represent and what can it add to our thinking? It stands for our self-trained consciousness.
But what of the mudras? Which mudra play into this? The closed fists come powerfully into it, making the statement that “As a being of Spirit, I will make this happen.”
The Divine Mother can be petitioned during this mudra for help with making it happen.
The Fair Lady Weaves the Shuttle. This also represents the Divine Mother, and, thus, the Tiger. By the Dragon’s absence in most of these movements, I think we can safely assume that she is the more approachable of the beings that descended from Spirit, more approachable than the Dragon.
The mudras associated with the Fair Lady Weaving the Shuttle are our old friends the Buddha Shramana and the Bhumisparsha. Again, they mean “I am an Immortal Spiritual Being, while I live in this world, I will not be part of it,” and, “As the Lord is my witness, this is Truth.”
Embrace the Tiger and Return to the Mountain. The Tiger is certainly the Divine Mother, but what does the Mountain represent? Certainly, it represents our return to Spiritual Awareness, which we can only attain at either the Dragon or the Tiger’s invitation. And as I said, the Tiger (the Divine Mother) is the most likely candidate.
But what of the mudras? There are two, the Ishvara mudra and the Heaven and Earth Mudra.
Ishvara is Sanskrit for the Great Spirit. “As the body rises with the arms spread apart above the head, this mudra represents Rising into Spirit.” And the Heaven and Earth mudra represents the saying that “I embrace the Tiger and Return to the Mountain.”
What beautiful imagery to end our study on!
Although we have seen that the Five Animals can stand alone as ideological memory pegs, we have also seen that they are clearly enhanced by the use of mudras as a reinforcement and expansion of ideas.