Author’s Note: When I inherited the Ch’an Dao Hakka Gongfu Style in 1994, I was 27-years old. Everything prior to that date must now be viewed as nothing but “preparation”. All my myriad of experiences – good, bad, or indifferent – served as streams flowing into the large river and sea of life. Hereford was a vast cauldron of transformation - and this is where I lived and trained between 1984-1989. Master Chan Tin Sang had fought in the New Territories during WWII (1941-1945) – and is known to have killed Imperial Japanese soldiers using our Hakka family gongfu style. Below, I explain the situation and transformation of the Hakka Chinese community as it existed in Sutton in 1994. Many Chinese children attended “Mintak” a Chinese-language Saturday School held at a local State school. Meanwhile, I taught a remedial class for Chinese children who had trouble speaking English. Gongfu teaching, like Chinese dancing for girls, was viewed very much seen as a cultural activity – with non-Chinese lineages ignored as being racist or merely a form of mimicry (as the teachers had not sought “Permission” from the Chinese community to set-up and teach gongfu). This is still the situation today, with many well-established and affluent gongfu schools being viewed as “not Chinese” and therefore not legitimate. Those making money do not care about this contradiction. Indeed, many do not even know that such a judgement has been levelled against them – such is their ignorance. Between 1994-2011 – I participated in around 100 (witnessed) Honour Fights – and won them all. Needless to say, our school was sanctioned by the Chinese community and remains the only legitimate school in the Sutton area – despite hundreds of others. ACW (21.6.2025) A number of readers have asked to learn more about my early teaching of gongfu. I am happy to oblique as such an undertaking will serve as a historical statement as I thunder into older-age and to the inevitable “shuffling-off of this mortal coil” – as Shakespeare once said – and Richard Hunn once quoted to me. I took-over teaching gongfu in 1994 – a year after my teacher – Master Chan Tin Sang (1924-1993) passed away. We taught then in a small hall hidden at the back of Highfield Hall in Carshalton Road, Sutton. The main hall was set-up for high-end dancing and ballet – but a friend of a friend new the Caretaker who said that a smaller hall – which was usually used as a Badminton Court – was much cheaper because it was boiling hot in the Summer and freezing cold in the Winter (it had been a small swimming pool which had been filled-in and covered over). Virtually no one would rent it – so this was perfect for a toughened Hakka-Fist gongfa style. Initially, the Sunday morning classes ran from 10am-12pm (gongfu 10am-11am – Taijiquan 11am – 12pm) – with everyone sitting down for a cup of tea and biscuit for around 45 minutes afterwards. One-year was considered the right amount of time for public mourning (Confucius) of Master Chan Tin Sang – whilst the family carried-on privately mourning for two-more years (three in all). These classes were for ethnic (Hakka) Chinese children (many of whom I taught English to in private education classes held elsewhere in Sutton). We also taught their older siblings (male and female), and their older relatives, such as mothers and fathers, aunts and uncles, etc. This tradition stemmed directly from that as practiced in Banana Village, in the Sai Kung area of the New Territories, Hong Kong. Prior to Highfield Hall, (that is, before 1990), Master Chan taught in the large utility room next to his flat in a Council High-Rise in Sutton – usually late at night or early in the morning when no one else was using the place to wash and dry their clothes. Sometimes, we would practice forms outside on the concreted areas, or head to the nearby local parks. The non-Chinese people in these flats (the vast majority) were excellent human-beings and were always supportive and protective of this small Chinese grouping. There was NEVER any cultural friction and nobody took exception. In return, our heathen group gave out Christmas and Easter cards, respective Devali, and recognised Ramadan and any other important holidays – including the Sikh holidays. Gongfu was viewed as a Chinese religious practice and given that level of respect. We practiced because it was all we culturally knew. We practiced as an expression of Buddhism, Daoism, and Confucianism. We practiced because Hakka history is strewn with pogroms aimed at us – and gongfu was a means to protect the group. We were happy in Sutton and just got on with being alive. Sutton had a different feel in those days, a feel that anyone could achieve anything. I had spent four-years in Hereford during the late 1980s – perfecting my education and following Master Chan’s advice of researching the Chinese-roots of Karate-Do – as he felt (quite rightly) that the West was hiding this reality to boost a fascist Japan over a China that had once been a military ally of the West. He had come to the UK in 1956 at the behest of Enoch Powell and Churchill’s Tory government – to clean toilets and sweep-floors – jobs which he quietly did for ten-years, until he earned enough money to bring his wife and two daughters to the UK in 1966. Yes – my Chinese relatives now live in the UK because they were law-abiding citizens of the British colony of Hong Kong. They had a right to be here – as the British invasion of sovereign Chinese territory immediately inflicted upon them the status of “British Subject”. My Chinese family did not break the law in Hong Kong, never participated in any riots, and believed in law and order – unlike the new batch of Hong Kong criminals that now live amongst us and practice a cult-like Christianity. Of course, whilst benefitting from British Imperialism, my family still had to live under the colonial oppression of British rule. We had no choice. The passports issued to my relatives born in Hong Kong had the description “British Subject – Third-Class”. My Chinese relatives and friends born in the UK had on their passports “British Subject – Second-Class” – whereas White British born inside or outside the British Isles had on their passports “British Subject – First-Class”. This is where the idea of 1st, 2nd, and 3rd class citizens come from within Sociology – although today these distinctions have been withdrawn. In the 1980s, the Thatcher Tory government took away every Chinese person’s British Citizenship born after a certain date – with about half of my family and many friends having to return to Hong Kong following the 1997 hand-back of Hong kong. The inner core of my family survived these “racist” British governmental purges. I took-over the gongfu teaching role in Sutton during 1994, teaching a Chinese-only class on Sunday morning. Although my family has had links with China extending back hundreds of years – I look “White” – and so for people who do not know me, this can be a surreal experience, as I speak Hakka and Cantonese, can read Chinese script, and have been brought up within Chinese culture. It is odd – but perhaps I am something of an Anthropologist – like Captain Blith of the HMS Bounty who he reached the lovely people of Tahiti in 1789. Whatever the situation, when I was teaching one Sunday morning in 1994 in Highfield Hall, an old White man with grey hair and beard came in and sat quietly. I was surprised because this NEVER happened and I did not know what was going on. Anyway, I got talking to him (“Pat”) and he told me how Sutton used to be a Kyokushinkai Karate area – and how he and hundreds of others used to train in this tough style. He suggested opening the class to non-Chinese people – and as this fitted-in with Master Chan’s idea of modernising whilst maintaining the tradition – this is what we decided to do. Of course, it was never about money, which is just as well because we never made a penny.
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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 This Japanese technique is written using two Chinese and one Japanese ideogram - with all three ideograms being routinely used in the Japanese written language - and two ideograms ('1' and '2') being used in the Chinese written language: 腰 - Japanese - Koshi (Chinese: yao1) = waist, hips and midsection 投 - Japanese - Na (Chinese: tou2) = throw, blend, redirect and reject げ - Japanese - Ge = down, low, depth and ground Interestingly, with regards the ideogram '腰' (Koshi) - both the Japanese and Chinese language dictionaries give an identical (and exact) physical location. Therefore, 'Koshi' represents the 'waist' (or the anatomical 'space' between the hips) situated toward the front of the body - whilst the back of the body corresponds 'Koshi' to the 'small of the back' or the 'lumbar' region. Although neither dictionary mentions the centre of gravity of the body - or the 'lower dantian' (both situated three-inches below the naval) it seems clear that such a 'special' area is implied. I think this assumption receives support as 'Koshi' is also used to refer to the 'kidney' area - perhaps slightly higher than the lumbar a 'cold' area significant within traditional Japanese and Chinese medicine. Although 腰 (yao1) is prevalent within Chinese martial arts (used to counter an opponent through penetrating their technique, blending with it and redirecting it) - 'Koshinage (腰投げ)' is a 'distinct' Japanese physical interpretation not found in China. When the Chinese government took Sō Dōshin (宗道臣) [1911-1980] to a Japanese Court in the early 1970s (an event covered in one of Donn F. Draeger's books on 'Modern Budo') - part of the evidence accepted by this Court that his style of 'Shorinji Kempo' ('Shaolin Gongfu') was NOT of Chinese origin - is that nearly all of its techniques include 'Koshinage' (the BBC chose to omit this Court verdict in its 1980 'Way of Warrior' series). Cooperation of this type is a Japanese cultural development - and is not found in China's traditional arts - even though the concept is present (and used in a different manner). However, I would note that the use of squat-kicks is found in Chinese arts and are used in exactly the same manner as this documentary suggests - although our Hakka style places a great deal on toughening the legs to take continuous impact (similar to Muay Thai fighters in Thailand) and keep effectively moving. The only Karate-Do style I have encountered that has squat-kicks is Goju Ryu.
Building upon my previous work, I am considering the theory that the various Karate-Do Styles originally possessed 'different' and ‘diverse’ terms for their techniques - as each evolved from its foundational gongfu Style. For instance, traditional Chinese gongfu does not possess the unity or conformity that defines modern (Okinawan) Karate-Do - an attribute which gives Karate-Do an inherent robustness and strength – achieved through the process of removing of diversity. On the other hand, even within Chinese gongfu Forms contained within the same Style - exactly the same movement often possesses a completely different name! This is often due to a) metaphysical interpretations (linked to TCM) and b) to material practicality. A lower block may be performed with an open hand or closed fist - use the edge, palm or back of the open hand - or the 'Hammer Fist' of closed hand. The contact surface might be the boney areas of the wrist, or the bones of the fore-arm - similar to the 'Iron Arm' training performed in deep Horse Stance with fore-arms and wrists robustly striking one another (this is a Hakka speciality, and we do this from childhood - generating tremendous power when an adult)! I remember performing this type of conditioning within the Goju Ryu Karate-Do Style - only in a higher (Sanchin) Stance. Experts tend to adjust their technique to become like 'water' - which envelops and controls any 'stone-like' techniques! The metaphysical reasons are far too in-depth to cover in a single article – but what follows is a basic summary. The 'jing' [精] (retained sexual energy) and 'qi' [氣] (breath, food, drink and moral thought) are circulated up the 'Governing Vessel' (督脈 - Du Mai) and down the 'Conception Vessel' (任脉 - Ren Mai) in a continuous microcosmic cycle (小周天 - Xiao Zhou Tian). What the Japanese people renamed the 'Hara' (はら) - or '払 (fan3) in the Chinese language (this ideogram has no immediate metaphysical meaning within the modern Chinese language) - is I believe a reworking of the well-known lower ‘丹田’ (Dan Tian) situated 1.5-3 inches below the navel. The three 'Dan Tian' locations (分 - Fen) are found in TCM as follows: 1) Upper Dan Tian (上丹田 - Shang Dan Tian) - situated in the centre of the forehead (the so-called 'Third-Eye' or 'Yin Tang' [印堂] point [穴 - Xue]) situated on the ‘Governing Vessel’. This is where '神' (Shen) - or 'empty' and 'all-embracing' consciousness is first formed prior to 'expanding' through the body (uniting the three 'Dan Tian') and penetrating the physical environment. 2) Middle Dan Tian (中丹田 - Zhong Dan Tian) - situated around the Solar Plexus (the 'Tan Zhong' [膻中] point) on the ‘Conception Vessel’. 3) Lower Dan Tian (下丹田 - Xia Dan Tian) - situated 15 - 3 inches below the navel - depending upon medical source (the 'Guan Yuan' [关元] point) on the ‘Conception Vessel’. These three pressure-points all exist upon a unified line of inner energy flow that demarks the ‘Governing Vessel’ and the 'Conception Vessel' situated on the front of body – extending deep into the tissue of the body reaching to the back of the spinal bone. This three-dimensional TCM can be observed at work with the 'Upper Dan Tian' (Governing Vessel) - which is comprised of a three-way link between the exact inner-centre of the brain-mass (泥丸宫 - Ni Wan Gong) and the exact centre-point situated at the top of the skull-bone - the so-called 'Bai Hui (百会) point. All genuine (traditional) Chinese gongfu is comprised of TCM thinking, methodology and spirituality. Killing, maiming (hurting the opponent's mind and body - either temporarily or permanently) or stopping the opponent without hurting their mind or body - are the physical objectives. As for the spiritual side (which I think is also embedded in the 'Gedan Bara-I' - 'Gedan Hara-I') - this is a complex issue. Gee reminded me that one form of the lower block we practice in our Hakka Family Style is performed on each side of the body - and does not cross the front of the torso at all (and therefore does not traverse the Lower Dan Tian point – or ‘Hara’ in the Japanese language). The 'Governing Vessel' and ‘Conception Vessel’ ‘connect’ between the roof of the mouth (just behind the front upper-teeth) and is connected to the 'Conception Vessel' via the top of the tongue. Whereas the Upper Dan Tian appears within, upon and around the ‘Governing Vessel’ - the Middle and Lower Dan Tian appear within, upon and around the 'Conception Vessel'. However, the following analysis is a correct correlation of Karate-Do ‘Blocks’ and ‘Dan Tian’ pressure-points: Jo-Dan (Upper Level) Uke (Block) = Upper Dan Tian Chu-Dan (Middle Level) Uke (Block) = Middle Dan Tian Ge-Dan (Lower Level) Hara-I (Block) = Lower Dan Tian This suggests that the Upper Block (when performed to the immediate front of the body) travels through the Upper Dan Tian. The Middle Block (when performed to the immediate front of the body) travels through the Middle Dan Tian, and the Lower Block (when performed to the immediate front of the body) travels through the Lower Dan Tian. I have accessed a Japanese language page regarding the 'Dan Tian' and this confirms the link between the Lower Dan Tian and the 'Hara'. The Chinese name for the Lower Dan Tian is '关元' (Guan Yuan) which is rendered into the Japanese language as '関元' (Seki Gen). This is also referred to as 'はら' (Hara) supposedly due to the influence of Zen Buddhist practice - but as a Chinese Ch'an Buddhist myself, I have no idea why this should historically be the case. However, by building upon my earlier work regarding ‘Ge-Dan Bara-I’ (下段払い)’ - if we follow this line of reasoning, the original (or 'early') Karate-Do Blocks could have been called something like this: Jo-Dan Gindo-I (上段 銀堂 い) = Upper Level 'Gindo' (Upper Dan Tian) Forceful Execute! Chu-Dan Nichu-I (中段 丹中 い) = Middle Level 'Nichu' (Middle Dan Tian) Forceful Execute! Ge-Dan Bara-I’ (下段払い) which should read ‘Ge-Dan Hara-I’ = Lower Block 'Hara' (Lower Dan Tian) Forceful Execute! To arrive at the above speculation - I have 'reversed engineered' the structure of the Lower Block (conventionally and incorrectly rendered into English as ‘Ge-Dan Bara-I’ - [下段払い] - when it should read ‘Ge-Dan Hara-I') into the Middle and Upper versions. I have used Japanese language transliterations of the original TCM designations regarding the Dan Tian points even though I do not know the 'slang' terms for these Japanese words. I say this as I am told that 'Hara' is a slang term for the Chinese TCM language term '关元' (Guan Yuan) [which refers to the Lower Dan Tian point] - which translates as to 'Seal the Source' or 'Stop the Leakage to Strengthen the Foundation'. Traditionally, the Japanese people developed the ritual of 'cutting-open' (Hara-Kiri) this anatomical area as a means of 'releasing' what they thought to be their 'life spirit'. I know of no Chinese cultural equivalent to this practice. The 'Blocking' techniques of Karate-Do, however, serve the exact 'opposite' of this destructive practice – and this is achieved by the Karate-Do Blocks 'protecting' these three energy centres - which are considered vital for the evolution of life!
Lu Zijian comes from a famous martial arts family situated in the Yichang area of Hubei province - a family which contains many long living members: Grandfather - Lu Zhengde [吕政德] (1840-1913) - 73-years-old Grandmother - Wu Meihua [吴梅花] (1842-1945) - 103-years-old Sister - Lu Zimei [吕紫梅] (1888-Still Alive) - currently 125-years-old! Brother-in-Law - Li Fengfang [李丰方] (1878-2001) - 123-years-old During his long life, Lu Zijian mastered all aspects of the 'Wudang' (武当) tradition (training for three generations - or sixty-years - under various Masters) - specialising in 'Longfist' (長拳 - Chang Quan) - and eventually inheriting the Wudang Bagua Zhang (八卦掌) lineage. In 1945, a US Military General took exception to Lu Zijian's good reputation (as he had killed both Japanese and Nationalist thugs over the years - many of the latter working for the US)! The General sent his personal Bodyguard - 'Tom Newham' - to teach Lu Zijian a lesson - but things did not go according to plan. The Americans had been making anti-Chinese statements and this fight took place in front of Chiang Kai-shek's mansion (situated at the foot of Huangshan Mountain) on the South Bank of Chongqing. Lu Zijian beat Tom Newham to death with a single palm strike as taught in the Baguazhang System. Chiang Kai-shek was furious about this (for political reasons) and announced that Lu Zijian was dismissed as his Bodyguard! Previously, Lu Zijian had been in trouble in 1929 when he openly opposed Chiang Kai-Shek's plan to 'ban' TCM and introduce a US-controlled medical insurance system in China!
Dear Tony Thank you for your interesting email regarding the relatively 'open' stance as found throughout the various lineages of Fujian White Crane Fist when practicing the 'San Zhan' (三戦) or 'Three Battles' Form - as compared with the 'closed' stance work (and obvious groin protection) found within the 'Sanchin' Kata of the Goju Ryu Karate-Do Style! Yes - I have noticed this. I was talking to a student about this. It reminded me of the stance used for skiing. As if 'gripping' or 'stabilising' on a slippery surface. Sometimes, the old Masters (such as Master Chan) would talk about stepping in, through or onto congealed blood - which is slippery. He fought, wounded and killed invading Japanese soldiers during WWII (1941-1945) as part of the Hakka Resistance operating throughout the New Territories (a People's Militia had developed - supplied from the Mainland). His father (Chan Yun-Fat) was killed fighting in 1944 leading an attack on an Imperial Japanese Army position - armed only with traditional gongfu weapons. This was a diversionary attack whilst those armed with the limited number of rifles and ammunition attacked the main target. His wife's mother was gang-raped by Japanese soldiers, skinned, hung-up by her hair and set fire to. Por Por (Mrs Chan) used to tell us stories for years about those terrible times - until her passing in 2011 (years later, a Detective contacted Mrs Chan and said one of her brothers had survived a Japanese village massacre and had been taken to Australia by foreigners - she got to meet him again one more time in his now native Australia a year before he passed away. I spoke to him on the telephone. He was around five years old at the time of him going 'missing' - with his small body being hidden under the bodies of the adults killed around him). We practice falling to the ground forward, backwards and to the sides in our Hakka Longfist Family lineage - and using Ground Fighting (with a groin guard and a head guard). I suspect that other aspects of the Fujian Style in question also teach a groin guard in an accumulative sense - as is usual in traditional gongfu. Goju Ryu is highly rationalised and modernised (a process of sheer genius) - which is a good thing - but traditional gongfu is often sprawling, illogical and difficult to fathom! Thanks PS: Wong Tai Sin is our 'Daoist' family God - as Master Chan Tin Sang (1924-1923) was a TCM Doctor (taught in the old way). It is virtually impossible to acquire statues of this 'healing' God as it is very carefully guarded by the Temple Authorities in the New Territories! We have a photograph on our family shrine - but my ex-wife currently looks after the family Wong Tai Sin statue (which was passed into my keeping by Mrs Chan upon her passing). Indeed, my ex-wife can be seen on the above-linked BBC programme - 'Escape to the Country' with our family statue of Wong Tai Sin (黃初平) shown at 5:39:
Source: China Taiwan Network China Taiwan Net - August 30th, 2016 - Shiyan News (Reporter Zhao Miaoqing [赵苗青]): On the afternoon of August 29th, 2016 - organized by the Taiwan Affairs Office of Hubei Province – we participated in the ‘Use Your Wisdom-Eye to Understand the Foundation’ intuitive, which formed part of the ‘10th Cross-Strait Media Jingchu Travel Collective Activities’! This time the focus was on ‘Wudang Mountain’ (武当山 - Wu Dang Shan). The members of the team visited the following places of interest amongst many others: a) Wudang Mountain Geological Museum (武当山地质博物馆) b) Wudang Mountain Special Zone Planning Hall (武当山特区规划馆) c) Wudang Mountain Museum (武当山博物馆) d) Wudang Mountain Museum (武当山博物馆) The Wudang Mountain is a Daoist area of immense beauty designed to relax all inner and outer tension whilst generating unity, harmony, balance, peace and perfection! By being present in this place, the mind, body and spirit experience a ‘purification’ process (premised upon breathing deeply and fully the pure air), whilst the Daoist practitioners and Masters see right ‘through’ each and every person who happens to walk (or manifest) within their vision (or sensory sphere)! Of course, many people who visit have disabilities – just as some of the Daoist priests and Masters do! Everyone (and every living creature) is welcome and all that is felt is an uplifting ‘compassion’ and a ‘healing’ love for life and existence! Many visitors report a ‘new’ agility and ‘renewal’ of mind and body with the spirit (consciousness) being expansive and all-embracing! The area (and experience) is grand and majestic! The ‘qi’ (气) energy is truly ‘great’ and ‘uplifting’! An interesting point the Daoist Masters and Daoist priests wanted to emphasise is that ‘everyone’ is welcome to participate in the ‘humanistic’ quality of Wudang Mountain – the Daoism of which does not discriminate in anyway and which accepts ALL beings without question or condition! Inside the Wudang Mountains Special Administrative Region the sand-drawing table attracted media attention from both sides of the Straits! Everyone was amazed at the grandeur of its scale! On the last stop of the day, the team visited Jade Emptiness Temple - known as the ‘Forbidden City’ of the South! The Jade Emptiness Temple is located at the Northern foot of Wudang Mountain, within a basin area of 5 square kilometres. There are four imperial stele pavilions situated inside and outside the Temple – perfectly positioned so that each faces the other in a majestic manner (despite their differences in size)! In an area directly in front of the Jade Emptiness Temple, Master Yuan Xiugang (袁修钢) - the 15th Generations Lineage Descendent of the Wudang San Feng (三丰) School of ‘Internal’ (內 - Nei) Martial Arts – led a group of disciples through an impressive display of bodily movements of the arms, legs and torso! As a Daoist Priest, he responsible for the preservation and transmission of these ancient Daoist martial arts which can be spectacular to encounter! "The martial arts practiced on both sides of the strait share the same common cultural origin. There are many Taiwanese compatriots who come to Wudang Mountain to learn martial arts every year - but there are not many Taiwanese students who commit themselves fulltime to learning Wudang martial arts over the longterm and place themselves in a position to inherit the Wudang martial arts lineages - as this would be something we would definitely encourage." Explained Master Yuan Xiugang in a joint interview with media from both sides of the strait. When asked about the exchange of martial arts between the two sides of the Taiwan Strait, Daoist Master Yuan Xiugang said: ‘Since 1994, cross-strait martial arts exchanges have become more frequent. In the past, Taiwanese people mostly conducted Daoist cultural exchanges in the form of ‘incense’ groups (paying respect at various holy places). After more than 20 years of exchanges, however, the cross-strait martial arts have gained a deeper understanding of each other.’ He hopes to strengthen and deepen the cultural exchanges between young people on both sides of the straits using the Wudang ‘Internal’ martial arts tradition as the vehicle and hopes that more and more young people will systematically learn Wudang martial arts and pass on the complete (Internal) lineages in their hometowns and living locations. According to reports, Wudang martial arts conform to the operating state of the inner body and the reality of the ‘natural’ outer world. Therefore, when practicing these ‘internal’ martial arts, the disciples learn to ‘drop’ or ‘sink’ (沉 - Chen) their bodyweight into (and through) the ground they are standing upon – always being physically (and psychologically) firm and stable (like a ‘Pine Tree’) - when in a state of movement or stillness! The outside of the body becomes noticeably pliable and ‘soft’ (柔 - Rou) whilst the inside of the body becomes ‘toughened’ or ‘hardened’ (刚 - Gang) in the sense that if impressed or impacted in any way from the outside – the incoming force is absorbed and dissipated harmlessly away from the inner organs and lacks the piercing power to damage the joints or bones, etc. Wudang martial arts, however, are about the developmental health of the mind, body and spirit, protecting the natural environment and the REMOVAL of all conflict in the mind, body and environment, and between individuals, species and different systems of life choices, creativity and artistic expressions! With practice, Wudang martial arts practitioners learn to move about as if they are floating like clouds or flowing upon water! These abilities are considered unique within Chinese martial arts! This is why in 2006, Wudang martial arts were selected as part of the first batch of intangible cultural heritage arts considered truly representative of China’s historical genius and creativity! This process led the collection and categorisation of all such Daoist activities that comprise the ‘Wudang Internal Family Fist Law’ (武当内家拳法 - Wu Dang Nei Jia Quan Fa)! There are around 30 different styles being taught and practiced on Wudang Mountain which include ‘Taijiquan’ (太極拳) and ‘Taiyi Five Phases Fist’ (太乙五行拳 - Tai Yi Wu Xing Quan)! There are also 9 types of ‘Qigong’ (气功) which have attracted a substantial amount of attention from home and abroad! Chinese Language Source: 问道武当 两岸媒体玉虚宫寻武术精髓(图)
2016年08月30日 09:30:00 来源:中国台湾网 中国台湾网8月30日十堰讯(记者 赵苗青) 8月29日下午,由湖北省台湾事务办公室举办的“借你慧眼看基地—--第十届海峡两岸媒体荆楚行”采风活动,聚焦武当山海峡两岸交流基地。 采风团成员先后参观了武当山地质博物馆、武当山特区规划馆、武当山博物馆、玉虚宫等景点,亲身感受武当山的秀美灵动、宏大气势雄伟,领略武当山的自然之美、人文之美。武当山特区规划馆内的规划沙盘图吸引两岸媒体人驻足观赏,大家纷纷惊叹于其规模的宏伟壮观。 当日最后一站,采风团一行参观了素有南方“故宫”之称的玉虚宫。玉虚宫位于武当山北麓,坐落在5平方公里的盆地之上,宫内外有四座御碑亭,巍然对峙,亭内置石雕赑屃驮御碑,大小不一。在玉虚宫前,武当山三丰派第十五代武术传人袁修钢道长带领着其弟子整齐划一地挥舞着拳脚,场面颇为壮观。“两岸武术同宗同源,每年来武当山学习武当武术的台湾同胞有很多,但是专业学习武当武术能够系统的传承武当武术的台湾学员不多。”袁修钢道长接受两岸媒体的联合采访时如此表示。 被问及两岸的武术交流情况时,袁修钢道长表示:从94年起两岸的武术交流开始比较频繁,以前的时候台湾民众多是以进香团的形式进行道教文化交流。两岸武术经过20多年的交流互相之间有了更加深刻的了解。他希望加强两岸青少年在武术方面的交流,希望能有越来越多的年轻人系统的学习武当武术然后将它完整的传承下去。 据悉,武当武术以其松沉自然、外柔内刚,行功走架如浮云流水的独特风格,在中华武林中独树一帜。2006年武当武术入选中国首批非物质文化遗产,挖掘整理出的武当内家拳法、武当太乙五行拳等有30多种,气功9种,引起海内外武术爱好者广泛关注。(完) QI - Journal of Traditional Eastern Health & Fitness: Published Article Contract (26.1.2015)11/3/2021 Everything that needs to be said can be seen in this photograph. Those who are suitably 'aware' and who have developed genuine self-respect - will treat others with respect and understand the true 'essence' of Hakka Gongfu! We train in old warring arts that would not work on the modern battlefield simply because they are out of date. Great martial skill could be wiped-out in a second even by a stray bullet! We train to uproot greed, hatred and delusion, so that warfare does not arise a) in the mind, and b) in the environment. This means we train to create, establish and maintain genuine peace in the world! Chinese culture evolved out of the requirement to 'fight' on the one hand (in 'self-defence') and develop the personality to the highest psychological, emotional and spiritual level possible. This is why Confucianism and Daoism include warriorhood within spirituality. Technically speaking, Buddha advises that ALL violence be given-up but the reality of the matter is that if certain groups of Buddhist monks and nuns had not 'defended' their temples from external attack - their temples (and very probably 'Buddhism' as a whole) would have been wiped-out in China! This is not to say that violence is 'right' or 'preferred' - but rather an acknowledge that Chinese society (and most societies in the world) need to evolve to a higher level of reality so that violence can nolonger exist or flourish!
The ‘external’ component represented by the numerous ‘gongfu’ styles extant in China – perfects the ‘leverage’ of the joints on the horizontal plane. As this is generated by contracting muscles (which operate through the ‘awareness’ of the positioning of the bones and joints in relation to one another), very high levels of physical fitness and psychological conditioning must be pursued and mastered. This also involves the understanding of ‘torque’ or ‘deliberately’ employed muscular tensions to generate and increase impact. Bodyweight is also used across the horizontal plane – joint, bone, muscle bodyweight and psychological focus build ‘external’ power and erupt this force into a relatively small area of contact through the contacting limb and/or body-part. This type of power is quite often ‘shocking’ to encounter and difficult to recover from once a clean blow has been landed to a vulnerable part of the body. This skill can take five, ten or more years to perfect through traditional Chinese martial arts training (which builds a practitioner’s mind and body from the ground upwards – like the construction of a Book of Change hexagram). The most efficient martial arts style that I have seen that can convey this ability to a new student (with little prior experience) in the modern world – is that of the Shukokai Karate-Do style as formulated by O-Sensei Shigeru Kimura (1941-1995). Integrated or ‘mixed’ power is a rarefied and highly refined skill of the highest martial order! A Master of ‘integrated’ power possesses the ability to continuously switch between power-generating systems (as in ‘external’ or ‘internal’), or apply only an ‘integrated’ approach. Furthermore, within the few seconds of a complicated fight – a fighter might have to switch rapidly from one power-expression to another because this is exactly what the situation calls for. The opponent could be highly skilled and a diverse approach necessary to ‘unlock’ their defensive patterns. Being ‘trapped’ in a restricted space might prevent certain techniques (and types of power generation) from being deployed – so the most appropriate mode should be selected. Where horizontal space is missing in the environment – then ‘vertical’ power can and should be used (with the orientation of power-generation adjusted to meet circumstances). Of course, the ‘iron vest’ ability to use the ‘aligned’ bones to absorb, reject or deflect any incoming attack is always in operation with the intention of ‘damaging’ the opponent’s attacking limb through using its own power and ‘deflecting’ it back into the structures of the attacking limb. This coincides with the maintaining of the perfect ‘rooted’ footwork. External Power = 外功 (Wai Gong) Internal Power = 內功 (Nei Gong) Integrated Power = 雜功 (Za Gong) The ‘neigong’ (or ‘neidan’) component is a vast subject that is very complex and directly linked to Daoist practice. This requires a qualified Master to lead the way. However, I have relayed above the basic requirements for ‘power production’ in our Hakka Family Style of Traditional Chinese Martial Arts.
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AuthorShifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System. |