Dear Adrian

Morning Adrian. I hope you enjoy this video, because there’s 
More to come. Tony

Dear Tony

Interesting. Liz is related to Master Yin Fu (1840-1909) - her surname is "Yin". He was a renowned gongfu master who combined Longfist with Baguazhang-Baguaquan - and developed a unique stye:

https://www.yinstylebaguazhang.com

He was the imperial bodyguard during the latter years of the Qing Dynasty. During the Uprising, Buddhist Master Xu Yun (1840-1959) was wandering around the streets of Beijing chanting Buddhist prayers of peace - ignoring all the fighting. He walked between the Western troops, the Boxers, and the Imperial Army - and no one would touched him. The Empress Dowager ordered her bodyguard - Yin Fu (尹福) - to travel into the war-zone, locate Master Xu Yun and bring him back to the Forbidden City. Unbelievably, Yin Fu carried-out this mission perfectly - extracting Xu Yun to safety. Yin Fu then led the imperial family to safety in the West of China. Yin Fu perfected plunging his fingers through the rib-cage of his opponents and pulling-out their organs. I met Master John Davies once or twice in Regents Park - where he used to teach Yin Bagua. Liz was training with him and I was a guest. John Davies had lived in Beijing for 30-years as a Merchant Banker and was the first Westerner to be taught Yin Bagua - and inherit the lineage. He lived near Sutton but was very old by the time I met him. He taught Liz due to her surname.

Thanks

Adrian

2023-10-17 Global Times Editor: Li Yan

Lined up neatly, over 50 ancient explosive weapons were recently excavated at the Badaling Great Wall in Beijing.

A total of 59 stone bombs were discovered by archaeologists along the western section of the Badaling Great Wall in Beijing’s Yanqing district. Ma Lüwei, an archaeologist specializing in ancient Chinese military history, told the Global Times that the stone bombs were major weapons used to “defend against enemy invasion” along the Great Wall during the Ming Dynasty (1368-1644).

“The bomb was often installed in medium-sized hollow bits of stone. Those weapons were easy to make and were also very handy for soldiers to throw them down at invaders while standing on the Great Wall,” Ma told the Global Times.

Shang Heng, an associate research fellow at the Beijing Institute of Archaeology, said the stone bombs possessed “big explosive power” and were once the preference of Qi Jiguang, a Ming Dynasty military general who made major contributions to China’s military system and strategy as well as the innovation of military weapons.

Those 59 stone bombs were found inscribed with orders at one of the Great Wall’s station houses that were once used for standing guards watching out for the enemy. The space was later identified by archaeologists as a warehouse for storing weapons.
Prior to the new discovery, no similar “warehouses” had been found along the Beijing sections of the Great Wall.

Besides the weapon warehouse, other ancient buildings along the Great Wall, such as a “horse face” wall, an ancient wall used on the Great Wall that allowed soldiers to climb up and shoot arrows, were also discovered during the latest archaeological project.
A stone fort that was once used to support cannons was also discovered along the Beijing Great Wall for the first time.

Archaeologist Wang Meng told the Global Times that these relics shed light on the functions and design planning of the Great Wall.

The new discoveries at the Badaling Great Wall reflect China’s continuous research and conservation efforts concerning the Great Wall. Taking Beijing for example, between 2000 to 2022 more than 110 project were carried out to preserve the Beijing section of the Great Wall, which is known for having the most complex buildings and geological conditions compared to other Great Wall sections such as those in the provinces of Hebei, Gansu and Shaanxi.

Twenty-two years of conservation efforts have achieved a great deal. In 2021, a project aimed at rescuing the Liugou section of the Great Wall in the Yanqing district helped identify exactly how the Ming Dynasty Great Wall was constructed. A year later, ancient everyday objects such as plates, scissors and bowls were discovered along the Jiankou section of the Great Wall, providing insight into the daily life of soldiers stationed along the wall.

“The Great Wall holds value not only for its remarkable architecture, but also the cultural and historical connections to ancient Chinese people’s lives, their unity as well as their spirit,” historian Fang Gang told the Global Times.

Among all the projects, the Great Wall National Cultural Park, scheduled for completion in 2035, is China’s blueprint for integrating Great Wall resources nationwide into one landscape. The strategy aims to preserve the legacy of the Great Wall, while also extending its reach into fields such as cultural tourism.
​
A total of 37 provincial-level planning projects have been carried out so far in 2023. A total of 16 have been completed, including one to promote the establishment of Great Wall museums in Qinhuangdao, Hebei Province.

English Language Text:

​https://www.ecns.cn/m/news/culture/2023-10-17/detail-ihcuappp4688434.shtml

​As regards 'tradition', 'lineage' and 'respect' - these are aboth fundamental Chinese cultural aspects which were brought suddenly into the modern world in 1911 (the ‘Nationalist’ Revolution) and 1949 (the ‘Socialist’ Revolution). In Japan, this process began with the Meiji Restoration of 1868. This all evolves around the concept of 'face' (面子 - Mian Zi) - or the ability to walk through the public spaces with one's dignity fully intact and face on display. To traverse the public spaces used to demand a stern adherence to the teachings of 'Confucius' as defined by various philosophers and politicians, etc. Indeed, Confucianism regulated not only the society of China for over two-thousand years, but also many other countries including Korea, Japan, Vietnam and Okinawa (including large areas of South-East Asia). Furthermore, wherever Chinese people have migrated - Confucianism has followed. Confucianism still defines Chinese society, but the way this happens has evolved over the centuries and can still seem baffling to the uninitiated. Regardless of this, understanding ‘Confucianism’ is the only way ‘in’ and ‘out’ of a Chinese cultural grouping.

​In the old days, breaking these rules led to the breaking of one's body - a simple correlation between spiritual morality and physical punishment. The individual body used to be the property of one's parents and belonged to the State (that is to the 'Emperor'). The body of a child used to represent the continuation of a family's ancestral 'Qi' energy and the lasting of the Clan Surname. Judicial execution often involved public beheading (the 'loss' of face through the loss of the head) – a punitive process which usually including the killing of all members of the same family (depending upon the severity of the offense). Social execution involved the 'exclusion' of an individual and a family (Clan) - from all meaningful social interaction. It is interesting to note that despite the differences in political and economic view that exist between Beijing and Taipei, for instance, Chinese people living in Taiwan and Mainland China would agree (both implicitly and explicitly) about what 'face' is, and about what 'losing' and 'saving' face actually entails - so important is this central aspect of Chinese culture. 

​Today, the forces of modernity have radically redefined this tradition - but occasionally murders and beatings do still occur throughout Chinese society - usually involving disputes regarding love affairs, relationship betrayals and intimate deviations, etc. Of course, if an individual is known to have behaved in a terrible fashion for whatever reason, social ostracization tends to follow. Remember, China is comprised of 56 ethnicities which enlarged through the Chinese diaspora as it intermixes with different people throughout the world. This means that 'saving face' and 'losing face' tends to vary in interpretation. For instance, my modern academic colleagues in China tend not to give 'face' much consideration - but the older members of our Chinese family still live their lives by this concept! Okinawa, for instance, is still being punished by the Mainland Japanese for being historically ‘Chinese’ – and this has involved the post-1945 US Military Bases being lodged of the Island. This US neo-imperialist presence has been compounded by an assault on Ryukyu culture that has been intended to eradicate all obvious ‘Chinese’ cultural tendencies and replace these with a blend of Americana and Nipponisation. Yet the robustness of the Okinawan way of life stands inherently strong – with an older version of ‘Confucian’ ideology lurking firmly in the background and regulating the martial arts, leisure and business communities. 

​Indeed, the Chinese concept of 'face' (面子 - Mian Zi) literally translates as 'Face Child' or 'Face Master'. The second ideogram '子' (zi3) means 'a child that is born already old and wise' - and is associated with 'Laozi' (老子) - one of the founders of Daoism. Perhaps 'Saving Face' would be better redefined as 'Preserving Face'. In England we talk of proudly holding our heads-up high in public.. Of course, in the strict Confucian model, the onus is on the individual rather than the social collective. Today, the social collective is just as responsible as the individual - so that the entirety of society works together to preserve the status quo. Now, it is as if the collective society has its own 'face' that has to be preserved in the 'face' of individual behaviour. It is a two-way street. Individual responsibility is now balanced with collective responsibility - creating a preserving 'tension' of positive interaction. An individual's 'face' is considered secondary and is only saved when the 'face' of orderly society is acknowledged and preserved. Having explained all this, there still exist pockets of Chinese culture spread throughout the world that uphold older versions of ‘Confucian’ ideology and expect all incomers to understand and respect this reality. 

​This is a very rare 'Hui' (Muslim) martial art - developed and practiced within China by descendants of Arab merchants (and travellers) who settled in China around a thousand years ago (and at other times after this date). These men were generally highly respected by the Chinese Authorities and often married Chinese women - altered or changed their surnames to fit-in - and sired 'Chinese' children often brought-up within the Islamic faith. This martial art was developed by three respected Imans serving in the Bozhou (亳州) Mosque of Beijing during the reign of Qing Dynasty Emperor Daoguang (r. 1813-1820) and is comprised of various Chinese martial arts techniques as gathered by Hui people living primarily in the Henan, Anhui, Shandong areas - as well other places:

​If I am reading this name correctly (see HERE for more information), this art is emphasising intellectual and physical study (晰 - Xi), a process which builds 'Yang' (阳) energy which represents the 'sun' or 'brightness' (the literal meaning of 'Yang') represented by Allah! As Muslims only practice for self-defence the 'open-hand' or 'palm' (掌 - Zhang) is emphasised over the closed fist. Yin and Yang are developed equally with the inner and outer body being made strong and healthy so that the practitioners can a) pray properly and recite the Holy Qur'an in the Mosques, b) perform wholesome labour properly within society and c) maintain the strength to carry-out charitable work and help others free of charge. As this art builds outer strength for praying and inner strength for recitation - by cultivsting Yin and Yang (using martial techniques derived from at least three other provinces) - it is also known by the name of 'Three Considered Profundities' (三议妙 - San Yi Miao). The art itself must only be used to protect vulnerable individuals (including the practittioner) from attack (or 'insult') within society - but the rules for this are very strict (Halal). 

Grand Master (Lineage Inheritor) Wang Maozhai - teaching Wu (吴) Style Taiji Straight Sword (剑 - Jian) at the Grand Temple (太庙 - Tai Miao) in Beijing (a Confucian Temple from the designation) - now known as the 'Cultural Palace of the Working People' - during the 1930s. It is said that this footage was taken by an American 'Travel Journalist'. Grand Master Wang is teaching his son - Wang Zhiying (王子英). ​I notice how 'light' the Master holds the sword - as if it is 'not there' or is 'fading in and out' of reality...

Translator's Note: Master Mekaru Kenichi was born in '旧大里' (Jiu Da Li) Village in Okinawa during 1947 (that is the 'Old Big and Wide' Village) - as the island was still recovering from the cataclysmic (1945) Battle of Okinawa! His surname '铭苅' (Mekaru) appears to be a District of Northeast Naha City (perhaps named after a tortoiseshell) - whilst his first names of '拳一' (Kenichi) possess a definite martial connotation meaning a 'Single Fist' or a 'Fist that Unifies', etc! Times were hard when he was young and life was difficult - but Mekaru Kenichi ​and his clan were held together by their Karate-Do mind and body discipline - knowing full well that its inner structure was historically from China! During the early days of his life, his biography relates how even as a young child he was holding the 'Horse Stance' and participating in general 'Tang Hand' training with no particular 'name' or 'style' association (a typical situation amongst many traditionally minded Okinawans at the time)! In 1958, when he was 11 years old, his family emigrated to the Sao Paulo area of Brazil to join the already substantial Japanese and Okinawan population already living their and doing well with lots of open space to build and plenty of work opportunities! During 1977, when Mekaru Kenichi was 30 years old, he met Mr. Kakazu Yoshimasa - who had come to Brazil to participate in an 'Open' fighting competition! Upon his return to Okinawa - Mekaru Kenichi followed him and became his martial arts disciple! When returning to Mr. Kakazu Yoshimasa's Dojo in Naha City, he was tasked with mastering the 'Kobayashi Ryu' (小林流) - style of Okinawan Karate-Do - a branch of the 'Shorin Ryu' (少林流) fighting style - which uses the Chinese ideograms that read 'Shaolin Lineage'. - as there is a belief that this style of Okinawan Karate-Do was originally linked directly to the Shaolin Temple tradition of China. Kobayashi Ryu was founded by Chibana Chōshin (知花朝信) [1885-1969]. His family practiced the 'Chinese Hand (唐手 - Tang Shou) - and refused the Japanese order to change the name to 'Empty Hand' (空手 - Kong Shou) for decades! Master Mekaru Kenichi  became a very great Master of the Kobayashi Ryu style and was renowned for travelling the world and relentlessly teaching anyone who wanted to learned genuine, Chinese-based Okinawan Karate-Do! This led to him eventually entering China and working very hard to introduce the modern Chinese people to a martial art that belonged to them - but which had been transmitted to another culture hundreds of years ago! Master Mekura Kenichi dedicated 25 years of life to China before retiring and leaving a place in 2013 (aged 66) he had called 'home' for quarter of a century! The record books now show that Mekura Kenichi was the first person to introduce an Okinawan Karate-Do style (Kobayashi Ryu) into an independent and thriving Mainland China during 1988! ACW (23.8.2022)

Master Mekura Kenichi Demonstrates 'Basic Kata Number One'!

Mr Mekaru Kenichi ​ first visited China in 1988 – where he is well-known for performing what would become known as his inaugural Karate-Do cultural exchange performance at the Shanghai Wushu Academy! The reaction from the thousands in attendance at the time was very appreciative and supportive! Since then, people from all walks of life in Shanghai became very interested in learning the martial art of Karate-Do, and this positive reaction gave him the idea of developing the teaching of Karate-Do in Shanghai!

In 1990, Mr Mekaru ​Kenichi was introduced by the Brazilian President in a letter and recommended by the Japanese Consulate in Shanghai. With the help of Mr. Zhu Rongji (朱镕基) the Mayor of Shanghai at that time - he was contacted by the Foreign Affairs Office of the Shanghai Municipal Commission for Sports - and entirely at his own expense, established China's first officially recognised Karate-Do training class held at the Shanghai Physical Education Training Hall. At that time, a large number of willing practitioners flocked in an endless stream to the classes, and the registration was extraordinarily high! To help with the training process, the Japanese government provided 300 Karate-Do training suits (termed ‘gi’) for free - for the newcomers to use! ​

In Japan, karate is taught as part of the School Physical Education Curriculum! Therefore, Mr Mekaru Kenichi wanted to establish Karate-Do as a sport in China’s Primary and Secondary Schools and Universities in China, so as to popularise this martial art amongst the youth! In 1992, he taught for free and borrowed 100 further sets of Japanese Karate-Do uniforms for which he distributed for free. He founded the Fudan University Karate Association and opened the first Karate-Do training class to be held in a Chinese university and was hired as the Honorary President and Chief Instructor of the Association (which provided him with a small room to live, three meals a day and a small stipend). From this firm foundation, he opened a Karate-Do training course and served as the Head Coach for the Shanghai Metallurgical College. ​

The following year, he aimed at establishing Karate-Do classes throughout the whole country yet again! This time he was successful, and he managed to establish fully functioning Dojos in Chengdu, Kunming, Xi'an, Shenyang, Nanjing, Hangzhou, Qingdao, Guangzhou, Hong Kong and other major cities – attracting the huge number of 80,000 ethnic Chinese students!  ​

Mr Mekaru ​Kenichi ​was appointed by the Okinawa Fist Study Association of Japan to promote traditional Karate-Do all over the world! He has taught in major cities in dozens of countries, including the United States, Canada, Mexico, Brazil, Paraguay, Argentina, Colombia, Peru, France, Spain, Portugal, and Italy. After 20 years, the number of students around the world has reached 35,000! He has stated, however, that as China is the birthplace of Karate-Do – China remains the country with the most potential for development. In order to spread and develop Karate-Do in China, he would rather give up the materially superior conditions of other countries, relocate to a remote part of China for meditative study, and invest whatever money he could raise and donate it to the Chinese people - to be used for the promotion of Karate-Do!  ​

After years of hard work by Mr Mekaru ​Kenichi ​, the regular practice of Karate-Do has developed rapidly throughout China – a process which has proven especially strong in Shanghai. Today, dozens of colleges and universities, including Fudan University, Shanghai International Studies University, Shanghai Institute of Foreign Trade, Donghua University, Nanjing University of Science and Technology, and Peking University, have all established regular Karate-Do associations and offer Karate-Do courses (including medicine and weaponry). At the same time, many fitness clubs have also launched Karate-Do as a form of fitness exercise, training tens of thousands of students! ​

On April 25th, 1999, China's first official Karate-Do body – the ‘Shanghai Wushu Association Karate Committee’ - was established through the authority of the World Karate-Do Federation! Through the introduction of Mr. Wang Zhaoji (王肇基) - the Director of the Karate-Do Committee of the Shanghai Wushu Association - Mr Mekaru Ginkari was hired as the first Consultant Head Coach. This appointment was confirmed at the inauguration ceremony, where enthusiastic Karate-Do students were called upon to hold a demonstration and competition! Mr Shimizu Seno - the Deputy Consul General of the Japanese Consulate in Shanghai - also came to the Shanghai Wushu Academy to watch the inauguration ceremony! At the invitation of Mr Mekaru Kenichi ​ important members of the World Karate Federation and All Japan Karate Federation attended the inauguration ceremony – including director Arakawa Tong and director Hasumi Keiichi! These Karate-Do experts personally guided Chinese students in their Karate-Do practice – and helped explain the competition rules as established by the World Karate Federation! Everyone who attended, regardless of rank, ethnicity or origination, all chose to support China by joining the Karate-Do Committee of the Shanghai Wushu Association!  ​

During May 2000, following negotiations between Mr Mekaru ​Kenichi ​and the Japan Kyokushinkaikan - the first Sino-Japanese karate exchange competition (for college and high school students) was held (including full-contact sparring, Kata and weapons demonstrations), with many more high-spirited Sino-Japanese exchange competitions being held since then!  ​

During February 2001, Mr Mekaru ​ Kenichi ​ invited the All-Japan Karate Women's Champion to Shanghai to participate in the exchange competition with Shanghai karate students – to offer advice regarding practice methods, Kata performances and actual combat (self-defence) experience!  ​

Chinese Language Source:

http://www.360doc.com/content/12/0820/11/99504_231276189.shtml ​

铭苅拳一介绍 
铭苅拳一介绍2012年01月15日 13:46:07 
    铭苅拳一先生于1988年第一次来到中国，在上海武术院进行了第一次空手道交流表演，当时反映极为强烈。鉴于上海各界人士对空手道十分感兴趣，在上海发展空手道的想法产生于他的脑海之中。 
  1990年，铭苅先生经巴西总统致信介绍及日本驻沪领事馆的推荐，在当时上海市市长朱镕基先生帮助下，由上海市体委外事处联络，在上海体育宫自费创办了中国第一个公认的空手道训练班。当时大批学习者络绎不绝，报名极为踊跃，全部免费借用了从日本带来的三百套拳士会空手道道服。 
  在日本，空手道是作为学校体育教育课程的。由此铭苅先生想在中国各中小学及大学内开展空手道运动，在学生中进行普及。1992年，他义务免费授课，并免费借用一百套日本空手道道服，创建了复旦大学空手道协会及开设了中国高校的第一个空手道训练班，并受聘为协会荣誉会长兼总指导；同时在上海冶金高等专科学校开设了训练班并担任总教练。 
次年，他又把目标指向了全国，先后在成都、昆明、西安、沈阳、南京、杭州、青岛、广州、香港等各大城市办班传授武艺，学生总数8万人次以上。 
    铭苅先生曾受日本冲绳拳士会委派，到世界各国推广空手道。在美国、加拿大、墨西哥、巴西、巴拉圭、阿根廷、哥伦比亚、秘鲁、法国、西班牙、葡萄牙、意大利等数十个国家的大城市都任教过，历经20年，学生达3万5千人次。但还是发现中国是最具有潜力可发展的国家。为了在中国传播和发展空手道，他宁愿放弃其他国家的优越条件，来到中国进行考察，投入许多资金在中国空手道事业的开展推广方面，为了能使中国的空手道运动更好、更顺利地发展。 
    经过铭苅先生多年的努力，空手道事业在中国发展蒸蒸日上，特别是在上海。如今包括复旦大学、上海外国语大学、上海对外贸易学院、东华大学、南京理工大学、北京大学等数十所高校都成立了空手道协会，开设了空手道课程。同时许多健身俱乐部也已开展此运动，培训学员数万名。 
    1999年4月25日，经世界空手道连盟认可，中国第一个空手道委员会——上海市武术协会空手道委员会成立。在上海市武协空手道委员会主任王肇基先生的介绍下，铭苅先生被聘为首任顾问总教练，并在成立仪式上召集空手道学员举办了表演比赛。日本驻沪领事馆副总领事清水濑野先生也来到上海武术院观看了这次成立仪式。在铭苅先生的盛邀下，世界空手道连盟和全日本空手道连盟的最高干部局长荒川通和理事莲见圭一亲临上海庆祝空手道委员会的成立，观看、指导中国学生的表演比赛，并对世界空手道连盟的比赛裁判规则作了讲解。 
上海市武术协会空手道委员会成立以后，铭苅先生在沪上的所有在册学员都加入了空手道委员会成为会员。 
    2000年5月，在铭苅先生与日本极真会馆的协商下，进行了首届大中学生中日空手道交流赛，以后又举办过多次中日交流赛。 
    2001年2月，铭苅先生又邀请了全日本空手道女子冠军来到上海，参加了与上海空手道学员的交流比赛，进行了练习方法、套路表演及实战比赛的交流。 
阅读(274)|**(0) 
 
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Translator’s Note: This Chinese language article was originally published by the Fuzhou Wushu Association in 2009 (on a Chinese language website based in Zhejiang dedicated to the history, theory and practice of Okinawan Goju Ryu). The content covers events from twenty-years earlier (c. 1989) and seeks to discover who was the Chinese Master who taught Fujian martial arts to the Okinawan traveller - Higaonna Kanryō. Researchers outside of Asia tend to approach this subject from the Anglicised rendering of a Chinese name preserved in Japan - ‘Ryu Ryu Ko’ - which often causes confusion amongst Westerners as it seems very similar to the title of the unconnected ‘Ryu Kyu’ (琉球) Islands – the name of the chain of islands Okinawa happens to be part of. Within Japan and China today, the title ‘Ryu Ryu Ko’ is shortened to ‘Ro Ro Ku’ - as it is a ‘nickname’ the phonetical expression in the English language is only approximate. A number of Chinese researchers are of the opinion that ‘Ryu Ryu Ko’ (如如哥) is a title more likely to have been used in Beijing and is unlikely to have been used in Fuzhou. What is mentioned but not elaborated upon in this article – is the historical reality that ‘Officials’ (that is those individuals who have studied for, sat and passed the Imperial Examinations) were often posted to faraway places where it was their duty to communicate in the ‘Beijing’ dialect (the language of governance throughout China regardless of local dialects).  
​
An example of this involves the famous Ch’an Buddhist Master Xu Yun (1840-1959) who was born in the Quanzhou area of Fujian province. His is father was a government ‘Official’ working in Fujian province who was originally from Hunan. Despite living in Fujian province, at home Master Xu Yun’s family spoke the Hunan dialect whilst at work his father spoke the Beijing dialect. Despite being posted together with his family faraway – the connection with the ancestral land was never forgotten or given-up. Marriage partners were chosen from Hunan for Hunanese men and women born in Fujian – and when deaths occurred, the bodies were ceremoniously taken back to Hunan for burial. Therefore, it is not beyond the realms of possibility that Ru Ru Ko was from a family of ‘Officials’ that had originated in Beijing but had been posted to Fujian. This is a realistic example of how ‘Ru Ru Ko’ could have been from a cultural milieu originating in Beijing.  

As multiple languages are being used (Japanese, Chinese and English), as well as transliteration and phonetical interpretations, it is important that the logical basis of this article is clearly established. Needless to say, research in the Chinese cultural milieu is very different to research carried-out in the English language. For the Chinese language researcher, the investigation begins with the ideograms ‘如如哥’ (pronounced ‘Ru Ru Ge’). This has no obvious linguistic or cultural connection with the Fujian dialect. In Japan these three ideograms are transliterated as ‘儿 - 儿 - コ’ (Ru Ru Ko) - but ‘why’ these ideograms were chosen is something of a mystery as the ideogram ‘儿’ is a simplification of ‘兒’ (er2) which means ‘child’ or ‘son’ (which is used twice). Bear in mind that many Japanese ideograms are either direct borrowings from the Chinese language or modifications. The third ‘Japanese’ ideogram ‘コ ‘ is from the ‘Katakana’ categorisation of symbols – and again refers to a ‘child’ (as in a boy or a girl). This suggests that the Japanese term 儿 - 儿 - コ’ (Ru Ru Ko) quite literally means ‘Child (boy), Child (boy), Child (boy or girl). Therefore, the Japanese term (in Romanji) - of Ru Ru Ko contains no inherent or hidden meaning – and gives no clues as to the identity of the Chinese holder of the name. It appears to be purely phonetical in nature – as if the name were only passed-on by word of mouth and was never written down at the time of being transmitted. Indeed, Higaonna Kanryō admitted that it was difficult to linguistically communicate when he arrived in China. 

Ru Ru Ko is thought to have been born around 1820 whilst his death date is unknown. Furthermore, whoever he was - his true identity is not known. During the Battle of Okinawa (fought between April 1, 1945 – June 22, 1945) and which cost 110,000 Japanese and Okinawan causalities – as well as around 12,500 US casualties. Okinawa was totally devastated due to the ferocious nature of the fighting. This led to the near total destruction of all paper records (as libraries and private homes were totally destroyed). Many of the best and well-educated martial artists in Okinawa fought in the frontline against the invading American Forces – and were killed – whilst others later died from wounds or committed suicide. The elderly people – if not already evacuated – were killed in the vicious crossfire! It is equally true that large areas of Southern and Eastern China were also devastated during the 1930s and 1940s due to the presence of the Imperial Japanese Army, etc. This physical death and destruction eradicated a vast material and intellectual historical database and is one of the reasons why there are large gaps in details available.  

The name of the Master in question is often presented using the three Chinese language ideograms of ‘刘良兴’. This can cause further confusion as these three ideograms can be read in the Chinese language as ‘Liu Liangxing’ - giving the impression that this is a legitimate name. This is not the case as the Japanese use of these ideograms is an alternative way of expressing the far more simplistic ‘儿 - 儿 - コ’ (Ru Ru Ko). This is because ‘刘’ (Liu) can be expressed with the hiragana syllable ‘る’ (ru) and the katakana syllable of ‘ル’ (ru). The second ideogram ‘良’ (Liang) can be expressed as ろう (rō) - whilst the third ideogram ‘兴 ‘ (Xing) is represented by ‘こう’ (kō). Technically speaking, this can be read in the Japanese language as ‘Ru Ro Ko’, etc. Therefore, ‘刘良兴’ = ‘儿 - 儿 - コ’ (Ru Ru Ko) is not a specific name in and of itself. Whereas Chinese language users will read the ideograms of ‘刘良兴’ as ‘Liu Liangxing’ - Japanese language readers see only ‘Ru Ru Ko’! Another way of writing the name of this Fujian White Crane Fist Master is ‘Liu Xiangjing’ (刘祥京) - which is considered a genuine name. I cannot find any independent data about this Master on the Chinese language internet – but information possessed by the Fuzhou Wushu Association records this man as being a famous martial arts teacher in the Fuzhou area. Indeed, the entire point of this Fuzhou Wushu Association article is that although considered as a candidate – there is no reliable evidence linking ‘Liu Xiangjing’ (刘祥京) to Okinawan Goju Ryu.  

Xie Chongxiang (謝崇祥) [1852-1930) was a very famous martial artist from Changle County situated within the Fuzhou area of China. He trained under Master Pan Yu Ba (潘嶼八) who transmitted the ‘Shaolin Arahant Fist’ (少林罗汉拳 - Shao Lin Luo Han Quan) to him (some sources suggest that he also learned the ‘Southern Shaolin White Crane Fist’ [少林白鶴拳 - Shao Lin Bai He Quan] system). Xie Chongxiang was also renowned for developing the ‘Whooping Crane Fist’ (鸣鹤拳 - Ming He Quan) style. There appears to be a connection between Higaonna Kanryō and Xie Chongxiang due to the names that were used by his disciples which are very similar to those found in the Goju Ryu tradition. ACW (31.7.2022) ​

According to the historical records of Fuzhou Wushu Association: 
​
A number of representatives of different Okinawan Goju Ryu karate schools (since 1983) - have visited Fuzhou at different times – all seeking historical information. It is the official policy of the Fuzhou Wushu Association to assist these enquiries and help these researchers discover reliable information about the original Chinese ancestor who taught the Okinawan martial artist named ‘Higaonna Kanryō’ [東恩納 寛量 - Dong En Na Kuan Liang] (1853–1915) who trained in China over a fourteen year-period between 1867-1881. It is believed by tradition that Higaonna Kanryō trained in Fuzhou under the Chinese Master named ‘Liu Liangxing’ (刘良兴) - although this is the Japanese transliteration. However, this Chinese Master is also known as ‘儿 - 儿 - コ’ or ‘RU-RU-KO' (Beijing interpretation). We believe that this matter is of great and special significance in the strengthening and consolidating of the traditional friendship between the two sister cities of Fuzhou and Naha - and to continue a good and friendly association between martial artists from Fuzhou and Okinawa. To this end, the Fuzhou Wushu Association takes this mission very seriously, and has actively organized investigative forces, conducted multiple enquiries and has repeatedly opened new lines of enquiry. Due to the length of time between now and the historical period concerned, this research has proven to be very difficult to ascertain and/or confirm. This research has now been ongoing for twenty-years and there is hope that major breakthroughs will eventually occur as new historical documentation becomes apparent. A similar undertaking has been pursued regarding the ‘Uechi Ryu Karate-Do' style of Okinawan martial arts – which identified the Chinese teacher known in Okinawa as ‘Zhou Zihe’ (周子和)! 
​
During early March 1988, the President of the Okinawan Goju Ryu Tomarite Association - Tokashiki Yukashiki, (渡嘉敷唯贤 - Du Jia Fu Wei Xian) - acting on inaccurate information provided by the Fujian International Travel Service, believed that the Fuzhou Wushu Association had discovered and confirmed the identity of the Chinese Master who had taught Higaonna Kanryō, and made a false accusation that the Fuzhou Wushu Association was deliberately ‘withholding’ important historical information and that this data should be immediately handed over! This confusion derived from the fact that the Fuzhou Wushu Association was investigating a historical figure named ‘Liu Liangxing’ (刘良兴) - a well-known martial artist who possessed a name very similar sounding to ‘Liu Xiangjing’ (刘祥京) - but it has not been possible to prove a definite or conclusive historical connection. When this reality was explained to Tokashiki Yukashiki – he was of the opinion that we were acting unfriendly – which is untrue. The point is that there is much more investigative work still needed to be carried out. If a definite and verifiable historical connection is discovered – then the Fuzhou Wushu Association will definitely make this information public knowledge. Despite explaining this issue thoroughly, Tokashiki Yukashiki refused to listen and returned to Okinawa where he published a series of articles in the Ryukyu Times (over a ten-day period) between March 9 -18, 1988 – falsely stating that ‘Liu Xiangjing’ (刘祥京) has been identified as the historical figure ‘Liu Liangxing’ (刘良兴) and the teacher of Higaonna Kanryō - by the Fuzhou Wushu Association! At that time, this assertion caused an uproar throughout the Okinawa martial arts community, and the Fuzhou Wushu Association was contacted by a number of concerned historians and martial artists!  
​
Okinawan experts agreed with the findings of the Fuzhou Wushu Association and confirmed that there is no obvious historical connection between these two figures – but that ALL avenues of investigation must be carefully pursued and considered. Following this public ridicule, Tokashiki Yukashiki attempted to explain his irresponsible actions by claiming his articles were intended as a ‘joke’! As a way of attempting to settle this matter, the Fujian International Travel Service commissioned ‘Lin Weigong’ (林伟功) - a Cadre of the Fuzhou Local Chronicles Editorial Committee – to investigate this matter whilst liaising with Tokashiki Yukashiki, so as to avoid all further misunderstanding. Lin Weigong – after considering ALL the available historical evidence – eventually produced the article entitled ‘Okinawan Goju Ryu: Examining the Biographical Details of of Higaonna Kanryō and His Chinese Teacher Ru Ru Ko!’ (日本冲绳刚柔流空手道宗师东恩纳宽量之中国师傅儿-儿-コ小考). Tokashiki Yukashiki reviewed this document and declared its content to be a ‘remarkable monument’ for Ru Ru Ko – or ‘Xie Chongxiang’ (谢崇祥) of Fuzhou! Lin Weigong’s  ‘Biographical Investigation’ made the following observations: ​

1) NAME: 
​
Recorded as ‘儿 - 儿 - コ’ (Japanese) - RU-RU-KO - and correlates to ‘如如哥’ (Chinese) RU RU GE.   

His family or clan name was ‘Xie’ (哥) - his first names were ‘Chongxiang’ (崇祥).  
Indeed. if the master and disciple were of similar ages (or perhaps only one year a part in age) – they could have considered themselves to be ‘brothers’. Therefore, the designation RU RU KO – RU RU GE would be considered correct (in the Beijing dialect) – as the teacher could be a slightly older brother. 

Xie Chongxiang, however, was from Fuzhou and in the Hokkien dialect he was referred to as ‘Ru Si’ (如司) which would imply a ‘Master’ (师 - Shi). ‘Ru Si’ (如司) translates as ‘Likable Teacher’ in Hokkien. Why is this teacher’s designation recorded in the Beijing dialect – but NOT in the Fuzhou (Hokkien) dialect? Why is the Hokkien variant not known in Okinawa? Fuzhou people tend to use two ideogram descriptions pronounced by a single syllable – but never use three ideogram expressions. Whereas ‘Ru Ko’ and ‘Ru Ge’ are possible in the Hokkien dialect - ‘Ru Ru Ko’ and ‘Ru Ru Ge’ are not used. Recently, a book remembering the old martial arts Master - ‘Yu Baoyan’ (余宝炎) - was published which supports the research of Lin Weigong. This book was written by Yu Baoyan’s son – named ‘Yu Mou’ (余某) - and is entitled ‘Remembering My Father Yu Baoyan’ (忆父亲余宝炎). Within this research, the author has discovered at least five places in the historical records where Xie Chongxiang is referred to by the Hokkien designation ‘Ru Shi’ (如师)! 

The Editor-in-Chief of the book is one ‘Xie Qiquan’ (谢其铨). In the chapter entitled ‘Whooping Crane Fist of Lineage Master Xie Ru Ru’ (鸣鹤拳宗师谢如如) - Xie Qiquan quotes two lines of poetry preserved within the Fuzhou (Hokkien) dialect which reads ‘If Ru Si raises just the tip of a single arrow – then even the Immortals and the Gods cannot compete with him!’ and ‘When Ru Si gently lifts, presses and separates – the Immortals and the Gods cannot stop him!’ 

 (“ 如司单基举箭，神仙也难战”，“如司柔搅劈，神仙挡不住”。) 

It can be clearly seen from this information that Xie Chongxiang (谢崇祥) is his original name, and ‘Ru Si’ (如司) is his nickname. This is why the native people of Fuzhou refer to this individual as ‘Ru Si (Shi)’ - 如司 (师）- or ‘Likable Teacher - (Master)’! The research carried out by Lin Weigong demonstrates that the terms ‘Ru Ru Si’ (如如司) and ‘Ru Ru Ge’ (如如哥) - transliterated into the Japanese language as ‘Ru Ru Ko’ - are in fact arbitrary naming errors (怪名 - Guai Ming) probably made during the copying process from one language into another. This led to a single ideogram being mistakenly copied ‘twice’ - and this error being made into a convention (preserved during the transmission of Goju Ryu to the West). Furthermore, the ideograms ‘如如’ (Ru Ru) are also pronounced in the Beijing dialect as ‘Ru Ru’! According to the Introduction provided by the two experts Director Xie Bizhen (谢必震) and Professor Xu Gongsheng (徐恭生) of the ‘Research Office of the History of Sino-Ryukyu Relations’ - located within Fujian Normal University – it is stated that at the time most people in Fuzhou could not speak the Beijing dialect (the so-called ‘Mandarin’), and only ‘scholars’ had to learn the Beijing dialect if they wanted to take part in the Beijing imperial examinations. This implies that it is unlikely that a martial arts Master – or his disciple – would communicate to each other in Fuzhou using the Beijing dialect.  ​

2) DESCRIPTION OF BODY-TYPE: 
​
The available data in Fuzhou suggests that Xie Chongxiang (谢崇祥) also known as ‘Ru Ru’ (如如) - was short (1.55 meters) and stout in stature. He was small and inconspicuous. He chose not to stand-out in a crowd. According to a number of Japanese language sources (preserved within the various Goju Ryu schools), however, ‘Liu Liangxing’ (刘良兴) is said to have been 6 foot in height (1.80 meters) and was generally considered tall and burly and to stand-out in a crowd – a physical description which is the exact opposite of that pertaining to ‘Xie Chongxiang’ (谢崇祥) - also known as ‘Ru Si’ (如司)! ​

3) OCCUPATION – PROFESSION: 
​
Xie Chongxiang (谢崇祥) also known as ‘Ru Ru’ (如如) - was taught the skill of ‘Shoe-Making’ by his father at the ‘Bao Mei Zhai’ (宝美斋) Shoe Shop in Fuzhou. At the age of 31 he was considered a shoemaker in his own right, and he established a School for Shoe-Making Apprentices at a local Temple (庙 - Miao) situated on Shanghang (上杭) Street. According to the information provided by the International Okinawa Goju Ryu Karate Federation: Higaonna Kanryō recalled that Master RU-RU-KO (Liu Liangxing - 刘良兴) was originally born as a nobleman. In the second half of the 19th century, Chinese society was in turmoil, and the ‘Liu Liangxing’ (刘良兴) and his family kept their origin and status secret. Indeed, he took a job making tiles and operating a kiln. He eventually rented a two-storey house by the river in the suburbs (living by himself), making a living as a blacksmith. Lin Weigong has seen this description confirmed in a biographical text entitled ‘Ox-Head’ (牛头 - Niu Tou) - but it differs from the description found in the biographical text entitled ‘Horses-Mouth’ (马嘴 - Ma Zui). ​

4) AGE: 
​
Xie Chongxiang [谢崇祥] (Ru Si - 如司) was born in 1852, while RU-RU-KO (Liu Liangxing - 刘良兴) was born in 1853. Given that Higaonna Kanryō was also born in 1853 – then the age difference between master and disciple would be either no years or only one year! This seems an unreasonable assumption as ‘Higaonna Morio’ (东恩纳盛男) - whilst passing-on details preserved by the third generation Goju Ryu Master Miyagi Anichi (宫城安一) - states that the age difference between master and disciple was at least twenty-five years! Indeed, due to the advanced years of his teacher - Higaonna Kanryō - was advised to return home.  ​

5) MARTIAL ART NAME: 

The available biographies state that the martial art in question is named ‘鸣鹤拳’ (Ming He Quan). This can be translated as: 
​
a) 鸣 - (ming2) = A cry issued forth by a bird, insect or other animal. 
b) 鹤 - (he4) = Specifically a ‘White’ bird defined as a ‘Crane’.  
c) 拳 - (quan2) = A hand which is ‘closed’ - specifically a ‘clenched’ fist. ​

6) MARTIAL ART THEORY: 
​
This Chinese martial arts style has the ‘Three Battles’ (三战 - San Zhan) technique as its foundational ancestor. This agrees with the records as preserved in Japan where this technique is referred to as ‘Sanchin’. In fact, within the Fuzhou area of China, the ‘Three Battles’ (三战 - San Zhan) technique is the foundation of many if not all ‘Southern Fist’ (南拳 - Nan Quan) martial styles – including ‘Dragon’ (龙 - Long), ‘Crane’ (鹤 - He), ‘Tiger’ (虎 - Hu), ‘Lion’ (狮 - Shi) ‘Arahant’ (罗汉 - Luo Han) and ‘Ground Technique’ (地术 - De Shu), etc. Therefore, the ‘Three Battles’ (三战 - San Zhan) technique is not unique to ‘Whooping Crane Fist’ (鸣鹤拳 - Ming He Quan). The available biographies record that the ‘Song of Bright Reason’ (明理歌 - Ming Li Ge) states that ‘Whooping Crane Fist’ is defined by a rapid interchange of ‘hard’ and ‘soft’ (刚柔相济 - Gang Rou Xiang Ji) martial techniques – and that this is the defining characteristic of this style. As this style spread to Okinawa whilst retaining its reliance upon rigidity and giving-way – it became known in the Japanese language as the ‘Hard-Soft’ (Goju) Karate style. Higaonna Morio states that Miyagi Chojun (宫城长顺) - who was a disciple of Higaonna Kanryō - remembered that his teacher (Higaonna Kanryō) brought a martial manual back from China entitled the ‘Martial Preparation Record’ (武备志 - Wu Bei Zhi). One line reads ‘法刚柔吞吐’ (Fa Gang Rou Tun Tu)’ which translates as the ‘law of hard and soft operates throughout’. This was taken to mean that the main martial principle in operation is that of the continuous interchange of ‘hard-soft’ (刚柔 - Gang Rou). This is exactly how the style of Goju Ryu Karate-Do was named by Miyagi Chojun – after he read the specific line mentioned above as contained in the martial manual brought back from China by his teacher - Higaonna Kanryō! This is why the Goju Ryu style of Karate emphasises the rapid interchange of hard and soft martial techniques. Points that need clarifying. Combining rigidity with softness is the general rule for ALL styles of ‘Southern Fist’ (南拳 - Nan Quan) originating within the Fuzhou area. This is not a martial principle unique to ‘Whooping Crane Fist’ (鸣鹤拳 - Ming He Quan). Therefore, naming this style after this principle is far too general and conveys nothing of the original style when considering how many styles that have been developed throughout the Fuzhou area. Knowing the guiding (and underlying) operating principle tells historians nothing about the name (or origin) of the martial art style concerned. In theory it could be related to any of the Fuzhou martial arts styles listed above. This suggests that the compiler of the traditional biographies surrounding the history of the transmission of Goju Ryu from Fuzhou to Okinawa did not possess a good or sound general knowledge of the martial art styles operating in and around the Fuzhou area – and this is something of a mystery. This suggests that a crucial element of historical (cultural) data is missing from the biographies surrounding the transmission of a Chinese style of Fujian martial arts to Okinawa! ​

7) DISCIPLES: 

The biographies state that students of this martial arts style must show a good and virtuous character whilst also achieving an advanced martial ability! The student is tested both morally and physically when entering this martial arts style! Both mind and body are developed equally! If the biography of Higaonna Kanryō is correct - then his Master was named ‘Xie Chongxiang’ (谢崇祥) and he was called ‘Ru Ru Ko’ - or ‘Ru Ru’ (如如)! It must also be acknowledged that training in this way and following these martial principles are commonplace within the Fuzhou area. Therefore, Higaonna Kanryō could have trained with any number of teachers all behaving very similarly and demanding equally high standards of commitment and endeavour! Fuzhou has very high martial standards and what Higaonna Kanryō describes could relate to any number of martial arts masters living in the area. The area is renowned for its severe and highly demanding martial arts standards! Due to the missing historical and cultural data it is correct to say that the available biographies regarding the experiences of Higaonna Kanryō in China are incomplete. Why is this? Has data been taken out? Has data gone missing? Did the compilers lack a basic cultural understanding of the martial culture operating in and around Fuzhou? With this kind of crucial data missing, it is very difficult to get to the root of the matter.   
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On April 20, 1989, the above research by Lin Weigong was made public in the ‘Fuzhou Evening News’. Some months later, on October 19th and November 1st, 2022, two readers separately raised the questions ‘Who was the Chinese Master of the Japanese Higaonna Kanryō?’ and ‘Is Japan’s Goju Ryu Karate and China’s Whooping Crane Fist Directly Related?’ This is because Lin Weigong’s article caused so many doubts (and triggered in-depth debate) that it was printed twice six months apart! This piece was entitled ‘Discussion with Comrade Lin Weigong’ (与林伟功同志商榷) - and because of all the doubts and missing historical and cultural detail it was decided that it is too early to build a monument to ‘Xie Chongxiang’ (谢崇祥) in Fuzhou. More evidence needs to be ascertained before such an undertaking can be formally considered. During August 1989, when Xu Cai (徐才) - the Chairman of the Chinese Wushu Association was informed about this matter – he stated that in accordance with the spirit of seeking truth from facts, a scientific attitude should be adopted, and this issue should not be forced. On the basis of sound historical research and expert appraisal, a scientific basis must be established. Either there is a ‘fact’ or there is ‘no fact’ - there cannot be any grey areas! For this reason, we believe that textual research on historical figures should be treated with a serious and exact attitude so that truth can be extracted from facts. The establishment of historical fact cannot be arbitrarily shaped. If it is correct that Higaonna Kanryō was taught by a Chinese Master named ‘Xie Chongxiang’ (谢崇祥) - who was called ‘Ru Ru Ko’ - then this must be proven beyond any reasonable doubt. Doubt must be removed through good quality research and the establishment of historical fact. In China we possess a responsibility to our own martial history in Fuzhou – and we also possess a responsibility for all the Karate-styles in Okinawa (and Japan) whose practitioners believe their martial systems originate in China! Remember, many Okinawan and Japanese martial styles have spread worldwide – as have many Chinese martial systems! Establishing a correct history is not a laughing matter and is a very serious affair. If false claims are made, then this issue becomes a laughing matter not only in Fuzhou – but also throughout the martial arts schools of Okinawa!  
December 23, 2009 ​

Chinese Language Article: 

https://web-archive-org.translate.goog/web/20131009224220/http://gojuryukarate.cn/showart.asp?art_id=33&_x_tr_sl=zh-TW&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc 

福州武术协会寻查RU-RU-KO过程与看法  

据福州武协历史资料记载：冲绳刚柔流空手道各派，自1983年开始，直到现在都先后陆续来到福州，希望福州武协能够协助他们寻查其原祖东恩纳宽量在1867年—1881年间，在福州学武时的师傅刘良兴（日语译音），冲绳武术界称他为“ 儿 - 儿 - コ（日文） RU-RU-KO （北京音）”。我们认为，此事对加强与巩固福州、那霸两个友好城市的传统友谊、对福州武术也有着重大而特殊的意义。为此，福州武协十分认真，并积极地组织力量，多方调查，反复论证。由于时间太久，缺乏历史资料，虽查有数人，均似是而非，难予最后确认。20多年来，不间断地在继续调查中。冲绳上地流空手道也有类似之事，对周子和的寻查圆满成功。   

1988年3月初，冲绳刚柔流泊手会会长渡嘉敷唯贤，根据福建省国际旅行社提供的不准确的信息，认为福州武协已找到冲绳刚柔流的师祖，要求我们把调查材料交给他们，当时我们虽然正在调查一个姓名、住处与“刘良兴”近似的已故老拳师“刘祥京”。但缺乏更多的事实可作论证。当我们把调查过程告诉渡嘉敷唯贤，并一再说明，这尚无有力、确凿的证据，还要做大量的考证工作。但他却认为我们对他不友好，不给他们真实材料。虽经我们再三说明、解析，而他回冲绳后，即于1988年3月9日—18日在《琉球时报》连载10天，说东恩纳宽量在福州的师父即“刘祥京”已调查证实。当时给冲绳武术界引起了轩然大波，纷纷向福州武协提出质疑。他们从多方面证明，均认为《琉球时报》报导不实。随后，渡嘉敷唯贤在冲绳也否认了他的报导事实，闹了一场笑话。接着渡嘉敷唯贤又经国际旅行社介绍，委托福州市地方志编委会的干部林伟功调查。随后林伟功写了一篇《日本冲绳刚柔流空手道宗师东恩纳宽量之中国师傅儿-儿-コ小考》一文，交给渡嘉敷唯贤，渡嘉敷唯贤据此为儿-儿-コ(谢崇祥)在福州立了“显彰碑”。 

林伟功所谓的《小考》，其论据如下： 

一、 姓名：《小考》说， 儿 - 儿 - コ（日文） RU-RU-KO （北京音）的真名应是 “ 如如 ” （北京音），他姓谢，族字崇祥，北京音 “RU-RU-KO 即如如哥 ” 。因师徒只相差一岁，所以用兄弟相称，叫 “RU-RU-KO 如如哥 ” 。从名字上 “ 考证 ” ， RU-RU-KO 即 “ 如如哥 ” 无误。 

可是谢崇祥，福州社会上普遍是福州话叫“如司（师）”，在福州武术界无人不知的事实，但却没有人知道有福州话的“如如司”者。而福州人的习惯，凡双字同音者只称单字，如：“如哥”、“如司”等，从没人称“如如哥”、“如如司”。最近老拳师《余宝炎》一书出版。该书是宣扬林伟功观点的。余宝炎儿子余某，在书中写一篇《忆父亲余宝炎》一文中，却有五处称谢崇祥为 “ 如师 ”。该书主编谢其铨在《鸣鹤拳宗师谢如如》一文中，引用了福州话顺口溜“ 如司单基举箭，神仙也难战”，“如司柔搅劈，神仙挡不住”。由此可见，谢崇祥是他的原名，“如司”是他的别称。所以福州人都称他为“ 如司（师）”，而“如如司”或“如如哥”只是林伟功偷梁换柱，任意塑造的“怪名”。况且“ 如如”二字是以 北京音才能与 RU-RU相近。据福建师范大学“中琉关系史研究室”谢必震主任和徐恭生教授介绍，二位专家说，当时福州一般人都不会说北京话（即所谓“官话”），只有“秀才”，要上京考试要学北京话。所以，学武的师徒之间，更不可能用北京话相称。 

二、 体型：《小考》说， 谢崇祥（如如）身材矮小（ 1.55 米左右）粗壮，外表看个小很不起眼。据日本各派提供资料：RU-RU-KO（刘良兴）身高6尺（1.80米左右），身材高大魁梧，这与谢崇祥（如司）的体型完全相反。 

三、 职业：《小考》说， 谢崇祥（如如）其父让他在宝美斋鞋铺学做鞋艺， 31 岁时在福州上杭街直冲庙设馆授徒。据国际冲绳刚柔流空手道连盟提供的资料：东恩纳宽量回忆师父RU-RU-KO（刘良兴），原是出生于贵族。19世纪后半叶，中国社会动荡不安，“刘良兴”一家都隐姓潜伏，蓄发藏身于瓦窑，为普通瓦工，平时烧瓦、叠瓦。后辞去瓦窑工作，独自租住郊外河边的两层高的房子，以篾匠维持生计。这与《小考》所提的职业，“牛头”对不了“马嘴”。 

四、 年龄：谢崇祥（如司）出生于 1852 年，而 RU-RU-KO （刘良兴）出生于 1853 年，师徒仅相差一岁。这与一般情理不合。据东恩纳盛男提供资料，其第三代传人，宫城安一说，师徒间大约相差25岁左右。因师父年老，所以令东恩纳宽量回琉球。 

五、拳论、拳名：《小考》说： 根据 “ 拳论 ” （鸣鹤拳）： “ 本法以三战为祖 ” ，这与日方视以 “ 三战 ” 为根本是相通的。实际上福州传统南拳，如：龙、鹤、虎、狮、罗汉、地术等拳术都是以“三战”为基础，不是鸣鹤拳独有的。《小考》又说： 《明理歌》鸣鹤拳中就有 “ 刚柔相济 ” 的提法，而此拳就是以刚柔为根本的，故拳名为 “ 刚柔流空手道 ” 。 
在东恩纳盛男提供的资料中说：刚柔流空手道是东恩纳宽量的学生宫城长顺，从福州带回的中国武术书刊《武备志》中所提的“法刚柔吞吐”一语中，取“刚柔”二字，作为该流派的名称，故名“刚柔流”空手道。“刚柔相济”是福州一般南拳拳术的普遍风格，也更不是鸣鹤拳所专有。所谓的“刚柔相济”与刚柔流拳名，毫不相干，风马牛不相及，由这二点所谓的《小考》，可知 《小考》笔者毫无福州传统南拳的一般常识， 任意推测、 “ 考证 ”，太过无知可笑。 

七、 授徒：《小考》说： 双方授课时，对徒弟要求极严，品德要求高，极重武德。这些双方都不谋而合，这与源流有关，如如均是这样要求，考验徒弟的。 

《小考》以此证明RU-RU-KO就是谢崇祥（如如）。那么，福州市的绝大部份的老拳师对学徒都极严格，极重武德，也就都可称为RU-RU-KO，岂不是也都可成为东恩纳宽量的师父了吗？综上所述，所谓的《小考》，并无一点可以站得住脚， 毫无 “ 考证 ” 价值，对历史人物的考证，不严肃认真、任意推测塑造，草率行事。 

当1989年4月20日，上述《小考》的内容在《福州晚报》公开宣扬后，10月19日与11月1日即有二名读者分别以《日本东恩纳宽量的师父到底是谁？》及《日本刚柔流空手道与福州鸣鹤拳同宗吗？》，两次出现《与林伟功同志商榷》的文章，认为疑点太多，太过草率，影响不好，反对在福州市为谢崇祥立“显彰碑”。 

1989年8月中国武协主席徐才知道后，认为按照实事求是的精神，理应采取科学的态度，不可迁强附会。在历史考证、专家鉴定基础上，提出科学的依据。有或无、是或非，有则有之，无则无之， 千万不要似是而非。为此，我们认为考证历史人物要以实事求是的精神，认真、严肃的态度对待。不能草率、任意塑造。所谓“谢崇祥就是RU-RU-KO，也就是东恩纳宽量在福州学武时的师父，就是刚柔流空手道的始祖”，并为他树立了所谓的“显彰碑”，这不仅在福州市武术界中，而且在冲绳各派空手道中，都成了天大的笑话。 
​
2009年12月23日 ​

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 ​