Our Hakka gongfu training requires the carrying of heavyweights upon our backs. This represents the hilly terrain the Hakka people lived within throughout the New Territories, Hong Kong. Hakka Clan villages, especially by the 20th century, were often re-constructed upon the top of various hills situated in prominent good (feng shui) positions. The bones must be kept strong for building good health and ensuring longevity. Strong bones allow the bodyweight to drop down through the centre of the bone-marrow into the floor (creating a strong 'root') - and facilitates the rebounding force which is distributed (throughout the skeletal-system) to the striking part of the anatomy - be it a hand, foot, elbow, knee, fore-head or torso, etc. The Hakka people moved into the Guangdong area (that became the 'New Territories' under the British in the 1890s) in the mid-1600s - following the Manchurian invasion of China (which established the foreign 'Qing Dynasty' during 1644 CE). Our 'Chan' (陳) Clan (pronounced 'Chin' in the Hakka language and 'Chan' in the Cantonese language) originally settled at the base of a hill near the coast in the Sai Kung area. I think we probably originated somewhere in Henan province (like many other Hakka Clans that I have investigated). Younger people often carried older relatives on their backs (as part of the required filial piety) up and down the hills - to and from various areas. Chinese families reflect the government and vice versa. One reflects the other whilst the notion of Confucian 'respect' permeates the entire structure. This is true regardless of political system, era, religion or cultural orientation. Many Daoists and Buddhists are Vegetarian - because they respect animals and the environment. When working as farmers - Hakka people carried tools, goods and the products of harvests on their backs between long hours working in the rice fields with the Water Buffalos. The continuous repetition of hand and foot movements - and the standing postures for long hours in the wind and rain - condition the mind and body for genuine Hakka gongfu training. Although there is an 'Iron Ox' gongfu Style (different to our own) - the spirit of the Ox pervades all aspects of the Hakka gongfu styles! Even so, our Hakka Style embodies the spirit of the Bear! We can fighting crouching low - or stand high giving the impression that we are bigger than we actually are! Our developed musculature is like the Ox and the Bear in that it is large, rounded and tough! We can take a beating and still manifest our gongfu Style with ease! We do not go quietly into that dark night! The above video shows Hakka people de-husking rise - with the standing person practicing 'Free Stance, rootedness and knee-striking, etc, and the crouching person showing a low Horse Stance and position for 'Squat-Kicking', etc, whilst demonstrating dextrous hand movements often found in gongfu Forms. Of course, not all Hakka Styles are the same and there is much diversity throughout the Name Clans. Our Chan gongfu is Military-related and can be traced to the Qin Dynasty (221–206 BCE). I think there used to be a State Gongfu Manual (since lost) issued by the Qin Dynasty as part of the process of turning every village, town and city into a 'Barracks'. Guiding the ploughs through the water and mud at the back of the Water Buffalos reflected the leg, arm and torso positions found within the Hakka gongfu. How the Hakka farmers stood still, stepped forward and back - side to side, tensed and relaxed their muscles, used their eyes and ears, and produced power and learned to give-way - all manifested in the various Hakka gongfu Styles. On Occasion, the Ox is given the day-off and the local people take to 'pulling the plough'! Our Hakka Gongfu is 'Longfist' based. Whereas many Hakka Clans - following our defeat at the end of the Punti-Hakka Clan Wars (1854-1867 CE) - Hakka people were ethnically cleansed into small areas of Guangdong province. Around 20 million people had died in this terrible war (which included the separate but related Taiping Rebellion - a Hakka-led war - fought for different reasons). The original 'Northern' Hakka Styles were persecuted and viewed as the vehicle through which the Hakka people had made war in the South of China (the area they had migrated into). The Hakka are patriotic Han Chinese migrants who fled the foreign invasion of Northern China - but who were not wanted or welcome within Southern China. Since the 1949 Revolution - things are very different today in China - as Hakka and non-Hakka now live side by side in harmony. When the various Hakka Clans 'shortened' the arm and leg movements of their gongfu Styles - to make these arts seem 'Cantonese' in origin - our Hakka Clan lived in a relatively remote area of South East Guangdong province and refused to do this. We practiced our 'Northern' Longfist martial arts in isolation and hid our gongfu in Temples grounds, behind walls and by practicing at night. Master Chan Tin Sang (1924-1993) fought and killed Imperial Japanese soldiers in the New Territories between 1941-1945 using our Hakka gongfu. Around 10,000 Hakka men, women and children were killed in this war fighting the modern Japanese soldiers using bare-hands and feet - and traditional weaponry. Many of our relatives were killed during this time. Master Chan Tin Sang came to the UK in 1956 - as a British Subject - to work for a better life, not because China is a bad place (it is not), but because life in the New Territories under British rule was continuously impoverished. Master Chan Tin Sang worked hard for 10-years before he earned enough money to bring his wife and two daughters to the UK (in 1966) - also as British Subjects. My Chinese relatives were NOT economic migrants, Asylum Seekers, or Refugees. My Chinese relatives do not follow Cults and are free-thinking individuals who are proud to be 'British' whilst supporting Mainland China's right to self-determinate - just like any Western country.
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Practicing Taijiquan in the early morning (the or evening - when this picture was taken) is when the air (qi) is at its most inspiring and invigorating! At the moment, although the temperature was -7 last week - today it is +10 degrees Celsius. Whatever the case, the air is cool and fresh and seems to permeate every cell of the body - despite the fact that in reality the breath enters and leaves through the nose and/or mouth. Of course, I am told that a small amount of oxygen leaves and enters through the pours of the skin - but too little for the entire body to exist upon. Still, when breathing deeply (into the lower Dantian) the complete lower lung capacity is utilised giving the feeling that a 'power' or 'entity' is dropping into the lower abdominal area (traditionally two-inches below the naval).
I find it interesting that this special area (which is probably lower than two-inches in reality) coincides with the actual centre of gravity relating to the human (physical) body. The mastering of 'breath' is inherently linked to the mastery of 'balance' and 'movement' all mediated through an enhanced 'rootedness'. The clarified and purified 'awareness' of the mind directs all this activity - which includes the harnessing of the rising (rebounding) force that emanates from the dropped bodyweight impacting with the ground. The dropped bodyweight and rising force is channelled through the epicentre of the perfectly 'aligned' bone-structure (skeleton) which is never lost despite the complexity of the movement involved. Of course, part of the qigong used to prepare the practitioner for Taijiquan practice is 'Standing Like a Stake' also termed 'Holding the Ball' - where an individual stands perfectly 'still' both physically and psychologically. We become like a mighty tree which can withstand any weather or unexpected external force! Within the peacefulness of the well-rooted tree is an immense power waiting to be discovered, harnessed and manifest! The term 'Jin' (劲) is used here to denote a 'penetrating' and 'cutting' power. There is also the connotation of 'vigour' and to 'express'. Left-hand Particle = 巠 (jing1) - or 'streams running underground' (a 'hidden' or 'inner' power) - and 'to flow' (without interruption). A complex particle comprised of: 一 = yi1 - number one, unified, complete 巛 = chuan1 - river, stream, tide, flow 工 = gong1 - effort, labour, work, technique Right-hand Particle = 力 (yi4) - or 'strength, power, force' comprised of: 𠃌 = gun3 - a hook bent inward (able to effortlessly suspend weight) 丿= yi4 - clearing all obstructions away to achieve a clear objective
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!
Author's Note: One of my Western Gongfu students once navigated his way to Sai Kung Town and caught the local bus which travelled in a loop throughout the countryside of Sia Kung. We had given him the name and map coordinates of our Ancestral Village - and he found it - but there was a catch. When he rang the bell in the middle of nowhere to get-off (many of the Hakka villages are hidden from obvious view and must be accessed through a think cover of trees - the bus-driver, seeing that he was alone, refused to open the door. The driver explained that this was a Hakka area and that these people are renowned for their aggressive tendencies. The driver was under strict orders not to let any Westerners (unaccompanied by Chinese people) to get into trouble in areas they do not understand or are not familiar with. Therefore, my student had to safely return to Sai Kung Town. ACW (17.11.2023) Sai Kung is a Hakka coastal area of the North East New Territories where our ancestral Chan Village is (or was) located. The area is now a very well structured National Park. Sai Kung is also a town which lends its name to the region. We have visited many times and never had any trouble navigating. Hundreds of years ago, the migrating Hakka people planted sustainable forests as part of the charcoal trade they pursued. These forests strewn the hills and valleys to this day. We have never heard of hikers going missing - as hikers have no reason to enter these areas. Still, things change and the graphics on the maps contained this episode show where our Gongfu took root in South China after migrating from North and Central China many years ago. The Hakka people who occupied these areas used to be highly aggressive to uninvited guests. This martial attitude stems from the history of the place and the reality of the Hakka-Punti Clan Wars of the mid-1800s which killed millions. This was poor quality land that the Hakka had to cultivate and then defend from Cantonese (Punti) attack.
I was introduced to these movements in my youth - as a foundation to learning 'Old' (Yang) Taijiquan! In those days traditional training from a Chinese teacher was never questioned. The onus was on 'secrecy' - as if no one else possessed the knowledge just shared (today, the emphasis in China is upon an open sharing). I was told that the outer bodily positions-structures guided the qi energy with greater force into (and through) the five sets of corresponding inner organs thus strengthening and purifying them. These exercises are established upon the theory of the 'Five Phases' (五行 - Wu Xing) - first found in the 'Classic of History' (書經 - Shu Jing) - probably linked to the five planets visible to the naked-eye of the ancient civilisations: Animal Organ Tiger Liver-Gall Bladder Deer Kidneys-Bladder Bear Spleen-Stomach Monkey Heart-Small Intestine Crane Lung-Large Intestine As the 'Bear' is the central animal influence of our gongfu family style - this practice was seen as establishing (and enhancing) the rooted and central stability (and strength) this animal represents (the 'spirit' of the bear involves the practitioner suddenly standing-up and appearing much bigger and over-powering). According to the English language Wiki-page - this 'Five Animal Interplay' exercise is linked to the development of Hung Gar and Fujian White Crane (Bak Hok)! The way I was taught this exercise involved 'morning' practice (yin moving to yang) and 'evening' practice (yang moving to yin) - with the movements staying the same. Unlike the 'connected' flow shown in the above video (a different style or method) - I was taught 'single' structure exercises that started with feet shoulder-width apart and hands by my sides. After assuming and holding the required position - the structure was completely dropped away back to the 'ready' (neutral) position - in preparation for assuming the next (different) position. I was taught that all these five movements exist implicitly in the Taijiquan Form - and so eventually I was no longer required to practice them separately.
Whilst listening to the (1967) Jimi Hendrix album entitled 'Fire' - I thought I would make a copy of two Goju Ryu Karate-Ka displaying what is called 'Online Kata'! This involves an elaborately designed Kata being disassembled and applied in a straightforward 'one-on-one' self-defence situation. Generally speaking, Kata are multi-dimensional entities designed as a militarised response to multiple attackers coming in from all different directions. Online Kata condenses this down to just a single defender and a single attacker - with both changing roles when the sequence is completed. As can be seen, the blows are delivered with full-power - whilst safety is assured by each blowing landing an inch or two before the intended target area. The arms and legs are making full-contact with regards to 'blocking'. This is pure 'bone-on-bone' full-power conditioning. If the blows landed - then damage would certainly arise - although at this level the body-conditioning is of such a high standard that it would be limited only to the robust surface structures. Those who have mastered the 'internal' - are able to 'pierce' the conditioned outer areas (like a sharp metal knitting-needle) - so that a concentrated force is directed straight into the central nervous system and the neural pathway. The only way to counter this high level of power is to a) experience it within a strictly controlled environment, and b) learn to accept this incoming force and pass it 'through' the body' so that it does not congregate in the central nervous system. In the above example, this is probably happening in the limbs of the practitioners themselves - with the bones being made strong through a combined and integrated 'external' and 'internal' interaction. On a practical level, within a self-defence situation it is preferrable to harness the erratic technique of the aggressor and channel it into a more conducive frequency of aggression - a frequency that can be easily controlled, diverted and negated.
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.
It is said that around 1926, the ethnic Chinese man named ‘Go Genki’ (呉賢貴) or ‘Wu Xiangui (1886-1940) – migrated to Okinawa and became a Japanese citizen. My view is that the name ‘呉賢貴’ (Wu Xian Gui) is a transliteration of this person’s chosen Japanese name – and is not his given ethnic ‘Chinese’ birth name. I believe this is true despite many Western scholars treating this transliteration as if it were his ‘true’ and ‘genuine’ ethnic Chinese name. Furthermore, Japanese language historical texts state that this Master of Fujian ‘White Crane Fist’ (白鶴拳 - Bai He Quan) married an Okinawan woman surnamed ‘Yoshihara’ (吉原 - Ji Yuan) - and that he took this surname as his own. This surname is common in Japan and the Ryukyu Islands and has more than one origination. This name literally translates as ‘Lucky Origination’ - and although one branch is linked to the Japanese imperial house – many others are simply linked to ‘good’ and ‘pleasant’ places. If Go Genki took this name, then he would have been known as ‘Yoshihara Genki’ or ‘吉原 賢貴’ - if these names (and facts) are correct. Go Genki is believed to have taught Miyagi Chojun the ‘Open Hand of the Crane’ exercise. This is recorded within Japanese language texts as '鶴の手'. The first and third ideograms - '鶴’ (he4) meaning ‘Crane’ and ‘手’ (shou3) meaning ‘Open-Hand’ - are of Chinese language origination, whilst the second character (‘の’ - ‘no’) is entirely ‘Japanese’ in nature. This phrase can be read in the Japanese language as: a) 鶴 (he4) - Crane = ‘か’ (Kaku), ‘つる’ (Tsuru) and ‘ず’ (Zu), etc. b) の (no) - Hiragana Character – ‘Belonging to’, 'Possessing’ and ‘Pertaining to’, etc. c) 手 (shou3) - Open-Hand = ‘ず’ (Zu), ‘て’ (Te) and ‘手’ (Te), etc. As this training method has been transmitted into the practice of modern Goju Ryu Karate-Do - the above concept can be compared to its contemporary counter-part – namely that of ‘Sticky-Hands’ generally referred to as ‘Kakie’ (カキエ). This analysis reveals a startling correlation in that ‘Kaku’ (か) - Japanese for ‘Crane’ - shares the first particle of ‘Kakie’, namely the Katakana particle of ‘カ’! This is said to be linked to the Chinese language ideogram ‘加’ (jia1). This ideogram is composed of two particles: Left Particle = ‘力’ (li4) - meaning a ‘plough’ used to cultivate the land. The foot presses down so that the plough may ‘cut’ into the soil whilst being firmly rooted. Right Particle = ‘口’ (kou3) - referring to an ‘open mouth’ which is calling-out encouragement to the oxen pulling the plough! During the Heian Period of Japan (794-1185 CE), however, the Chinese ideogram ‘加’ (jia1) was modified and reduced to only the left-hand particle – forming the Japanese Katakana letter of ‘カ’ (and the Hiragana letter of ‘か’). Interestingly, the Japanese term ‘Kaku’ (meaning ‘Crane’) is written as ‘か’ (mirroring the ‘Hiragana’ letter) - but in this instance it is a direct conjunction of the Chinese ideogram - 鶴 (he4), taking on a more specific and direct meaning. The Chinese ideogram - 鶴 (he4) or ‘Crane’ - is comprised of the following constituting particles: 1) Left-Hand Particle: 寉 (he4) - Archaic – Meaning ‘Crane’ and ‘Bird’. The Japanese equivalents for reading this Chinese particle include ‘か’ (Kaku) and ‘つる’ (Tsuru) - all referring to a ‘Crane’. 2) Right-Hand Particle: 鳥 (niao3) - ‘Bird’ and ‘To Breed’ Birds. The Japanese equivalents for reading this Chinese particle include ‘か’ (Ka) and ‘とり’ (Tori) - all referring to a ‘Bird’ and/or ‘Chicken’. The Japanese term ‘か’ (Kaku) - although a recognised conjunction of the Chinese ideogram 鶴 (he4) (meaning ‘Crane’) - is used today to refer to a ‘Mosquito’ (although an archaic interpretation also refers to a ‘deer’). Perhaps the association between a ‘Crane’ and a ‘Mosquito’ refers to both being flying creatures that are known to be ‘dangerous’ due to their ‘biting-stinging’ capabilities. What links the Japanese term ‘か’ (Kaku) - or ‘Crane’ - to the Goju Ryu Karate-Do practice of ‘カキエ’ (Kakie) - or ‘Sticky-Hands’ - is the Japanese (Katakana) language particle of ‘カ’. This corresponds to the ‘Hiragana’ particle of ‘か’ (also pronounced ‘Ka’ when discussed as the sixth syllable of the gojuon order). In and of itself, ‘カ’ (Ka) indicates a ‘question’ or a ‘sense of doubt’ when used with general Japanese language discourse – although it is also used as part of hundreds of other concepts, from Buddhist enlightenment to a glowing fire and many others! Whatever the case, when ‘か’ (Kaku) is used within the context of Goju Ryu Karate-Do - the particle ‘カ’ (Ka) forms an important constituting element of the Japanese word for ‘Crane’. In this instance, the fighting abilities of the Crane are emphasised. The Crane is defined as a large, long-legged bird of the Gruidae family – which can be dangerous because of its fierce squawking and deceptive movements – coupled with the use of its long and sharp beak, its strong kicking and its dangerous ability to powerfully deflect blows through the use of its wings. The alternative Japanese term for ‘Crane’ - ‘つる’ (Tsuru) - does not refer to the Crane’s fighting ability – but rather the length of its slender legs, body and beak. This is because ‘つる’ (Tsuru) is linked to a description of a ‘vine’, ‘string’ or ‘twine’, etc, - referring instead to the slim dimensions of the ‘Crane’ rather than any combative or fighting abilities it may possess. (Indeed, ‘つる’ (Tsuru), due to its association with ‘fishing’ and ‘hooks’, etc., also carries the meaning of ‘to hang’ - as if ‘hanging’ from a hook – perhaps referring to a ‘Crane’ as it soars through the sky – or perhaps as it stands upon one-leg – giving the impression that its solid stance has some other supporting device). As the practice of ‘カキエ’ (Kakie) is said be ‘Crane-like’ - then it is logical to assume that the practice of '鶴の手' (Kaku No Te) - or ‘Open-Hand of the Crane’ - must be directly related to the practice of ‘カキエ’ (Kakie). I suspect that as the Master to Disciple transmission was traditionally premised upon physical action and spoken instruction, the Chinese practice of ‘鶴の手’ (which could be pronounced in China as ‘He De Shou’ or more succinctly as ‘He Shou’) was passed on in Okinawa as ‘Kaku No Te’ - which was then transformed into ‘Kakie’ (カキエ) overtime – being finally written down through the manner in which the description of the practice had evolved. The original emphasis upon the ‘Crane’ as a noun – was transformed into an emphasis of the dynamics of the practice itself (as a ‘verb’). I believe the clue to this association is the inclusion of the Japanese particle ‘カ’ (Ka) in both ‘か’ (Kaku) - or ‘Crane’ - and in ‘カキエ’ (Kakie) - ‘Sticky-Hands'.
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AuthorShifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System. |