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...
ORIGINAL CHINESE LANGUAGE ARTICLE BY: QIANFENG DAOIST MASTER ZHAO MING WANG (赵明旺)
(TRANSLATED BY ADRIAN CHAN-WYLES PHD)
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
Living in a second floor flat in London – and given that we are a family that collectively practices a style of (traditional) Chinese Martial Arts – much of daily training has to take place within our living-room! Obviously, with over a year of Covid19 Lockdowns – training in the ‘safety’ of our own home has been an important part of our collective psychological well-being and physical health! As part of our Longfist family style of gongfu requires the procuring and maintenance of the ‘heavy-hitting’ related with this ancient martial art – striking a suitable object on a regular basis is an important and integral part of our training regime!
We had to ensure that the free-standing punch-kick bag we chose could a) with stand the power of our kicks, punches, knees and elbows, etc, and b) not ‘fall-over’ as a consequence of being repeatedly and intensely hit. Having now used this product for over a month – subjecting its structure to every kind of martial arts strike imaginable – we are very happy with its performance, design and durability, particularly as we filled it with ‘water’ rather than sand (as we couldn’t go shopping due to Lockdown). The water has worked perfectly satisfactorily and it must be assumed that if sand is used – the already present stability will be even more enhanced!
The striking surface of the bag is tough and ‘non-leather’ - as we are vegetarians – this was an important factor in us making our choice. The bag sits atop four coach-type suspension springs that allow the bag to suddenly move off the centre-line – and re-establish itself just as quickly in the neutral, upright position! When this bag is affixed to the moulded (heavy-duty) plastic base – the structure stands around 6 foot 4 inches tall. As we have trained in the past on the ‘Muk Yen’ (Wooden Dummy) and hit the Makiwawa (of Okinawan Gojo Ryu Karate) - the quality of impact of this device lies somewhere between the two. It has a ‘whiplash’ within its deep structure which ensures it certainly is NOT too soft – with its robust response ensuring the bones, ligaments, joints and muscles of the striking limbs are kept in optimum health. This is one of the aspects that surprised us most – as we are used to striking a hard-wood surface with bare hands and feet. I suspect this bag has been devised in Japan for the practice of hard-hitting traditional Karate styles and is impressive.
This is a very well designed, constructed and presented piece of essential (traditional) martial arts equipment. Like any ‘professional’ grade striking device – expert instruction is required to avoid any type of impact-injury. After training this device can be pushed into a convenient corner for storage. As we have young children (and pets) wandering around our flat – ‘safety’ has been a priority – and this bag will not fall over when ALL the safety instructions are followed correctly. Even our young children enjoy punching and kicking this bag – and as we guide them properly – they do not experience any superficial damage to their hands or feet. However, a big and strong man or woman experienced in ‘striking’ - they soon learn that you ‘get back’ all the effort you put out! An all-round excellent product!
A very interesting (internal) Longfist Form! Master Zhao Ming Wang forwarded this video of a Qianfeng Disciple. This is a traditional mode of practice just like our own in the Ch’an Dao School. Of course, what follows is not a discussion on the movements perse, but rather the manner in which these movements are performed. Developed insight and seasoned will-power is a matter of a good and fully-rounded ‘intent’. This is the exact opposite to what is expected in the training and technique designed found in the ‘audience-pleasing’ practicing for sport. For sporting purposes - the movements are speeded-up for dramatic effect.
This changes the leg use, balance and coordination. Sporting forms are practiced 'top down' which is good for audience entertainment but sacrifices a good and effective 'root'. Proper (traditional) form training for fighting is practiced 'ground up' (like the building of a hexagram in the Book of Changes) and unfolds like an arrow fired from a bow (or a bamboo stick stuck firmly in the ground - which is pulled back and suddenly 'released'). Sporting forms push the generated power downwards whilst simultaneously denying any strong or stable leg structure for 'rooting' - so that its is wasted and dissipates into the air without effect. Traditional forms - such as seen here - generate the power from a firm and stable base and then radiate that power upwards and outwards in all directions.
The 'shape' or 'technique' chosen or assumed (such as a lead straight punch front and back - or a front-kick and a palm-block, etc) - harness and directs this generated power, into a focused emission suitable for a particular self-defence requirement (expressing 'stopping-power'). Although practicing forms at lightning speed is good every now and again (whilst retaining the 'root'), it is better to practice like the practitioner in this video so as to continuously perfect the 'foundation' - as each repetition removes a layer of doubt in one's ability (from the mind and body). As the body ages, this type of 'internal' exercise ensures a constant standard of practice as the physical processes and psychological perception both mature.
Notice how the drop-down stances are not as deep as those found in Taijiquan to facilitate a smooth interaction of the movements. These Longfist forms possess drop-down stances that can be performed ‘deep’, ‘moderate’ (as seen here), or ‘high’ for various adaptions of training. Each type of low-stance must be perfected by the Longfist practitioner as a preparation for the different requirements of all-round self-defence. It is best to master the low-stances when young so that this ability can be retained and applied to the body as it ages.
Original Chinese Language Article By: Qu Lishi (趣历史)
(Translated by Adrian Chan-Wyles PhD)
Now, when many of my friends are watching classic heroic novels made into films - such as the "Water Margin" and "Sui and Tang Dynasty" - or classic works of modern martial arts masters (such as Jin Yong [金庸} and Gu Long [古龙]), they are being subjected to a number of powerful martial arts hero-images. This includes invincible (and fierce) generals, as well as knights effortlessly galloping over the land (and across rivers and lakes without getting wet), whilst climbing (or flying) over high walls and defeating the enemy on the other side - despite being out-numbered by as much as ten to one! The question is this – are traditional Chinese martial arts effective in battle – or are they an outdated mode of ‘attempted’ self-defence?
With this question in mind, this author accessed a great deal of information upon this subject and finally worked-out the difference between ‘ancient’ Chinese martial arts and the modern ‘dance’ that passes as martial arts practice in many gymnastic halls throughout China today. Ancient Chinese martial arts are divided into two distinct (but related in essence) branches (or ‘Families’) – namely the ‘external’ (外 - Wai) and the ‘internal’ (内 - Nei). Those who have achieved great success in ‘external’ gongfu, can prevail against any opponent (in any situation) using only ‘empty-hands’ and expertly applying a refined brute force through deceptive movements of great and dynamic speed - with such an outstanding Master of this method being ‘Bruce Lee’.
The mastery of internal gongfu is much more complicated, complex (and subtle) - and its perfection is not easy – even for those who gain access to genuine teachers. Internal gongfu has three sections that must be fully understood and mastered:
1) Bright (Pure) ‘Shooting-Force’ (Emitting-Power) = Ming Jin (明劲) - ‘Ming Jin’ looks very strong and even ‘tough’. This ‘external’ power stem from a permanently aligned posture and bodyweight dropping into the floor – and ‘rebounding’ back up through the centre of the bones – to be ‘emitted’ through whatever technique is being applied. However, at the highest level of mastery (and in a split second) - It can be transitioned into ‘An Jin’.
2) Dark (Secret) ‘Shooting-Force’ (Emitting-Power) = An Jin (暗劲) - ‘An Jin’ only manifests when proficiency is already advanced. An Jin is comprised of the mastery (and swift interaction) of both ‘hard’ (刚 - Gang) and ‘soft’ (柔 - Rou) power. The enhanced mind (and ‘awareness’) replaces all physical effort. This skill remains ‘hidden’ and is difficult to comprehend in combat and learn in practice. When the mind (and body) of the practitioner is suitably ‘matured’, then the ability to transition to ‘Hua Jin’ will naturally manifest.
3) Transformative (Changing) ‘Shooting-Force' (Emitting-Power) = Hua Jin (化劲) - ‘Hua Jin’ is the perfect ‘synthesis’ of ‘Ming Jin’ and ‘An Jin’ so that no difference can be discerned by the opponent – who cannot perceive what is happening – and cannot suitably ‘adapt’ to what is happening in his or her immediate environment. There is no discernible difference between the mind and body – with the body and environment appearing to manifest within an expanded consciousness that free of all greed, hatred and delusion.
This level of traditional martial arts mastery requires a long process of accumulated insight and gathered internal energy. When young, a martial artist must be brave and ruthless at the beginning – but radically ‘stills the mind’ and ‘relaxes the body’ as a means to gain access to the ‘invisible’ and ‘intangible’. One of the most famous martial artists in ancient times is known as ‘Hua Tuo’ (华佗), who was originally a famous doctor living during the Eastern Han Dynasty, but the ‘Wu Qin Xi’ (五禽戏) or ‘Five Birds Playing’ System he created is considered to be the earliest known martial arts routine in China. This is why some people call Hua Tuo the founder of Chinese martial arts. Cases can also be made for Zhang Sanfeng (张三丰), the founder of the Wudang (武当) Sect – which is a superb school of internal martial arts. Then there is Chen Yuting (陈玉廷), from Chenjiagou - Wen County, Henan Province – who is the founder of Chen Style Taijiquan. Dong Haichuan (董海川) is the founder of Baguazhang (八卦掌) or ‘Eight Trigram Palm’ - who was considered an amazing man. He was a martial arts teacher for Emperor Guangxu (光绪) and also served as a guard for Empress Dowager Cixi (慈禧). After him, there are more famous martial artists such as Huo Yuanjia (霍元甲), Du Xinwu (杜心武) and Huang Feihong (黄飞鸿), etc., all excellent martial arts masters.
Tradition Chinese Martial Arts are ‘Too Dangerous’
Generally speaking, ancient Chinese martial arts are both internal and external, and there are routines, such as unarmed punching and kicking forms, as well as weaponry forms involving sword, spear and weighted-chain, etc. Most of these styles focus on developing the ‘awareness’ capacity of the mind, which is essential for all physical martial arts mastery. Only those people born in the modern-age who possess a certain type of character are qualified to be accepted for this type of genuine Chinese martial arts training. However, the current martial arts cater for everyone and their stricture and scope of development is too rigid and limited. Such martial arts only require a basic external performance, but the internal spirit being completely non-existent. Therefore, practicing for several decades can only lead to the acquisition of a very a basic skill that diminishes with age. The main difference is that the ancient martial arts technique evolved for ‘killing’ enemies and prevailing during ‘self-defence’, whilst modern martial arts belong only to the category of sports – and therefore only reflect the limited requirements of success needed in that environment.
Humanity’s martial arts practice began in warfare and represent a summary of the experience of being exposed to brutal and bloody fighting on the battlefield. This old body of knowledge has into the modern world and has been integrated as a martial art practiced within the category of sports. Under the constraints of rules and referees, it strives to be fair and avoid injury, defeats opponents with strength and wisdom - declaring a winner and a loser. As for why this is done, it is because when modern martial arts were practiced in New China – fights often ended with opponents being ‘killed’ in competition. The government took control of the situation and stopped this type of gongfu-fighting in public. Instead, martial arts training was limited to the exercises concerned with the performing and perfection of artistic-looking routines. It was not until the reform and opening up that the ‘traditional’ Chinese martial arts practice returned for public scrutiny yet again. The more aggressive sport of Sanda (散打) or ‘Free Fighting’ was developed as a sport, and finally determined that blows to the groin, neck, and back of the head were forbidden. This led to a system of punching, kicking and throwing that although ‘aggressive’ lacked much of the martial sophistication that defines traditional Chinese martial arts practice and fighting.
Comment: Ancient Chinese martial arts are historically designed for real fighting, and I can only say that the so-called ‘Martial Arts Masters who are constantly promoting their own style – who are always ‘challenging’ others - are nothing but a group of ‘loud mouthed-kings'. Their actual combat capability is almost zero. Why do I say this? This is because these so-called martial artists have not developed their inner or outer strength and do not possess the unique speed (or skills) associated with traditional Chinese martial arts practice. They value theory and pretty routines, but lack actual combat experience. In the old days, the Master earned their abilities the hard way – through prevailing in actual martial arts conflicts.
Of course, this author always believes that there are peerless gongfu Masters in the world. However, those who have achieved this kind of martial arts mastery often live very low-key lives. They quietly practice and perfect the genuine traditional Chinese martial arts, and pursue a simple life of self-sufficiency and isolation. Such authentic Master keep away from publicity and are difficult to track-down! Indeed, they hide in plain sight amongst the people!
Chinese Language Reference:
点评：古代武术才是真正格斗，而看到现在动不动在哪个频道里推广的武术大师 我只能说都是一堆嘴强王者。实战能力几乎为零。为什么这么说呢?这是因为这些所谓的武术家的力量 速度都没练出来 他们重视理论和套路，缺乏实战与灵活， 纵观中国历史武术名家 那个不是大量实战的基础上在结合拳理 内外兼修而成为一代武术宗师的?哪像现代这帮武术家 ，太过功利化了，一个个都是绣花枕头，中看不中用也。
Probably from around 35-years onward, a serious practitioner of traditional Chinese martial arts should be beginning the slow transition from purely ‘external’ to predominately ‘internal’ training methods, exercises and understandings. The point of this is purely age-related – as we get older, we see more in different ways to a younger person – who naturally possesses a different type strength (which changes as age progresses). If a practitioner does not possess access to correct instruction, then he or she will not ‘understand’ how to accommodate these age-related changes, and almost always will ‘give-up’ their practice. Another factor that needs to be considered is the age that training start for an individual, as this will affect what objectives should realistically be sought-after. However, prior to 35-years old, a practitioner of gongfu should have experienced much of the ‘hard’, ‘external’ training, understand psychological and physical suffering (through direct experience), and ‘know’ how to defend themselves during a violent encounter. External ‘sensitivity’ training is very different from ‘internal’ sensitivity training. The latter example involves the turning of the mind’s awareness ‘inward’ so that a) the blood flow can be sensed, and b) after a deep-breath, the oxygen can be felt as it distributes throughout and around the entirety of the body! The point of ‘external’ and ‘internal’ training is a perfect ‘integration’ (zagong) of the two aspects so that qi-power can be manifested at anywhere on a scale from imperceptible to ‘massive’ and ‘highly destructive’. If none of this makes any sense, then train harder!
This is myself and Ch'an Dao student Liz Wan - my friend and one time landlady. I was told by the Editor of this edition of the magazine that Jet Li had read and liked my article.
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.
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.
My Chinese gongfu teacher (living in Sutton) - Master Chan Tin Sang (1924-1993) - advised me to ‘explore’ the many martial arts that were then around, bearing in mind that virtually all Japanese karate has its roots in the Chinese gongfu styles imported into Okinawa from China’s Fujian province over the last few hundred years. As long as this exploration was carried-out away from Sutton (where I did not live at the time), there was no problem despite the memories of the Japanese atrocities carried out in China still being fresh in the minds of the elderly members of the British Chinese community (many of whom had witnessed these barbarous acts, been subjected to them or lost relatives). Whilst attending college in the Reigate area, myself (and a friend – Robert Townsend) decided to make a study of a Japanese school of karate. As we started in September, 1983 and only had to July, 1984 at this college, our study would be relatively short, but committed. The classes were held once a week (I think Tuesday evenings – 730pm-9pm) at the Sovereign Leisure Centre, and conducted by Sensei Alan Bound 1st Dan (at the time).
We did not know what style this was to start with, but just turned-up (we were both 16 years old). It turned-out to be administered by the ‘Southern Karate-Do Wako Kai’ association which interpreted its mission as returning to the ‘true’ of the Wado Ryu (和道流) style founded by Hironori Otsuka (1892-1982) - who had only passed away the year before. It was felt that the original ‘spirit’ of Wado Ryu had been departed from, and a return to the ‘Way of Peace’ was needed. Within the Chinese language ‘和道流’ is pronounced ‘He Dao Liu’ - and means ‘Harmonious Way Tradition’. Like many ‘old’ traditions in Japan, Chinese ideograms are used to describe its principles. In this style I was taught power through correct positioning. There was no body conditioning such as in my family gongfu style, but a practitioner was taught to assume a superior psychological and physical positioning from the very beginning (which eventually culminates in ‘enlightenment’ for those who pursue the spiritual aspects), a dominance which is maintained in combat through continuously out-manoeuvring an opponent so that they cannot set themselves to deliver their best techniques against your body. Within our Ch’an Dao System, this is reflected in the principles of aligned power and correct approach found within Taijiquan (and internal martial arts), although Wado Ryu has part of its roots in Jujitsu. We generated power through exact movement and we learned a reverse-punch drill I have never seen in any other karate style (involving ‘snake’ stepping). Sensei Alan Bound was a very good and talented teacher.
Eventually, the classes (which always seemed to have around 20 or 30 people attending), were moved to the Scott Hut next to Redhill train station. The spiritual message was that if you align yourself with the deepest and loving principles of the universe (and do not conflict with life), then you will be invincible in the face of untoward violence and harassment. I have a soft spot for Wado Kai (and genuine Wado Ryu) despite the fact I am a Hakka Chinese martial artists! As young students, Sensei Alan Bound gave use a karate suit each and allowed us to pay for it over a few weeks. He was a gentleman! We successfully graded for our yellow belts (and probably our orange belts) - I think we travelled to Guildford to do this (and were graded under Sensei Barry Wilkinson 4th Dan) – and many years later, whilst looking through boxes of old documents and academic work, I came across my Wado Kai ‘licence’ and a grading certificate! It is my belief that Wado Ryu could do a lot of good bringing the Chinese and Japanese communities together! Thank you Sensei Alan Bound for enriching our lives!
Shifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System.