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

Dear O

In the Hakka village, gongfu was for communal defence. The ability for individuals to be able to fight "one-on-one" was not a consideration. The New Territories of Hong Kong lay outside the British economic activity on Hong Kong island - but were inside the British political zone. The New Territories were added in the 1890s during the lasy years of the Qing Dynasty - and possessed no modern economic structure. The Hakka think they are the "original" Chinese - whist also thinking they are "mixed" ethnicity (usually Steppe barbarian and Northern Chinese). This explains the staunch "Confucian" attitude that permeated Hakka culture  brought southward over the last two-thousands years. One of our Chinese Hakka grandmothers has Siberian mDNA (some Hakka clans think they formed the Qin Dynasty - which defined Chinese culture and gave China its name). In Fujian, the Hakka chose to build Western-style (although not directly related) "castles" - but in our (Southern Guangdong) village, the structure was the Confucian square - with each family of the Chan Clan learning to man the part of the wall handed-down to them over the generations. I say "wall" rather enthusiastically - but I think we are talking about a shallow ditch and a "Dad's Army" type barricade (no disrespect to the British Home Guard). Of course, where the clan migrated from (I think Henan) there may well have been a proper wall. Certainly, thousands of years ago, there used to be Steppe ponies. Our spear forms evolved from fighting on pony-back - until we lost our ponies - then the forms changed to being practiced on foot. Although individual fighting is the modern mode of teaching - self-defence and all that - this need seems to have evolved out of "honour fights" - whereby a "foreign" clan (another Chinese person not known to us) would send an individual to "challenge" the clan-style for issues of "face" - or "public recognition and respect". An impressive victory could move a clan (and its style) up the ranking system of the usually inflexible Confucian social order. This is the underlying bases of the old gongfu films - which might come across as a little unhinged to Western audiences. From proficiency in communal self-defence - a student would then be selected for "individualistic" training. In the modern world - including China - this is often turned the other way around, with "individualism" being emphasised over "communal" Of course, the village system evolved out of feudalism - so without feudalism - the old ways must adapt and change. My teacher - Master Chan Tin Sang (1924-1993) - knew this and actually assisted in the adjustments, but I was lucky enough to have first learned within the feudalistic system. The Imperial Japanese Occupation of Hong Kong (1941-1945) allowed our style to used once again on the battlefield and I will not dwell on this matter here, needless to say, as with all war, many suffered. I always found it curious that the British Authorities would not "arm" the local Chinese population at that time - so this led to a reliance on traditional fighting, until guns could be taken from the enemy. I suppose you know the story of "Admiral Chan" - he had a wooden leg and was in-charge of the Hong Kong "Navy" - which consisted of one old speed boat. He ended up on a rock in the middle of Hong Kong Harbour - and used his wooden-leg as a club to beat off the Japanese soldiers trying to catch him. He managed to swim away and I believe made it to Singapore or Malaya, or some such. Still, just a few words. 

Certainly - when I first saw Goju Ryu in the Hereford Leisure Centre - I couldn't believe my eyes! To that point, I had only seen and physically experienced Wado Kai, Shotokan, and Shukokai - all Japanese arts - but never Okinawan styles. My teacher (Master Chan Tin Sang) told me Karate-Do had come from China - but that the Japanese had altered its physical techniques (deliberately removing the distinctly "Chinese" internal aspect) so that the transplanted arts now resembled Japanese sword arts. Bear in mind that this generation of Hakka-Chinese had just fought a brutal war with the Imperial Japanese - so Okinawa was always viewed as "Chinese" (or so I learned later). Remember, I was only in my mid-teens myself and did not understand things that clearly.

​As matters stood, I experienced three Japanese Karate-Do styles - and then I learned the basics of Goju Ryu from your good-self - and my gongfu teacher was astonished! He couldn't believe the integration of hard and soft! He kept asking me who you were and where you had trained! One time (during 1987) Master Chan came to Hereford to see me - and looked in at your class. He was too shy to interfere - as he wasn't sure of the Japanese involvement (if any) - and I didn't really know (for which he told me off). Until he passed away in 1993, he would sit at dinner-time and tell his Hakka friends about Goju Ryu - and get me to show the basic kata. The circular lower block seems to be the most obvious of the "internal". 

Tony: On Tue, 22 Apr 2025, at 10:29, "morning Adrian. What are your views on this 
Softness as regarding techniques. You can plainly see the Chinese influence. Tony"

(Translated By Adrian Chan-Wyles PhD)

Translator’s Note: Bijie is a prefecture-level city situated in northwestern Guizhou Province, (located in South-West) China - bordering Sichuan to the North and Yunnan to the West. External Wu Shu (gongfu) is mentioned – as is the two (internal) Styles of “Taijiquan” (太极拳) – “Grand Ridge-Pole Fist” – and “Baduanjin” (八段锦) – “Eight Part Brocade”. There is also the “Ling Kong Shou” (凌空手) – “Directed Boundaried Open-Hand” – and “Ling Kong Zhang” (凌空掌) – “Directed Boundaried Palm”. This is also referred to as the “Ling Kong Neng Liang Shou” (凌空能量手) – “Directed Boundaried Energy Capacity Open-Palm”. In my personal training, I have encountered this technique as the “Ling Kong Jin” (凌空勁) – “Directed Boundaried Force (as in “Strength”). This is misconstrued in the West as “Empty Force” by fraudsters and con-artists hell-bent on extracting money from the vulnerable and the desparate. By generating “qi” (气) – “heat” throughout the body – such energy manifests in the palms. This heat can be healing when held near others – or when touching others. This is all I can say here. ACW (22.3.2025)

​Xinzhou.com - 2025-03-13 08:32 - Shanxi

​On February 10th, 2025, the "Martial Arts for the Health of the People" Bijie City Wushu [Public Health Welfare] Event successfully concluded. The event was jointly sponsored by the Bijie Sports Bureau, the Bijie Health Commission and the Bijie Wushu Association. It aimed to promote a healthy lifestyle and improve the physical fitness and health awareness of citizens through martial arts – which are considered a traditional cultural treasure.

​The grand event was held in the impressive Bijie Sports Hall, attracting hundreds of martial arts enthusiasts, health seekers and citizens from all over the city to actively participate. The atmosphere was warm, with not only wonderful martial arts performances, but also professional health lectures and interactive experience sessions, allowing participants to fully experience the unique charm of combining martial arts practice and health.

​The event kicked off with a magnificent collective Taijiquan performance. The performers wore identical white uniforms, and exhibited smooth and co-ordinated movements, showing the beauty of Taijiquan’s interaction of hard and soft techniques. Afterwards, martial arts masters from the Bijie Wushu Association provided advanced (unarmed) martial arts and sword-fighting displays, demonstrating the profoundness of every martial arts movement – winning loud applause from the audience.

​In order to let citizens have a deeper understanding of health knowledge, the event specially invited health experts from Bijie Traditional Chinese Medicine Hospital to give on-site lectures. From the perspective of traditional Chinese medicine and health preservation, combined with the principles of martial arts training, the experts explained in an easy-to-understand way how to achieve the purpose of health preservation through martial arts practice. The lecture was rich in content and practical, which benefited the participants to the highest degree.

​In the interactive experience session, under the guidance of experienced martial arts masters, the participants personally learned the basic movements of health-giving martial arts movements such as Taijiquan and Baduanjin. They also saw the effect of the ling kong palm, which is also known as the ling kong hand (or ling kong energy hand). It is an advanced palm method that uses a unique practice which draws upon the (hidden) combined energy that permeates the divine-sky and the broad earth. When perfected, an individual can use both palms to transfer preservation health and healing energy to other people. Everyone said that through personal experience, they not only felt the profound power of martial arts, but also gained important practical health skills. In addition, a health consultation desk was set up on site to provide free health checks and consultation services for citizens.

​The successful holding of the "Martial Arts for the Health of the People" - Bijie City Wushu [Public Health Welfare] Event not only enriched the cultural life of citizens, but also promoted the inheritance and development of martial arts and health culture. The organizers said that they would take this event as an opportunity to further strengthen the popularization of martial arts and health culture, promote the in-depth development of national fitness activities, and contribute to the construction of a healthy Bijie.

​With the successful conclusion of the “Martial Arts for the Health of the People" - Bijie City Wushu [Public Health Welfare] Event, Bijie City once again demonstrated its active efforts in promoting traditional culture and a healthy lifestyle. We look forward to holding similar events in the future, so that more people can enjoy the charm of martial arts while gaining health and happiness.

​Chinese Language Text:
https://baijiahao.baidu.com/s?id=1826436861333864813&wfr=spider&for=pc
“武动健康，养生惠民”——毕节市武术与养生公益主题活动圆满落幕
忻州网 2025-03-13 08:32 山西
2月10日，“武动健康，养生惠民”毕节市武术与养生公益主题活动圆满落幕。本次活动由毕节市体育局、毕节市卫生健康委员会及毕节市武术协会联合主办，旨在通过武术这一传统文化瑰宝，推广健康生活方式，提升市民的身体素质和养生意识。
活动在毕节市体育馆隆重举行，吸引了来自全市的数百名武术爱好者、养生追求者及市民朋友积极参与。现场气氛热烈，不仅有精彩的武术表演，还有专业的养生讲座和互动体验环节，让参与者充分感受到了武术与养生结合的独特魅力。
活动在一段气势恢宏的集体太极拳表演中拉开序幕。表演者们身着统一的白色练功服，动作流畅、整齐划一，展现了太极拳的刚柔并济之美。随后，来自毕节市武术协会的武术大师们带来了精彩的拳术、剑术表演，一招一式间尽显武术的博大精深，赢得了现场观众的阵阵掌声。
为了让市民朋友更深入地了解养生知识，活动特别邀请了毕节市中医医院的养生专家进行现场讲座。专家从中医养生的角度出发，结合武术锻炼的原理，深入浅出地讲解了如何通过武术练习达到养生的目的。讲座内容丰富、实用性强，让参与者受益匪浅。
在互动体验环节，参与者们在武术教练的指导下，亲身体验了太极拳、八段锦等养生武术的基本动作。还见识到了凌空掌的效果展示，凌空掌又名凌空手（或者凌空能量手），是一种运用独特的修炼方法，将天地之气练于双掌，用于养生强身和治病救人的掌法。大家纷纷表示，通过亲身体验，不仅感受到了武术的魅力，还学到了很多实用的养生技巧。此外，现场还设置了健康咨询台，为市民朋友提供免费的健康检查和咨询服务。
此次“武动健康，养生惠民”公益活动的成功举办，不仅丰富了市民的文化生活，还促进了武术与养生文化的传承与发展。主办方表示，将以此次活动为契机，进一步加强武术与养生文化的普及工作，推动全民健身运动的深入开展，为构建健康毕节贡献一份力量。
随着“武动健康，养生惠民”公益活动的圆满落幕，毕节市再次展现了其在推广传统文化和健康生活方式方面的积极努力。我们期待未来能有更多类似的活动举办，让更多的人在享受武术魅力的同时，收获健康和快乐。

Dear Tony

​Our family (Longfist) composite style is Northern (military) - brought into Southern China by Hakka migration. Hakka live in Fujian and Guangdong (Canton), as well as Sichuan, etc. I have met most different Hakka people at various times - all speaking a variant of their Northern (Beijing) dialect mixed with the dialect of the Southern areas they moved into. Hakka are Northern Chinese people who migrated Southward to avoid invaders of China. However, after violently clashing with Southern populations - many (but not all) Hakka families altered the techniques of their gongfu styles (shortening the movements) - so as to disguise it as "Southern" to fit-in with the local populations.

​In Fujian, the Hakka built the now famous "Round-House" forts. Our Hakka (Chin, Chan, Chin - 陳) family moved into the remote South of Guangdong where nodody lived - and so did not have to alter their Northern arts (later, [in the 1890s] this became the British-controlled "New Territories"). They constructed their village in the typical "square" (Confucian) fashion.  My teacher came from the Clan-Leader family and so stood at the front of the four-sided defence formation - in-front of the main-gate. Northern styles, have a certain "taste" to their techniques - regardless of origin. I suspect various Goju Ryu Kata techniques may be "Northern" in origin - inherited through Southern lineages. I liken the Northern techniques to a boulder perched on the edge of a cliff - waiting to effortlessly "drop-off" into empty-space - developing a thunderous force on the way down! Bodyweight and momentum meet at a destructive fine-point! Reloading is achieved through using continuous "big" and "small" circle movement (traversing around the shoulder and pelvic-joints - linked "through the back" - 通背 [Tong Bei] - the defining principle of our Longfist style).

​There is a theory that "Longfist" evolved (and diversified) from the (standardised) "Martial Arts Manual" (recorded as once existing - but now lost) issued by the Qin Dynasty (221-206 BCE) Authorities. Every village in China was converted into a Military Barracks - with every man, woman, and child required to practice the armed and unarmed Longfist Forms on a daily basis (as individuals - and as "co-ordinated" Groups or "Units"). As for the structure of this "official" gongfu - it appears to have been an integration of the hundreds of styles then existing (Ancient China had been a very violent place during the Warring States Period - 475-221 BCE). Hundreds of people stood in strictly maintained straight-lines - all moving in a co-ordinated fashion to the left and then to the right - so that both sides of the body were exercised equally. As everyone had to be in the Qin Army from birth - virtually everyone learned this military method and took it home with them.

​This would provide the basis of "Family" gongfu practice - regardless of the diversifying of the techniques themselves (changed [or altered] for this or that practical reason). Prior to the Qin, many martial arts possessed ritualised ceremonies premised upon hunting - and opening doors to other (spiritual) dimensions. A practitioner allowed the "animal" spirit of the style to possess his or her own body for the duration of the "dance" (our family style is premised upon the spirit of the "Bear"). The Qin realised that prevailing at war was a material process that had to be firmly fought on this "physical" plane. Focusing the martial practice on this attribute was viewed as a practical innovation - although the "spiritual" dimension was not altogether denied - merely shifted in emphasis to the background of affairs. 

​This is where the idea of a standard "Form" originated - with Companies of a "People's Army" all training together throughout China (Qin Dynasty China did not include the Fujian area - as this was cut-off by dense forests, malarial swamps - and incredibly violent [non-Han] indigenous populations). Fujian became slowly settled between 200-500 CE - when explorers hacked their way in from Mainland China - whilst others risked landing on its coasts. Okinawa was already a distant vassal State of China by this time. Perhaps Okinawans visited Fujian prior to its opening-up? 

​The Qin people from North-West China were Han mixed with various barbarian (non-Han) tribes (considered "half-wolf" by Han people) - indeed, the "Qin" (秦) are believed linked to our Hakka "Chin" surname - hence the Hakka violent streak. Another, related theory is that some Hakka people are "Caucasians" formed from invading "Hun" tribes (the Hun were multi-ethnic with Europeans and Asians mixing together) - and on it goes. Many Hakka Chinese people seem typically "Chinese" on the surface - but a few possess a "double-eyelid" (a distinct Western trait) and under their jet-black hair is an underlay of "blonde" hair My partner - Gee - possesses both these traits - as does Liz)! Many modern Koreans mixed with White Americans have developed similar (observable) traits. 

​Thanks

​PS: I hear Master Higaonna Morio was "86" on Christmas Day (2024)! 

Dear Tony (Sensei)

​Following the Hakka-Punti Clan Wars and the Taiping Uprising (both happening during the mid-1800s) - the Hakka Armies were defeated by the Qing dynasty Forces (following the death of millions) and the Hakka people were consigned into very small areas to live. At this time, to hide their ethnic identity (as Northerners living in the South) many gongfu Masters deliberately "shortened" the movements of their Northern gongfu so that it better resembled the Southern gongfu practiced by the Cantonese people. As my Chan family lived in the remote area of South-East Guangdong (not yet under the control of the British - that area would become the "New Territories" in the 1890s) - we felt no need to shorten our gongfu technique and so we still practice the Longfist of the North.

​This is true of only a minority of Hakka Clans - as many now practice Southern Styles - the product of technical adjustment in the mid-1800s. As many Hakka people do not know their past - they think they have always practiced the shortened Southern Styles but this is not the case. I think a similar situation exists in Fujian province regarding the Hakka - but I have no way of knowing whether this is linked to Suparinpei Kata (and other Goju Ryu kata). From my limited view - Suparinpei (and other Goju Ryu kata) looks like how Longfist is used for close-in fighting. As you know, Longfist is taught at long, middle and short range - with the long-range being on display in the standard Forms. 

I suppose many Hakka Clans that practiced Longfist simply ceased openly practicing the middle and long-range Forms - limiting practice to the close-in range - although this would also include middle-range where applicable. Long-range "reaching" with extended limbs (open arms and legs) was replaced with short and concise shuffle-stepping (moving the torso nearer and away from the opponent whilst keeping the bodyweight firmly "rooted" to the ground). Unfolding (whipping) power was replaced with small-circle force (both drawing force up from the ground - regulated by the breath). This is not a moving away from Hakka Longfist - but rather a focusing on one particular and well-known aspect of it. I think I see all this in the various versions of Suparinpei Kata. 

​When running with the weighted rucksack – I use the two broad aspects of Daoist breathing usually termed ‘natural’ and ‘correct’. Bear in mind that this ‘moving’ activity is not the complex seated ‘neidan’ practice and is not subject to that type of control. Instead, as the bodily frame is placed under intense pressure, what is required is deep and full breaths, usually in and out of the mouth. This is because unlike the state of perfect balance that is constructed during the practice of Taijiquan (where the breath is taken in through the nose and expelled through the mouth) - running with a weighted rucksack overloads the biological processes to such a high degree that the maximum amount of oxygen is required to maintain its function. This is achieved by breathing in and out through the mouth. 

​Once the parameters are set, what then is ‘Daoist’ about this practice? Natural breathing requires breathing deeply into the lower abdomen – this emphasises the use of the middle and lower-lung capacity – with the minimum of upper-lung capacity. Correct breathing requires the pushing-up of the diaphragm so that the inward breath is compressed from the expanded lower-lung and into the middle and upper-lung. Correct breathing inflates the usually neglected upper-lung capacity which is full of highly dense oxygen-absorbing body-cells. Generally speaking, the upper-lung is often used by the body in ‘emergency’ breathing if the body has become injured, ill, or is inhabiting an oxygen-deficient environment. The ancient Daoists seem to have understood that there is something special about the little used upper-lung within everyday life – and with this understanding they formulated a physical method of breathing that allows a voluntary access of this area. 

​I tend to use ‘natural’ breathing when running with the weighted rucksack – but I switch to the ‘correct’ method when I need to stop to cross the road and/or significantly change direction. I usually take three full ‘correct’ breaths (which oxygenates the body to a greater degree) and then switch back to ‘natural’ breathing which is what I refer to as ‘maintenance’ breathing. Correct breathing in this context is not ‘maintenance’ breathing and should not be confused with the purpose of ‘natural’ breathing. Furthermore, the perspective I am giving here only makes sense when discussing weighted rucksack running. As weighted rucksack running using ‘natural’ breathing dramatically diminishes the oxygen levels in the body (stabilised through fitness levels) – ‘correct’ breathing represents a rapid intake of new oxygen by switching the emphasis of how the breath is managed. 

Our family style of Hakka Gongfu involves "Rucksack" running as both an "External" and an "Internal" practice method which builds muscle and joint power, bone strength, and psychological determination and indomitable spirt! As the pack weighs 56 lbs at its maximum weight (it can sometimes be raised to 76 lbs - but this is rare) - it is also a good indicator of developing and maintaining (skeletal) body-alignment - important for dropped body-weight and rebounding power found in the Internal method found in Taijiquan. When young, rucksack running is "External" - whilst for the older practitioner rucksack running becomes "Internal" - and has to be modified as a practice. Long distance running can be interspersed (or changed with) the shorter distances involved in circuits-training. Either way, the positive effects on the mind and body are absolutely the same:

I have been pursuing a three-month circuit-training of five-days a week running three-time around the block (Monday-Friday) - carrying the 56 lbs pack. Running in urban environments is easier in one way as the surfaces tend to "flatter" than their "cross-country" (off-road) equivalents. However, running with a weighted rucksack is dangerous as when falling down the impact with the ground is magnified by the extra weight being carried. Falling upon grass, in mud or through water, for instance, is preferrable to falling upon concrete, as such a tumble "cushions" the fall. Yesterday (Monday), at around 830 am, I was slightly distracted whilst running over a broken piece of tarmacked pavement. This happened during the 66th run of my intended 70 - a training stint which will conclude this Friday (December 22nd, 2023). 

My legs were cut-out from beneath me and I fell onto my hands and knees - with the rucksack propelled upwards and over my right-shoulder. My palms soundly struck the pavement - saving me from a face injury - with my well-conditioned hands suffering no damage. Most the weight, however, entered the ground through my left-knee. My right-knee took about half as much impact. the friction (heat) between the surface-skin of my knees and the fabric of my running-trousers caused the surface-skin to "rub-off" - as can still be seen above. This is why I now have substantial knee-abrasions. A passing neighbour - who was astonished to see me tumble past him - stopped to help me up. This was not as easy as it might have looked - as I had to readjust the heavy pack, and rearrange my legs and knees to attempt an upward thrust from the ground in good order (from a kneeling on one-knee position). This I successfully achieved - thanking my Muslim neighbour for his truly caring attitude. This is why I replied "Peace to you - my friend"! I then reassumed my training - showing a "straight" and "committed" mind-set in the face of adversity - finishing that day's training. When I got home, my partner - Gee - carried-out her usual "nursing" function of repairing the war-wounds of her Hakka Warrior husband using the family Dit Da Jow to clean and dress the wounds. Today, I was up early to continue my training in the rain!  

​These ideograms are written in Old Chinese Script - but pronounced using Japanese and Okinawan language.

[square] brackets = Chinese pronunciations
(round) brackets = Japanese-Okinawan pronunciations

​a) 補 (Ho) = [bu3] - increase, aid, repair, supplement, mend, compensate and nourish

​b) 助 (Jo) = [zhu4] - help, support, augment and assist

​c) 運 (Un) = [yun4] - transport, carry, utilise, revolve, buoyancy and fate

​d) 動 (Do) = [dong4] - move, act, alter, momentum and touch

​It seems that the four ideograms are deployed using two couplets:

​1) 補助 (Hojo) = supplement and auxiliary [Buzhu]

​2) 運動 (Undo) = sporting and competitive vigorous movement [Yundong]

​The following is a contemporary webpage from Taiwan (auto-translated into 'English' entitled '法規內容-教育部運動發展基金補助各級學校運動團隊作業要點') continuously uses the term '補助運動' (Hojo Undo - Buzhu Yundong) - which is used exclusively to refer to 'supplementary sporting exercises':

​The inclusion of the terms 'buoyancy', 'touch', 'transport', 'momentum' and 'fate' - all suggest an 'internal' management of the 'external' (physical) body (through the attainment of an 'effortless momentum'). Therefore, although this term is common-place in China - the mastery it refers to is certainly not common-place. On the one-hand, a man or woman might train to win a Gold Medal or World Title - but these achievements (as important as they are for the 'Nation') only fall inside the 'external' component of this term. On the other-hand, Karate-Do Styles such as Goju Ryu exemplify the principle of the 'internal' superseding the 'external' - even though a lifetime must be spent subsumed in the 'external' whilst attempting to understand this relationship and transition into the infinitely powerful 'internal' position. Of course, ultimately, both the 'external' and the 'internal' integrate into a perfect, functioning 'whole' - as can be seen during a perfect execution of a Kata.  

Dear Tony

​The Chinese language description states that Seisan Kata derives from a 'Form' found within the 'Incense Shop Fist' (香店拳 - Xiang Dian Quan) Style. Xiangdian is a district in Fuzhou City, Fujian province. This is one of the thousands of lineages completely uneffected by the political changes in China - and which has been falsely recorded in the West as 'being wiped out', etc. This is the Chinese language encyclopaedia page:

​'香店拳源于清乾隆年间。南少林武僧智远为报香店人救命之恩，在此密传罗汉拳，隐名为“香店拳”。后经香店历代拳师吸取各派精华，形成了独特的香店拳，并流传于海内外。 [4]  香店拳是内外合一、硬气功兼练的技法拳种，分上、中、下三盘，善于短打近攻。武术套路有硬三战、三战等十多种套路，甚为独特。'

​'Incense Shop Fist (香店拳 - Xiang Dian Quan) originated during the Qianlong period of the Qing Dynasty (1735-1796). The Southern Shaolin Temple Warrior-Monk named 'Zhiyuan' (智远) - in order to save the lives of the people living in the 'Xiangdian' area of Fuzhou City - secretly conveyed to them the techniques retained within the Shaolin gongfu Style known as Luohan Fist (罗汉拳 - Luo Han Quan). As he wanted to keep this interaction 'secret' - Zhiyuan referred to this Style as being called 'Xiangdian Fist' - giving the impression it was a local form of fighting already known by the people. As time progressed, however, Zhiyuan integrated (and absorbed) the essence of many other (different) gongfu arts and slowly the 'Xiangdian Fist' started to evolve - becoming very different from Luohan Fist. The effectiveness of this Style became famous and it was spread throughout China and abroad. Xiangdian Fist incorporates the unity of the 'internal' and 'external' (内外合一 - Nei Wai He Ye) and 'firm' qigong (硬气功 - Ying Qi Gong), etc. All this ability is manifested simultaneously in the mind and body of an advanced practitioner. The opponent is peppered with close-in and short-range (very powerful) techniques delivered to the continuously varying heights of high, middle and low. There are at least ten different and unique 'Forms' - including a 'firm' (hard) version of 'San Zhan' (三战) or 'Three Battles'.'

​A well-known Xiangdian Fist Master today is 'Yan Mengyong' (严孟永) [b. 1950] who started training with his uncle - Fang Ligui (房利贵) - in 1968. In November 1978, he was invited to participate in the First Wushu Observation and Performance Conference in Fujian Province with his master - Fang Ligui - and won an award. Since then, Master Yan Mengyong has taught Disciples from all over China - with his gongfu spreading to Hong Kong, Singapore, the United States - as well as many other places!