(Translated by Adrian Chan-Wyles PhD) 
​
Persisting in three-hours of Hard Qigong (硬氣功  - Ying Qi Gong) exercise every day, 95-year-old Tang Lixian is still very healthy. On the morning of the 11th, when a thief attempted to rob what he thought was a defenceless old man on the 115 Bus – the thief was beaten off his feet by this 95-year-old man! Yesterday, when reporters from the Chongqing Morning News met the old man - Tang Lixian - the kind-hearted man was a little worried that he might have really hurt the thief! ​

Yesterday afternoon, Mr. Tang, who lives in Yubei, was watching TV at home. If he hadn't mentioned it himself, it would be hard to imagine that he was 95-years old just by his appearance. He has a childlike face, which is full of energy, he sits with his chest straight, and when he stands up he is like a mighty green pine. Facing the reporter, Mr. Tang was a little worried. He was concerned about whether he had injured the thief. "You were punishing evil - promoting good - and not purposely fighting." Said his smiling 71-year-old disciple - Tang Yongxian (唐永先).  ​

When Tang Yongxian was 63 years old, he began to practice martial arts with Mr. Tang Lixian. Master Tang explained at the time that true Chinese martial arts are designed for health development and self-defence and that offensive action is strictly forbidden! This is the high moral standard that the Tang Clan has always uphold over hundreds of years of martial self-cultivation. All disciples of Tang-family martial arts ‘swear’ to uphold this moral precept! Once we explained that the young man he tackled is fit, strong and unhurt by the action he took to ‘limit’ the criminal’s violent outburst – Master Tang then agreed to grant us an interview. ​

This is what Master Tang experienced on the day in question. After 10 am on the 11th, Master Tang took the 115 Bus from Xiangshui Road Station to Caiyuanba. After getting on the Bus, there were a lot of people and the seats were already full of old people. So, Master Tang stood near the front of the Bus holding the rail. On the right side of Master Tang there is a young man standing with his back to him. He stood very close to Master Tang and he would not break the inappropriate bodily contact. "About a minute later, I felt that someone was pulling my wallet." Suddenly, as the Bus bumped along the road, the young man placed his hand in Master Tang’s pocket and attempted to extract his wallet. Although these movements were well practiced and very carefully carried-out – Master Tang’s years of sensitivity-training in the martial arts enabled him to understand exactly what was happening as events unfolded! ​

At the exact moment the young man ‘lifted’ Master Tang’s wallet from his trouser-pocket – Master Tang landed a punch enthused with immense internal energy that took the strength out of the young man’s legs – causing him to crumple to the floor with a look of surprise on his face! In the right-hand of the young man was Master Tang’s wallet clear for all to see! The punch had landed on the young man’s right shoulder-blade as he was trying to run away. This is why Master Tang decided to take the energy out of the young thief's legs! Afterwards, there was a sense of high-energy and profound shock throughout the interior of the Bus! ​

As the young man began to struggle on the ground, Master Tang dropped into Horse Stance and ‘pinned’ the thief to the floor whilst everyone in the Bus became aware of what was going on! Master Tang had single-handled protected the public good by tackling a notorious thief who had caused untold suffering to the masses! Master Tang held the thief in a painful submission hold until the Bus reached Nanping Station – when both alighted – with Master Tang retaining control. The people gathered around and saw that the thief was in tears and obviously ‘sorry’ for what he had done. Many begged Master Tang not to take him to the Police Station – but to tell him off and give him a chance to ‘reform’. Although Master Tang was robbed in a similar manner twenty-years previously – he decided to give the young man a severe warning and talking to before letting him go.  ​

Although some people thought the young man might have suffered broken bones – Master Tang explained that he emitted just enough strength in his punch to inhibit the young man’s internal energy flow in a temporary manner – and never had a thought of doing any permanent damage. Master Tang stated that everyone can make a mistake and equally everyone can reform if they are helped by others! Obviously, if this young man does not reform after being granting a reprieve, then we shall take him to the Police Station and then he will suffer the consequences of his selfish actions – explained Master Tang – who has tackled a number of thieves in the past. When he was eighty-years old, he came to the aid of a woman who was being attacked by a robber – again knocking the thief to the ground with a single punch! He explained that robbing is wrong and that the general public must defend themselves whilst retaining their virtue and dignity in the process. Do not lower yourself to the status of the thief but remain aloof, kind and considerate.  ​

Master Tang started practicing ‘Hard Qigong’ when aged 71-years-old. As early as 2007, the Chongqing Morning News reported on Tang Lixian’s street exercises. At that time, he would forcibly strike his head with an iron rod. "I decided to practice ‘Hard Qigong’ qi to strengthen my body." In 1978, Master Tang retired from working at the Chongqing Bus Plant. At that time, he suffered from rheumatism. Over the next ten years, his emphysema also became more and more serious, and he had to cough and spit up many times a day. In 1991, the 71-year-old Master decided to change. He visited a local park and participated in a ‘Hard Qigong’ training class. As he was very talented in this style, he was promoted to a more ‘enhanced’ training at a different training hall. Despite many difficulties and set-backs – Master Tang did not give-up and his determination eventually won-through. After ten-years of training and testing – Old Man Tang was eventually recognised as a ‘Master’ in his own right! Just prior to this time, all of Master Tang’s ailments and injuries eventually cleared-up and all disease left his body! ​

​Chinese Source Article: 
http://cpc.people.com.cn/BIG5/n/2015/1015/c87228-27700371.html 

Years of training in ideal circumstances - should prepare a practitioner to defend themselves in the most uncomfortable of circumstances! Real combat is certainly nothing like the Movies - where the lead-actors move with perfectly time 'Form' movemets that strike-home with bewildering precision and devstating effectiveness! After-all, the perpetuation of this mythology is exactly WHY we spend our hard-earned money to go to the cinema in the first-place! Here, a Chinese man in his fifties is attacked in his property by a much younger and masked man using a club or stick. The criminal himself seems trained in martial arts - but his criminality is not the subject of this post. No. I would like you to understand and appreciate how the victim of the attack managed to psychologically and physically come to terms with the intrusion, threat and attck and 'equal' the attacker who definitely possessed the advantage at the beginning - but gradually lost the element of suprise as the resistance continued and and generated the moral 'rightness' that over-turned the entire surprise of the situation! The older man is said to be a Master of Northern Praying Mantis. Today, his gongfu style saved his life!

In the West, Asian martial arts have been thoroughly commercialised and converted from a battlefield spiritual art – into a vehicle for making money. The instructors ‘sell’ their knowledge to classes of students – with an emphasis upon a very narrow definition of ‘self-defence’ (in the UK, many such teachers attempt to relate to their students by assuming they are in a pub on a Saturday night – and another drinker ‘starts looking at your bird’ and such other laughable narratives! In other words, the ancient martial arts of the East are taught to students in the contemporary West as a method to ‘defend’ themselves from attacks from other Westerners in a social (leisure) setting! Teachers of this type tend to cultivate a ‘cult of personality’ mentality throughout their school, which suggests that their art contains some sought of ‘mystical’ core that grants invincibility to each practitioner, and certain defeat to all those who are unlucky to confront it! ​

Ironically, I have been shown evidence of so-called ‘contracts’ signed by students when setting-up their monthly bank payments to the instructor. In the small print a disclaimer reads ‘The ‘student’ acknowledges that the movements taught are for guidance only, a may not be effective in any position of ‘self-defence’ - and that the instructor has no liability whatsoever for the well-being of the student.’ A lawyer-friend of mine advises that such contracts and ‘clauses’ are common-place nowadays in the martial arts scene which tends to target large classes of young children – where the training is sold to parents as ‘play’! The teachers do not care about the psychological, physical or spiritual well-being of their students, as the individuals concerned exist only to generate income and pay the bills. ​

In the expensive leisure centres, for example, the martial arts are sold as ego-trips for well-off and very rich! These people like to pretend that for the duration of the lessons they are legitimate martial arts fighters, when in reality the classes are designed around retaining their comfort levels in an air-conditioned room, with movements that do not go beyond a light cardiovascular workout. Each lesson is a self-contained episode as there is no guarantee that the ‘clients’ will be back next week! There is no continuation, but only the repeating of the myth of a deficient self-empowerment that occurs within one of the safest and crime-free environments on earth! The teacher must alter everything and change whatever the clients want changed to keep their attention levels up and to keep them coming back for more (whilst paying the ridiculous membership fees)! ​

Should a student progress in their martial arts practice and attend long enough for the teacher to take their presence seriously, he or she may well be considered suitable for participating in martial sports. This is a safe type of combat within which neither of the participants actually hit one another – but purposely throw-out their arms and legs to empty air in the direction of the opponent! He who throws enough such techniques is declared the ‘winner’ and the instructor’s school receives all the kudos for this success (hence the interest shown in the student by the teacher). Then there are the mixed martial artists who roll around on the floor in one-on-one bouts – each trying to ‘submit’ the other. In some versions, kicking and punching is also allowed during ‘stand-up’ periods to excite the fee-paying crowd! Although presented as the ‘best’ type of martial arts, modern militaries do not use this type of fighting simply because it does not work in reality (on the battlefield).  ​

Legitimate Asian martial arts do exist. They exist in Asia and they exist in the West but they are well-hidden behind the thick blanket of highly commercialised martial arts. If a sincere student genuinely seeks-out a proper martial arts teacher, it is highly likely that they will be drawn into something very similar to what is described above. In fact, given the current conditions, such a scenario is virtually inevitable. In such a situation it is better to make the best of what is on offer in the outside whilst retaining you own inner freedom. It is a matter of bidding your time until you encounter what you are really looking for. Until that time, adaptability is the key to ongoing development. Understanding a situation does not mean that you have to be in conflict with it. It is better to remain quiet and meaning onto a situation and breathe new life into it. Traditional Chinese martial arts do exist, but they are difficult to find and even more difficult to enter! 
 ​

Chinese prisoners who killed foreigners in the late Qing Dynasty - were forced to the execution-ground after a simple interrogation (with no legal defence). Four suspects in the ‘Gutian Religious Case’ include Du Zhuyi (杜朱衣), Zheng Huai (郑淮), Liu Xiangxing (刘祥兴) and Zhang Ch (张赤). In the early morning of August 1st, 1895, more than one-hundred members of the "Piety Association" (斋会 - Zhai Hui) situatin in Gutian County, Fujian Province - attacked Mount Hua - where British and American missionaries lived, resulting in the deaths of eleven British missionaries and other female Christian assistants. Many other people were injured. This incident became known as the "Gutian Religious Case" in the history books. This is one of the two largest religious-orientated single cases that happened during the late Qing Dynasty – with the other being the "Tianjin Religious Case" which happened in 1870. Western missionaries aggressively penetrated and took-over large parts of China and used brutality to force Chinese people to ‘convert’ to a religious they neither wanted nor understood. Every so often, this foreign aggression and brutality was met with ‘resistance’ primarily from the embittered peasant community – which generally paid dearly for its loyalty and bravery. ​

The suspects in the "Gutian Religious Case" were arrested by the Qing government. This group of photographs was found in a recently discovered album left by the Englishman John Charles Oswald (1856-1900), which recorded key scenes relating to the trial of the suspects. Oswald once ran a tea and horse racing business in Fuzhou, and it is not certain that these photographs were taken by him personally. After the "Zhaihui" congregation killed people, they robbed the missionary's residence and set fire to it. ​

The scene after the looting of the British and American missionaries' residence was very bloody. In the late Qing Dynasty, missionaries went deep into China to preach, and there were often conflicts between the church and the local people. The involvement of missionaries in the opium trade, forced land leases, and illegal act of shielding the faithful aroused the anger of the local people. The Gutian "Zhaihui" and the church have had long-standing grievances, with both encroaching upon the other’s territory. The church employed all kinds of illegal methods but continuously got away with their crimes – which included rape of Chinese women and girls. If the Chinese Authorities dared to act against this foreign criminality, then the foreign governments would often send in their armed forces and make matters far worse. When the ‘Piety Associations’ fought-back – they were invariably ‘blamed’ when caught and issued with the severest of punishments demanded by the church missionaries – who enjoyed watching the spectacle of scared men kneeling to be ‘beheaded’! ​

After the incident, foreigners in China reacted strongly. The British and American envoys in Beijing protested to the Qing Court and sent warships to intimidate along the coast of Fujian. The "New York Tribune" of the United States even clamoured to put China "under the gun" and subject it to "the most severe sanctions." ​

Du Zhuyi - one of the main criminals in the case - was kept in a cage. In his early years, he repeatedly failed the exams, and then he despaired of his career and joined the "Zhaihui". Because he couldn't understand the arbitrary behaviour of foreigners, he rebelled against their corruption. The "Zhaihui" is mostly comprised of the poor people at the bottom of society, and a small number of frustrated intellectuals and small businessmen. ​

The British who died were buried in Fuzhou. On August 5th, Emperor Guangxu decreed, "The case is serious. The generals (Bian Baoquan, Governor of Fujian and Zhejiang Province, General Qingyu of Fuzhou) should send troops to severely deal with the perpetrators and be punished in accordance with the law; The church residence was properly protected by the stern magistrates, and there was no need to do anything else," which shows the attitude of the pro-Western Qing Court. ​

Chinese, British, and American personnel involved in the investigation and trial of the case. On August 13th, an investigation team composed of British and American diplomats, military officers, and missionaries went to Gutian to investigate the incident and participate in the Qing government’s trial of the arrested suspects. Under their pressure, the Qing government offered high rewards and arrested hundreds of people. Among them, a large number of innocent people were implicated for being allegedly reported by others. ​

The scene before the execution. In order to quell the adverse effects caused by the case as soon as possible, the Qing government adopted a method of rapid arrest and rapid trial. The procedure was very simple, and the participants in the confirmed cases were immediately sentenced. By October 18th, the trial was completed in just over two months, and 92 people were finally determined to be guilty, of which 26 were sentenced to death, 17 were enlisted in the military, 5 were imprisoned for life, 27 were imprisoned for 10 years, and 5 were imprisoned for 5 years. 5 people to hold the stone pier for 3 years, 5 people hold the stone pier for 6 months, and 2 people hold the stone pier for 2 months. 

The executioners who carried-out the death penalties. During the trial of the case, the British and American authorities did not claim compensation, but only demanded that the perpetrators be punished. This is a rare case in modern history that caused heavy losses without financial compensation. Reference materials: Liu Guoping, "Research on Gutian Religious Cases in 1895", Yang Guanghui, "Public Opinion and Modern Religious Cases". 

Original Chinese Language Source Article: 
​古田教案
https://m.sohu.com/a/212640342_99937407 

Advanced martial arts practice is ethereal even though it involves the movement of the body. In fact, moving the body is basic gongfu training, a mastery of which should be gained in one’s youth if possible. When the body ‘ages’ - a practitioner does not want the problem of mastering martial technique whilst coming to terms with how ‘ageing’ changes the mind and body. Knowing how to stand, fall, get-up, moving, kick, punch, block and evade, etc, are foundational issues that must be thoroughly absorbed into the deepest levels of the mind and body well before middle-age is reached. Of course, this is not always the case, as some people take-up the practice of traditional Chinese martial arts late in life – but with regards the more robust and rugged ‘external’ techniques – youthful practice is preferred. This is why many older people (with no previous experience) start their martial arts training through one of the ‘internal’ arts – which are a product of an ‘advanced’ and ‘mature’ mind-set. ​

On the other hand, if an individual is able to build 20-30 years of training prior to hitting 40-50 years of age – then the bones, joints, muscles, ligaments, tendons and inner organs have all had time to experience a ‘hardening’ process over-time - and are far more ‘robust’ whilst the individual traverses into older age. Probably the greater reason for early martial arts practice is that the ability to produce massive (internal and external) impact power (with minimum) effort must be mastered before the body transitions into older age. This observation does not mean that older people cannot achieve this ability later in their life – but to already possess this devastating power is one less burden – particularly as we may also have far more responsibilities as mature people than the average young person. However, with the right type of instruction from a genuine Master, anyone of any age can ‘master’ gongfu regardless of circumstances. Motivation is the key to it all. ​

The mind must be ‘still’ and ‘expansive’. Its psychic fabric must be simultaneously ‘empty’ and yet ‘envelop’ all things without exception! Although there is much experimentation in the West with the physical techniques of the many (and varied) gongfu styles – very few practitioners are interested in the spiritual or higher psychological aspects of traditional Chinese martial arts. This is because gongfu has been taught the wrong way around in the West to suit the cultural bias of the fee-paying audience. Whereas in China kicking is learned before punching – in the West punching is taught before kicking (because of the influence of Western Boxing). Whereas in China a gongfu practitioner learns to stand still and to stand ‘solid’ whilst defending the ten directions – in the West students are taught to move around before being taught how to ‘stand still’ (this is because Western students do not understand the important of achieving inner and outer ‘stillness’). Whereas in China gongfu student learn to ‘relax’ before assuming postures – in the West students are taught to ‘stretch’ using yoga-like techniques (mostly unknown in China). Whereas students in China learn to ‘strike’ various wooden objects to condition the bones of the hands and feet – in the West, students are encouraged to hit ‘soft’ pads that give a false impression of what it is like to hit a ‘real’ body! In the West, the mind is ‘entertained’ as a means to secure continued fee-paying through class attendance – whilst in China the Master continuously looks for new ways of ‘testing’ the virtue of the student and for any reason to ‘expel’ them from the training hall!  ​

All this ‘inversion’ must be remedied if the highest levels of spiritual and physical mastery are to be achieved. This has nothing to do with rolling around on a padded floor wearing padded-gloves – and everything to do with ‘looking within’ to refine the flow of internal energy. The awareness of the mind must permeate every cell of the physical body whilst the practitioner sits correctly in the meditation posture. What else is there? When advanced practitioners ascend to a certain age of maturity, reality has nothing to do with the ego pursuit of ‘winning’ or ‘losing’ in petty disputes that ultimately mean nothing. Most of the combat sports of the moment are fleeting and exist merely to make money – and they are ineffective on the modern battlefield and not practiced by the military! The final lesson is to ‘leave the body’ with the minimum of fuss when the time presents itself. In a very real sense, a genuine Master of martial arts has ‘already’ transcended the boundaries of material limitation whilst still living. This sense of ‘completion’ and ‘transcendence’ is what draws the already perceptive into his or her presence to receive instruction... ​

A few days ago, a venerable 70-year old man came to visit me in Beijing (at the Qianfeng Hermitage) from his hometown of Weihai in Shandong province! His name is ‘Jiang Daochang’ (姜道长) and he is a Disciple in the ‘Wudang’ (武当), ‘Sanfeng’ (三丰) School of internal martial arts practice and mastery! Indeed, Jiang Daochang has dedicated his life to the pursuance of Daoist gongfu (功夫)!  

In his search for genuine Daoist self-cultivation knowledge and technique, he has travelled far and wide over many mountains and across numerous rivers! He is a Master of the ‘Taiji’ (太极) ‘Long-Sword’ (剑 - Jian) ‘Law’ (法 - Fa)! Eventually, he has settled in the ‘Wudang Sanfeng School’. However, he has also been aware of the Qianfeng Pre-Natal School and has attended a local study group for many years. It has been his positive experience with this group that led to him taking the decision to travel to Beijing and visit the Headquarters of the Qianfeng School. 

He is a straightforward person who understands that usually a student must study with a Master for at least three-years (usually after three years of visiting other Masters) before being accepted as a ‘Disciple’ - but this situation is a little different due to Jiang Daochang already training in the Qianfeng School and the fact he is a Taiji Sword Master of many years standing! As is his right as an enquiring student – he requested that I ‘prove’ the efficacy of our School.  

I first explained the ‘Essential Life Mind-Body' (性命双修 - Xing Ming Shuang Xiu) self-cultivation method as preserved within the Qianfeng School. I then assessed the health of his mind and body – and immediately ‘opened’ ALL of his energy channels throughout his body. As the transformation was ‘immediate’ - Jiang Daochang stated ‘This is the genuine Daoist self-cultivation! Without this method, the essential nature (精 - Jing) cannot transform vital force (炁 - Qi) in the mind and body!’ After experiencing this – Jiang Daochang immediately requested ‘Discipleship’ and he was formally accepted into the Qianfeng School! 

Jiang Daochang is very concerned for the health of those who have practiced Taiji martial arts all their lives but who have also reached middle-age. When this stage of life is reached, it is important to replenish the ‘jing’ and ‘qi’ (精炁) so as to nourish the bones and inner organs. This is the same advice for ‘internal’ or ‘external’ martial arts practice! These activities consume a lot of ‘Jing’ (精 ) and ‘qi’ (气) - and this foundational store of energy needs to be replaced. This is a primary issue for athletes and people who like to keep-fit. Of course, this is also the same issue for everybody else – but at varying levels of use and replenishment. Many just burn themselves-out wasting their internal energy on frivolous pursuits! It is the ‘Essential Life Mind-Body' self-cultivation technique that can easily remedy this situation! 

Qianfeng Pre-Natal School      

Qianfeng Hermitage: Zhao Ming Wang        


©opyright: Adrian Chan-Wyles (ShiDaDao) 2021.    

Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102yssx.html 

修道先悟道 
前几天从山东威海来了一位老者，七十多岁武当三丰派弟子姜道长来到北京千峰草堂。 
姜道长一生为了追求道家功夫，先后拜访不少名山大川，对道家太极剑法为一生追求，最后拜入武当山三丰派门下。 
近年来同时对千峰先天派很早就有了解，经过在千峰先天派群里了解，来到千峰草堂，姜道长是一位率真之人，多年习武造就其真性情，寒暄过后直言按道家规矩，徒访师三年师访徒三年，今天真心求道但是要看师父有真否？ 
交流了一些千峰先天派性命双修功夫后，为姜道长展示千峰先天派传承（开关展窍）打开经络，经过打开经络姜道长言道，此为真正道家秘法，无有此法无法改变自身精炁运化，随后真心正式拜入千峰先天派，成为千峰入门弟子。 
姜道长对如今修道练武以及达到中老年人太极者，达到老年要增补体内精炁，不论是武术还是太极，以及大量消耗精气健身运动者，都需要道家性命双修功夫来增补体内精炁。 
​千峰先天派，千峰草堂 ​

Although the martial arts term ‘Ninja’ is a distinctly ‘Japanese pronunciation – the two ideograms used to express this concept are of Chinese origin – namely ‘忍者’ (Ren Zhe). Whether this concept originally spread from China as a martial arts principle – or was distinctly developed in Japan - is open to debate. Certainly, the ‘Ninja’ of medieval Japan occupied entire clan-systems which ‘mirrored’ perfectly their Samurai equivalents with the only difference being that the Samurai clans were socially accepted and the ‘Ninja’ clans were clandestine and considered ‘illegal’. The ‘Ninja’ communities were made-up of the peasantry and any outcast members of the nobility and criminal fraternity, etc. Although the ‘Ninja’ communities were hidden from open view, they were disciplined, followed strict codes of conduct and were dedicated to perfecting many different martial skills designed to ‘counter’ or ‘negate’ every martial advantage the Samurai believed they possessed. In-short, the ‘Ninja’ communities represented a ‘different’ but related blue-print for Japanese feudal society – perhaps one that was internally democratic and fairer than its Samurai alternative, as women were considered ‘equal to men – and practiced martial techniques designed by women for women to use on the battlefield or during ‘assassinations’ - a key skill of the ‘Ninja’ warrior.  ​

The character ‘忍’ (ren3) is comprised of a contracted version of the lower particle ‘心’ (xin1) - which translates as ‘mind’ and ‘heart’ - and the upper particle ‘刃’ (ren4) - which represents a ‘bladed weapon’ such as a ‘knife’ or ‘broad-sword’, The Japanese version of this ideogram appears to have a handle affixed to a blade – a blade said to be covered in ‘blood’: ​

When combined together, the ideogram ‘忍’ (ren3) suggests a situation where the human mind (and body) is said to be highly skilled swordsmanship – together with ‘tolerating’ the ‘lose’ of a certain amount of one’s own blood – as well as spilling that of the opponent. The training in this martial art is arduous and painful to experience – but this is the path that must be ‘endured’ if mastery is to be achieved. Whereas the ideogram ‘者’ (zhe3) is comprised of the lower particle ‘白’ (bai2) which carries the meaning of the colour ‘White’, whilst the upper particle is ‘耂’ (lao3) and refers to a ‘an old man who is bent-over and has long hair’ - usually implying ‘acquired wisdom overtime’. Therefore, ‘者’ (zhe3) appears to mean a ‘body of expert knowledge acquired by an individual over a long period of study’. The combined term of ‘忍者’ (Ren Zhe) - or ‘Ninja’ - refers to the concept of an ‘accumulated body of knowledge and martial arts skill and acquired by an extraordinary person overtime’. Or, an ‘acquired body of knowledge and martial arts skill that transforms an ordinary person into an extraordinary person’.  ​

Related Terms: 

忍術 (Ninjutsu) - ‘Ren Shu’ = ‘Endurance Art’ 
​
忍法 (Ninpo) - ‘Ren Fa’ = ‘Endurance Law’ 

Ninjutsu originally derived from an indigenous, traditional Japanese fighting technique known as the ‘Thorn Kill Art’ (刺杀术 - Ci Sha Shu) - perhaps implying the ability to ‘assassinate an opponent using a poisoned-dart'. Later, this art absorbed several Chinese cultural influences such as the ‘Art of War’ by Sunzi", and the martial principles contained within the ‘Six Secret Teachings’, etc. There is a legend that a Chinese Buddhist monk travelled to Japan early-on, and brought various Tantric Buddhist and Traditional Chinese Medicine techniques (perhaps around the 8th century CE) which were combined with Japanese Shintoism. This mixture of Chinese and Japanese martial elements was integrated to finally form ‘Ninjutsu’. The techniques of ‘evasion’ and ‘invisibility’ in were emphasised in the city – whilst ‘ambushes’ and the ability to suddenly ‘disappear’ was perfected in the mountainous areas.  

Chinese Language Reference: 
​
https://baike.baidu.com/item/忍术/381309 

I had trained in 'rice flails', 'spear', 'staff', 'stick' and 'long sword' etc, with Master Chan Tin Sang (1924-1993) prior to my educational time in Hereford. He had told me that much of this knowledge had spread to Japan via Okinawa and was practiced within many styles of karate. Although I am wearing the Shukokai Karate Federation badge and 3rd Kyu Brown Belt in this photograph (performing right mid-level side-kick), I am carrying the Okinawan weapon known as the 'Sai'  (釵 - Chai) - a non-bladed trident, usually made of steel. Although none of the karate styles I trained with in the UK openly practiced 'Okinawan Old Weaponry' (沖縄古武道 - Chong Sheng Gu Wu Dao) - or 'Okinawa Kobudo', I was taught for about a year in Hereford around 1985-1986 by a fellow student (I cannot recall his name) who had been taught the Sai and Nunchaku (rice-flails) by his martial arts teacher. We would meet-up at lunchtimes or in the evenings and swap martial techniques (with no money changing hands. This weapon is quite heavy and is also referred to as a truncheon (I perfected striking with the blunt handle-end as if performing a straight punch). Its weight helps to condition and strengthen the forearms, wrists and hands. I am told that the Sai is a farming implement orignally from Southern China, the handles of which are used to cut furrows in the ground, whilst the central section is used as a 'dibber' to make deep holes within which seeds are dropped. 

My experience of Hakka villages in Southern China has not revealed 'Sai' type farming tools, despite the fact the Hakka Chinese people are very good farmers. This does not mean that 'Sai' tools have never existed in China, but rather that they are not evident today as an indigenous device. Of course, within modern China (which is economcally booming) some young people acquire Okinawan 'Sai' and seek authentic instruction - effectively re-importing what might be a lost art back into China from its safe-keeping in the hands of the Okinwans. It could also be the case that the 'Sai' developed only in Okinawa and has no roots in China - some Okinawans believe this. Within the Chinese language, '釵' (Chai) refers to an elaborate butterfly 'hairpin' such as worn above 
- with variants comprising of one, two or three pins.  When assessing the 'Sai' as a weapon, Chinese language sources talk of 'weaponised' hairpins expertly used by specially trained women. These hairpins were sharpened at the point and/or down the shaft, and were thrown into an opponent's body (like a knife) from a distance, or used to pierce pressure-points at close-range. If the Okinawan 'Sai' originated in China it could have evolved from the 'weaponised' hairpin rather than a farming implement. 

Chinese language texts also talk of a blunt truncheon that was developed in Okinawa probably before the 16th century (prior to the Japanese annexation), as a self-defence weapon against bladed weapons (such as the sword). As the Ryu Kyu Islands were considered part of Southern China prior to this date, this seems to be where the idea comes from that the 'Sai' developed within South China (not to be confused with what might be better described as 'Mainland' South China today). These texts also record that two handles were added that were turned upward. I am told that sometimes a 'Sai' was fitted to the end of a six foot pole and used at a distance. Here are some examples of very early 'Sai' featured on the Chinese language internet:
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The British Nationality Act of 1948 granted the right of all people born within British colonies to be 'British Subjects', or 'British Citizens'  and therefore entitled to settle in the Mainland UK. Master Chan Tin Sang came to the UK in 1956 and the story was hat he worked hard at all kinds of jobs in and around Sutton, and eventually saved enough money to send for his wife and two young daughters. I was told this took about ten years and always assumed that 'Por Por' (i.e. our Chinese grandmother Cheung Yuet-Tai - known in the UK and Cheung Yat-Tai) came to the UK in 1966 - but these Immigration Papers record that she was granted permission to leave Hong Kong and fly to Britain in late 1968. From what her daughters have told me, the air-tickets Master Chan sent from the UK arrived two-weeks late due to a postal delay. In fact, the air-tickets arrived on the morning of the day of the flight - and Por Por had to quickly pack a few small cases, and rush to the local school to extract her children! This she did, and they eventually made their way to Sutton in South London. Master Chan Tin Sang went on to open one of the first Chinese Restaurants in Sutton - the King Wah - situated on the opposite side of the road from the Masonic Lodge and the Post Office in Grove Road. We have never managed to find a photograph of the King Wah. 

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​ Madam Cheung Yuet-Tai was born in the New Territories (Hong Kong) in 1924, and passed away in Sutton during January, 2011. She was 86 years old, and in her 87th year (her 87th birthday would have been on  the 3rd of September, 2011). She had been suffering from kidney problems for quite sometime prior to her passing. In 2001, Madam Cheung Yuet-Tai 'confirmed' Master Chan Tin Sang's 1991 'Transmission' to me - and also passed on to me one of his jade rings, a gold and jade clan-leader's ring, and gold wristwatch.