By clicking on the above picture - you can enter the Qi Journal's publication of my English translation of the "Great Treatise" contained within the Book of Change. Indeed, virtually all of the Chinese martial tradition finds its philosophical basis in the commentarial material of the Book of Changes. The "hard", "soft", "yin" and "yang", the "internal" and the "external" - as well as the "integrated". There is the idea of the "Gentlemanly Scholar" (who is enlightened and knows much) and the "Small Person" (who knows little and needs to gain knowledge from the Sages). The "Divine-Sky" is the universe above - whilst the "Broad Earth" is the ground upon which we live, thrive, and exist. This multi-sided polarity guides humanity through the "Good" and the "Bad" - and teaches how one situation can be transformed into its exact opposite. Anyone who trains if the Chinese martial arts must make a sincere study of the "Book of Changes". These polarities are amorphous and always in a state of flux. There is nothing outside this flux as "Nothing" and "Something" fits perfectly within it. With the correct training - the "Small Person" can become a "Great person" - but a "Great Person" can lose all their influence, power, and social standing if conditions radically change. 

Dear Adrian

Morning Adrian. This style, with its use of technique is so close to Goju Ryu,
The way they move and the techniques used - a very similar way. I very uncanny. Tony

On 2 Oct 2025, at 21:54, Adrian Chan-Wyles PhD <[email protected]> wrote:

Dear Tony
​
Being a martial arts master isn't easy anymore; renowned Baguazhang master Liu Lianjun (连俊讲) faced a challenge from a member of the audience during his demonstration.

https://www.bilibili.com/video/BV1QU4y1s7hh?spm_id_from=333.788.player.player_end_recommend_autoplay

Dear Tony

​This is Baguazhang at its absolute best. Much of it cuts-throw Taijiquan (and probably Xinyi and Xingyi) - and other arts - so I am not surprised that Goju Ryu contains the essence of these movements. This was the only time this Master allowed filming - thinking he was not good enough! Even Chinese wrestling - which borrows from everywhere - contains these movements as your excellent clips show. Using foot-work to dynamically step "inside" an opponent's stance can be devastating - but is generally not allowed in sport (outside of MMA - but the stance work in MAA is too fluid - and less developed than the traditional arts). As you say, it is the relaxed interchange of hard-soft which causes the devastation! The sudden "stepping" - and withdrawal of "stepping" - literally kicks-out all foundational support for the opponent. As this Master is drawing the full power up from the floor - the "uprooting" is impressive! He adds to this by instantaneously utilising the bodyweight of the opponent - borrowing it if you like - so that in a split second this added weight is borrowed, pressed into the ground through the centre of the shaft of the bones, and rebounded back, emitting out of the hands and feet ("fajin" or "firing force" in Taijiquan)! The power in Baguazhang (although I think I practiced the Baguaquan variant) uses corkscrew power that continuously spirals down to - and out of - the ground through the bones. The limbs are then free to move in any direction that is needed, unshackled from the need to retain any particular stance (although all stances have been mastered - and can used for only a single moment of time before "changing" to a new orientation). This is why the study of the Book of Changes is required - and I interfaced my Taijiquan knowledge with the Yin Baguaquan I was lucky to experience. This is how I know John Davies knew what he was about - as he very gently uprooted me and lifted me a few inches out of my foot-placement - before gently lowering me down back into the Horse Stance I was holding. He looked at me - I looked at him - and no words were spoken. It's like when we were hitting arms together in Cardiff and you adjusted from hard to soft - and I knew you could have broken my bones at anytime! One of those sobering moments in life!

On the evening of July 27, the official website of Shaolin Temple reported that Shi Yongxin, the abbot of Shaolin Temple, was suspected of committing a criminal offense and embezzled project funds and temple assets; Seriously violated Buddhist precepts, maintained improper relationships with multiple women for a long time and had illegitimate children. It is currently under a multi-departmental joint investigation. The relevant situation will be announced to the public in a timely manner.

On the 27th, a "police report" about "Shaolin Temple abbot Shi Yongxin absconded to the United States with his lover, children, and other 34 people were intercepted by relevant departments" circulated on the Internet, attracting attention. Kaifeng police responded: The pictures on the Internet are fake.

On July 26, it was reported on the Internet that Shi Yongxin had been taken away for investigation.

According to the official website, Abbot Shi Yongxin, commonly known as Liu Yingcheng, was born in 1965 and is a native of Yingshang, Anhui Province. In 1981, he went to Shaolin Temple, and in 1987 he took over as the director of the Shaolin Temple Management Committee, presiding over the temple affairs in full charge, and in 1999 he was appointed abbot of Shaolin Temple.

In July 1998, Shi Yongxin was elected president of the Henan Buddhist Association, and in September 2002, he was elected vice president of the Buddhist Association of China, and was a deputy to the 9th, 10th, 11th and 12th National People's Congress.

Synthesis from: Shaolin Temple, public information, etc

Editor-in-charge: Wang Lulu

Proofreading: Li Lingfeng

Chinese Language Text:

7月27日晚间，少林寺官方网站通报：少林寺住持释永信涉嫌刑事犯罪，挪用侵占项目资金寺院资产；严重违反佛教戒律，长期与多名女性保持不正当关系并育有私生子。目前正在接受多部门联合调查。有关情况将及时向社会公布。

27日当天，一张关于“少林寺方丈释永信携带情人、子女等34人潜逃美国被有关部门拦截”的“警情通报”在网上流传，引发关注。开封警方回应：网传图片是假的。

7月26日，网传消息释永信已被带走调查。
​
官网介绍，释永信方丈，俗名刘应成，生于1965年，安徽颍上人。1981年到少林寺，1987年接任少林寺管委会主任，全面主持寺院事务，1999年任少林寺方丈。

1998年7月，释永信当选河南省佛教协会会长，2002年9月当选为中国佛教协会副会长，是第九届、第十届、第十一届、第十二届全国人大代表。


综合自：少林寺、公开资料等
责编：王璐璐
校对：李凌锋

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. 

Dear O

When Rose Lee retired from full-time teaching in the 1990s - she sent one of her long-term Taijiquan students (James) to me. He had trained with KF and this is what he said: 'I paid £200 in advance for what I thought was a private session. When I turned-up at the address - it turned-out to be lecture hall - with 50 other people present. KF came out on time and explained he was "too busy" to stay the full hour and that he had filmed the lesson on a 15-min VHS tape. He said we could watch the video "once" - and discuss its content for 45-mins before leaving to make way for the next class. A copy of the tape was £50 for one - £80 for two - and so.' He then walked out the lecture hall whilst two of his full-time students "monitored" the group. I believe this was the late 1990s-early 2000s. James did not exclusively train with me and did not learn the gongfu - the deal seemed to be Taijiquan only - and I allowed it due to my respect for Rose Lee. As for DY - I can only say what others told one of my Chinese students. They said his Longfist did not match the lineages he claimed to represent - with others questioning how it was that he had managed to master so many styles - usually a correlation equalling the number of books he has for sale at anyone time. Now, I do not really know - and you must think for yourself - which I am sure you already do. On a lighter note, I was told about year or so ago - that my style was mentioned on a racist US martial arts site that sets itself up as an arbiter of Asian combat culture. Apparently, this is a single entry from 2011 of all dates! I had honour fights from 1994 to around 2008 - about 100 in all (no pads - no rules) in front of witnesses - and prevailed through them all as tradition demands - but there were some unhappy bunnies (we think one of these made the post in question). From 1994-1998 these fights almost always involved disgruntled ethnic Chinese people looking to finish me off in front of my Chinese family and saving the face of the Chinese community. Imagine that! I used to get these out the way a few minutes to 10am on each Sunday morning so that the classes proper could start. Occasionally, these fights might happen at 11am - as the gongfu section came to an end - with the next hour being strictly internal. These fights were malicious as the opponents were motivated with anger and hatred of an ancient culture - which I respect. As a Buddhist by birth - I like fighting (but dislike greed, hatred and delusion) and I partake with an attitude rather similar to my Muslim brothers. I have always had a good relationship with the Islamic community and was even honoured with teaching a group of their children in Sutton. I think that although we inhabit a material world - the channel to the internal can only happen through a spiritual method. Honesty seems to be the deciding factor. 

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. 

Author's Note: When young, the mind is narrow but the body is broad. When old, the mind is expansive and the body is narrow. Both realities must be thoroughly acknowledged, understood, developed, and integrated. As the body ages, the enhanced awareness of the mind takes the place (and enthuses) the former youthful functioning of the (younger) body. When young, a mind without an enhanced awareness (which must be earned through experience) - is replaced by the blatant strength associated with youth - an important part of human survival and evolutionary development. Youthful strength is not an error - but a requirement in life. Traditional martial arts mastery is a different achievement which does not need to be accomplished by every human-being - but can be achieved by some dedicated individuals. Secular monasticism is a vehicle through which an individual can renounce attachment to private property and worldly cycles of self-hindering material accumulation.

Buddhist monasticism can serve as a vehicle for "emptying-out" the inner conditioning that arises from greed, hatred and delusion - as such - religion (and religious differences - including atheism and non-theism) does not have to enter into it. I suspect the ancient Greeks encountered Buddhist monasticism when visiting India (such as Pythagoras), learned the Buddhist method of "looking within", and then adjusted the technique as a means to "prove" the efficacy of their particular philosophical perspectives (the work of Plotinus may be taken as an example of this endeavour). Later, via the Greeks, a community of Jews (in Qumran) started sitting in meditation to personally attain a "glimpse of Yahweh" - a practice that eventually spread to the reformed Jewish sect of "Christianity" - whose adherents started to meditate whilst sat in the caves found in the Egyptian Desert (this type of Christianity spread to Britain - hundreds of years prior to Catholicism - becoming "Celtic Christianity").

​Buddhist monasticism does not require a belief in theism to be effective. Many Greek schools of thought, for instance, sought to establish or discover various views pertaining to the natural (material) world. The same observation can be applied to various Hindu school where consciousness and material environment is not directly associated with a theistic entity. Whatever the case, protecting the psychological and physical space within which a martial artist exists - is the entire purpose of any traditional Chinese martial arts school. Young or old - this is the beginning, middle, and end of legitimate Chinese martial practice! ACW (18.4.2025)

We can all become extraordinarily fit at different times throughout our lives. Part of the reality pertaining to physical and psychological fitness, evolves around the concept of developed understanding. In other words, the level of effective (physical) fitness evolves around the (psychological) maturity of the individual concerned. The greater the understanding of the processes involved – the more effective the fitness the greater is the efficiency of the required output – usually expressed through various sports (unless one happens to be a professional soldier). This is all well and good – but fighting for one’s life is not the same as fighting for a coloured belt, trophy, or medal, etc. One question I ask MMA practitioners – or any of the sporting martial arts practitioner  – is that if their art is so effective in reality, why is it that professional armed forces do not make use of these arts? The answer is that “sport” has gentlemanly rules which curb human aggression, and generate a climate of artificial “fairness” and “co-operation”. 

​For children, and young people, this is positive and nourishing (children should never be exposed to the horror or reality of warfare). When not in a war-like environment – civility should prevail - and sport is the preferred vehicle to encourage a “safe” competitiveness – although one unfortune by-product is that the selfish ego is boosted and inflated. Sport fighting is 90% imagination and only 10% reality – with full-contact martial arts, MMA, Thai Boxing, and Western Boxing, etc, representing the more realistic end of the spectrum. However, sport realism is not battlefield brutality. Dealing with the shock of battle might require stepping in (and through) human blood, entrails, or various types of human offal. People with smashed-bones will be screaming, shouting, laughing, and carrying-out all kinds of despicable acts - either permitted or forbidden by the established rules of war. Battlefield hand-to-hand combat is certainly not gentlemanly – and it is unrealistic to assume that it is. A Bayonet charge is all about high-energy and immense and continuous brutality until all the battle objectives are achieved – or the bayoneteer killed. This is just one example. 

​Drones are now causing all kinds of brutality on the Battlefield – and a coloured belt around the midriff is of no use whatsoever. Genuine traditional martial arts (usually types and variants “Longfist”) are employed by the People’s Liberation Army (PLA) of Mainland China. Physical and psychological robustness on the battlefield (not the training hall) is emphasised. These are soldiers who train in every relevant modern weaponry available – including the most destructive technological variants (weaponry is both tactical and strategic). A similar situation exists throughout Western armies where boxing and MMA are not used on the battlefield (although such pastimes might be encouraged as a form of military-related leisure). And yet despite this distinct “modernity” in weapon use – there is a belief that after all the firepower of the various weapon-systems have been exchanged - a battle might still be decided “man-to-man” in hand-to-hand during close-quarter combat. Eye-gouging, biting, head-butting, groin ripping, throat-crushing, finger-breaking, nose breaking, ear-ripping, knee-dislocation – and any number of similar nasty techniques are regularly used. 

​Real combat is about inequality. Real combat is about establishing (and maintaining) a terminal advantage over the enemy. Victory and survival are causally linked. Of course, the State does not care if its soldiers live or die (despite rhetoric to the opposite) – just as long as all the State’s military objectives are achieved for the least amount of money (not lives). Soldiers are expendable – because that is the function of being a soldier (someone who fights for pay). A mercenary is simply a soldier who fights for anyone who is willing to pay – regardless of cause and nation. The traditional Chinese martial artist trains his (or her) body to be able to perform this function (utter brutality) – whilst retaining a calm and expansive mind-state that is reflective and unruffled under duress. Traditional martial arts practice assumes the reality of the feudal battlefield – even if the practitioner is not serving in the armed forces of their respective countries (of course, an individual might or might not be a professional soldier – but a civilian practices martial arts with an enhanced sense of combat-reality whether living in a village, town, or a city). Assuming the traditional Chinese martial artist survives a) the ongoing and arduous training (which will be harsh with no material gains such as belts, medals, or trophies, etc) and b) any experiences of actual combat (either on the street or the battlefield). 

​If all these challenges are met, which will include regular (unpadded) sparring and “honour fights” – then the traditional Chinese martial artist must adjust to circumstances as the body “ages” and transforms through the experience of maturing (this includes illness, injury, and disability). The body changes and the mind-awareness deepens. The body is no longer young and will not manifest as a younger body normally does. Despite this, a lifetime of experience will shine through, and a natural dominance will emerge. An older practitioner will understand and control a situation involving younger people as opponents – because those younger people (although full of the vigour of youth) will not possess the ability to “perceive” what is happening – at least not to the extent of the elder and more experienced practitioner. For many years, a dedicated martial arts practitioner will always experience “confusion” whilst participating in the midst of unarmed combat. It is only as time progresses that a student’s mind will “calm” and a pristine awareness takes its place. Before this change can happen, however, many sporting martial arts practitioners cease training in their chosen martial art (early) usually in their late 20s or early 30s (not granting enough time for any substantial inner transformation to occur) – whereas traditional Chinese practitioners must carry-on practicing until the moment of their final breath – and the body is “given-up”. 

(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

​My teacher used to strike a pressure-point to the upper-calf area - which made all control in my entire leg to "cease". As a young man, my muscles were strong and fit - but being hit like this just wiped it all away. Initially, I fell down - but the lesson was to place my weight on my other leg and attempt to bring back the sensation and control - usually through stamping. Once I perfected this (on either leg) - the next step was for both calves to be hit simultaneously - with the calf muscles being suitably "tensed" to create a natural armouring (this is linked to TCM and Shiatsu points - as you already know).

​Of course, I cannot be sure - but I expect the Sensei in this video is performing this conditioning on his student (striking the back of the upper-calf) - whilst the student is carrying the weighted urns. Genuine pressure-point striking is extremely dangerous and cuts-through all conditioning and will-power.

My teacher once gently "pinched" together my shirt-collar - and the next thing I remember is opening my eyes and seeing everyone's feet as they stepped around my head. I thought I had woke-up in bed and had no immediate memory of what had just happened. I slowly realised I was lying on a wooden floor - and that I was fully dressed and amongst a group of people discussing blood-flow and blood-circulation. I had been out for about 10-seconds or so - but my experience seemed timeless. As I got up, my short-term memory returned. All important life lessons for martial arts practice. 

This is a continuation of the dynamic-tension exercise as found within the Sanchin Kata. The Karate-ka grips an urn (瓮 – Game) with the finger-tips of both hands (simultaneously) [握 – Nigiri] – beginning in Sanchin-stance with the right-leg forward – the practitioner steps in Sanchin-stance up and down the training-hall (Dojo). Whilst the two weighted-jars (urns) are held to the left and right of the upper-thighs whilst being kept in the same orientation – the Sanchin-stance continuously switches from left to right-leg – and right to left-leg, etc.  The “root” to the ground must be maintained at all times – as if the feet are stuck to the floor – whilst being able to move smoothly when required. The feet are both “heavy” (rooted) and “light” (able to shift) without contradiction or hindrance (“步法” – [Suri-Ashi]). The musculature of the hands, finger-tips, and thumbs are all maintained in a state of concentrated tension. When the Urns are picked-up (at the beginning of the exercise) and laid-down (when the exercise is completed) – the knees are bent (as if “squatting”) with the right-leg forward. 

​Assessing the ideogram for “urn” the following can be ascertained:
​
瓮 (Jap: Game) [Chin: Weng4] = pottery urn, jar, jug, and container
瓮 is a variant of “甕” – the constituent particles of which are assessed below:
雍 (yong4) = upper particle – harmony, peace [ideogram constructed from water which is collected in one-place - such as a pool or a moat – from which a bird benefits]
瓦 (wa3) = lower particle – earthenware, pottery [ideogram constructed from from the concept of a building or roofing-tile - made from clay – extracted from the earth]

​The earthenware pot, urn, or jar – is a man-made structure which operates as a “barrier” designed to generate “order” through ensuring “harmony” in the physical environment. Substances placed in the jar are gathered in one-place – and held there without spilling or flowing away. That which is gathered in one-place – is held in good order and is free from error. Even in death, the traditional (Confucian) method involved cremation (or exhumation) – with the human remains cleaned and placed in a burial-urn. This urn was then placed in the “Name Temple” on display – associated with the surname dominant in the local village or town. As any substance can be placed in the Sanchin-Urns – the urns can vary in weight. Of course, the construction of the urns must be stronger than the grip a skilled Goju Ryu practitioner can assert upon the upper-lip area.

​Note: Following a request to explain “Nigiri” (握) or “gripping” – the following is relevant:
​
握 (Jap: Nigiri) [Chin: wo4] = strongly hold, grip, grasp, and control using the hands
扌(shou3) – left-particle = and open-hand – usually written as “手”
屋 (wu1) – right-particle = house, room, roof, and building

The open-hand grasps a structure (or device) which, (like a building in principle), gathers and contains other objects - all in one-place. 

​My expertise is in reading and translating pre-traditional, traditional, modern and simplified Chinese ideograms into British English. As many older Japanese terms are expressed in “traditional” Chinese ideograms (as in “握瓮 – Nigiri-Game”) – it is through the reading of these characters that I can intellectually enter the realm of the Japanese language - and interpret the thought-structures that underlie it. I have noticed, however, that the ideogram “瓮” (Game) within Japanese-language texts is pronounced both “game” and “kame” – why is there this difference? If “瓮” (“urn”) is placed at the beginning of a sentence (as in the first word), then it is pronounced “kame”, whilst if it is placed at the end of the sentence (as the final word), it is pronounced “game”. This is the convention operating within the written (and spoken) Japanese-lanvuage.
​
Given that “握瓮” (Nigiri-Game] is a concept applied within Okinawan Goju Ryu Karate-Do as “Sanchin-Game” (Three-Battles - Urn) [三戦 瓮) – the “瓮” (Game) appears at the end of the sentence, thus rendering the reading of “urn” or “jar” (the English transliteration is variable) as “game” (pronounced in English as “Gam Mi”). Of course, as Okinawa operates from a number of different language structures at any one-time - a combination of Chinese, Japanese, (indigenous) Okinawan, and South-East Asian (together with “English since the defeat of Imperial Japan in 1945) – the usual idioms and conventions expected in other languages - might - or might not – existentially operate. Assumptions of usage must be researched at the point of contact whenever encountered.

The Okinawans prefer to use the ideogram “瓮” for “game” – instead of “甕” (both pronounced “weng4”) the latter assessed above. The assumption is that both ideograms convey the same interpretation – albeit in slightly different ways:

​瓮 (Jap: game) [Chin: weng4]
​
Top-particle = 公 (gong1) – public, communal, official
Lower-particle = 瓦 (was3) – earthenware, pottery, roof-tile

This assessment seems to suggest that “瓮” refers to any earthenware-constructed objects which are used within human society – whilst placed on continuous public display - performing their intended function. Indeed, Japanese-language dictionaries suggest NOT an “urn” – but rather a “roof-tile”. The reading only becomes “urn” (jar) when read in the light of the “甕” ideogram – which clearly indicates a waterproof “container” or “vessel” constructed using clay. The “瓮” ideogram appears in the Seal Script (developed between 700 BCE-200 CE) – whilst there are NO ancient versions of the ideogram “甕”. This indicates that “瓮” is the older ideogram (used within Okinawan script) – whilst  “甕” is a later (clarifying) development.