Tony to Adrian:

Good evening Adrian. Quite a interesting style off Okinawan karate.
From my position , very Chinese influence. What do you think. Tony

Adrian to Tony:

The Japanese language title reads:

Secret Tradition! (秘伝)

Matayoshi Shinpou (又吉真豊)

Direct Transmission - Handed-Down (直伝)

White Crane (白鶴)

Military Law (兵法)

3rd Dan (三段)

[Apllicable] Form (の形)

​Superb. The pelvic-girdle is empowered with ki to deflect incoming power - such as a round-kick. The back-leg rootedness of the White Crane generates the rising power exhibited flowing through the correctly empowered front-leg (the discussion near the beginning), and then up through the arms, wrists, palms fingers, thumbs and finger tips - in gripping, deflecting, gouging, punching, tearing and penetrating.

​Incidentally, the Chinese characters are either retained or slightly modified in this Okinawan script. With '兵法' (Military Law) this is 'Bing Fa' in the Chinese language ('Hei-ho' within Japanese) - and is often better known in the West as the 'Art of War' - an early text penned by Sunzi. Perhaps in this context a better translation is 'Soldier's Law'. 

Holding the horse stance (馬步 - Ma Bu) requires a stable, physical structure which is permanently held regardless of the emotional or physical feeling’ that is present. This includes – but is not limited to – the pain experienced in the muscles when deep stances of this nature are assumed and maintained over a set period of time. The structure must prevail over every other consideration. The structure must prevail over a determined time scale no matter how tired the mind and body appear to manifest. The point of this mode of psychological and physical discipline is that although the physical structure is deemed ‘permanent’ for the duration of the exercise – the ‘feeling’ capacity of the mind and body is understood to be fleeting, changeable and impermanent. This being the case, feeling tired, distressed or overwhelmed is not a good enough ground to ‘stop’ holding the physical structure of the horse stance! ​​

The advanced holding of the horse stance must ‘root’ the practitioner to the ground, whilst the inner energy is circulated through micro and macro-cosmic orbits (simultaneously or alternatively as required), with a deep and full breath that empties and fills the (mind) and body without fail and in a continuous and powerful manner. The mind should be calm, expansive and all-embracing so that the physical body and immediate environment seem to manifest within the fabric of the mind all at once! Energy flow is optimised in an existential and historical manner, with the individual mind ‘detached’ from both whilst permanently interfacing with reality in an indifferent attitude of all-encompassing awareness. All types of feeling is understood to be ‘fleeting’ - whilst the powerful nature of the horse stance is considered the essence of all martial ability. ​​

The structure of the Book of Change (Yijing) hexagram is the model which all effective horse stance training should follow. The legs are the bottom two lines, the torso (and arms) is the second to lines) and head is the top two lines. Although not representing any particular hexagram (six-lined structure), the body of the martial artist holding the horse stance represent ANY and ALL of the sixty-four hexagrams that transition from into another. In my training, I often visualise the second hexagram of ‘earth’ as the six ‘yin’ lines symbolise the ‘dropping-down’ activity of ‘water’ sinking into the ground! Of course, as the energy rises up the spine, I visualise hexagram one – or ‘divine sky’ to assist in the ‘lifting’ of force! Any part of the body can represent any hexagram, whilst the entire situation can also be represented a an over-all and defining hexagram! This is an area of study that must be built-up over-time and which requires and in-depth and drawn-out study of the Book of Change (Yijing).  ​

Advanced martial arts practice is ethereal even though it involves the movement of the body. In fact, moving the body is basic gongfu training, a mastery of which should be gained in one’s youth if possible. When the body ‘ages’ - a practitioner does not want the problem of mastering martial technique whilst coming to terms with how ‘ageing’ changes the mind and body. Knowing how to stand, fall, get-up, moving, kick, punch, block and evade, etc, are foundational issues that must be thoroughly absorbed into the deepest levels of the mind and body well before middle-age is reached. Of course, this is not always the case, as some people take-up the practice of traditional Chinese martial arts late in life – but with regards the more robust and rugged ‘external’ techniques – youthful practice is preferred. This is why many older people (with no previous experience) start their martial arts training through one of the ‘internal’ arts – which are a product of an ‘advanced’ and ‘mature’ mind-set. ​

On the other hand, if an individual is able to build 20-30 years of training prior to hitting 40-50 years of age – then the bones, joints, muscles, ligaments, tendons and inner organs have all had time to experience a ‘hardening’ process over-time - and are far more ‘robust’ whilst the individual traverses into older age. Probably the greater reason for early martial arts practice is that the ability to produce massive (internal and external) impact power (with minimum) effort must be mastered before the body transitions into older age. This observation does not mean that older people cannot achieve this ability later in their life – but to already possess this devastating power is one less burden – particularly as we may also have far more responsibilities as mature people than the average young person. However, with the right type of instruction from a genuine Master, anyone of any age can ‘master’ gongfu regardless of circumstances. Motivation is the key to it all. ​

The mind must be ‘still’ and ‘expansive’. Its psychic fabric must be simultaneously ‘empty’ and yet ‘envelop’ all things without exception! Although there is much experimentation in the West with the physical techniques of the many (and varied) gongfu styles – very few practitioners are interested in the spiritual or higher psychological aspects of traditional Chinese martial arts. This is because gongfu has been taught the wrong way around in the West to suit the cultural bias of the fee-paying audience. Whereas in China kicking is learned before punching – in the West punching is taught before kicking (because of the influence of Western Boxing). Whereas in China a gongfu practitioner learns to stand still and to stand ‘solid’ whilst defending the ten directions – in the West students are taught to move around before being taught how to ‘stand still’ (this is because Western students do not understand the important of achieving inner and outer ‘stillness’). Whereas in China gongfu student learn to ‘relax’ before assuming postures – in the West students are taught to ‘stretch’ using yoga-like techniques (mostly unknown in China). Whereas students in China learn to ‘strike’ various wooden objects to condition the bones of the hands and feet – in the West, students are encouraged to hit ‘soft’ pads that give a false impression of what it is like to hit a ‘real’ body! In the West, the mind is ‘entertained’ as a means to secure continued fee-paying through class attendance – whilst in China the Master continuously looks for new ways of ‘testing’ the virtue of the student and for any reason to ‘expel’ them from the training hall!  ​

All this ‘inversion’ must be remedied if the highest levels of spiritual and physical mastery are to be achieved. This has nothing to do with rolling around on a padded floor wearing padded-gloves – and everything to do with ‘looking within’ to refine the flow of internal energy. The awareness of the mind must permeate every cell of the physical body whilst the practitioner sits correctly in the meditation posture. What else is there? When advanced practitioners ascend to a certain age of maturity, reality has nothing to do with the ego pursuit of ‘winning’ or ‘losing’ in petty disputes that ultimately mean nothing. Most of the combat sports of the moment are fleeting and exist merely to make money – and they are ineffective on the modern battlefield and not practiced by the military! The final lesson is to ‘leave the body’ with the minimum of fuss when the time presents itself. In a very real sense, a genuine Master of martial arts has ‘already’ transcended the boundaries of material limitation whilst still living. This sense of ‘completion’ and ‘transcendence’ is what draws the already perceptive into his or her presence to receive instruction... ​

Dear Nick

A very interesting (internal) Longfist Form! Master Zhao Ming Wang forwarded this video of a Qianfeng Disciple. This is a traditional mode of practice just like our own in the Ch’an Dao School. Of course, what follows is not a discussion on the movements perse, but rather the manner in which these movements are performed. Developed insight and seasoned will-power is a matter of a good and fully-rounded ‘intent’. This is the exact opposite to what is expected in the training and technique designed found in the ‘audience-pleasing’ practicing for sport. For sporting purposes - the movements are speeded-up for dramatic effect.  ​

This changes the leg use, balance and coordination. Sporting forms are practiced 'top down' which is good for audience entertainment but sacrifices a good and effective 'root'. Proper (traditional) form training for fighting is practiced 'ground up' (like the building of a hexagram in the Book of Changes) and unfolds like an arrow fired from a bow (or a bamboo stick stuck firmly in the ground - which is pulled back and suddenly 'released'). Sporting forms push the generated power downwards whilst simultaneously denying any strong or stable leg structure for 'rooting' - so that its is wasted and dissipates into the air without effect. Traditional forms - such as seen here - generate the power from a firm and stable base and then radiate that power upwards and outwards in all directions.  ​

The 'shape' or 'technique' chosen or assumed (such as a lead straight punch front and back - or a front-kick and a palm-block, etc) - harness and directs this generated power, into a focused emission suitable for a particular self-defence requirement (expressing 'stopping-power'). Although practicing forms at lightning speed is good every now and again (whilst retaining the 'root'), it is better to practice like the practitioner in this video so as to continuously perfect the 'foundation' - as each repetition removes a layer of doubt in one's ability (from the mind and body). As the body ages, this type of 'internal' exercise ensures a constant standard of practice as the physical processes and psychological perception both mature.  ​

Notice how the drop-down stances are not as deep as those found in Taijiquan to facilitate a smooth interaction of the movements. These Longfist forms possess drop-down stances that can be performed ‘deep’, ‘moderate’ (as seen here), or ‘high’ for various adaptions of training. Each type of low-stance must be perfected by the Longfist practitioner as a preparation for the different requirements of all-round self-defence. It is best to master the low-stances when young so that this ability can be retained and applied to the body as it ages.  ​