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Wing Chun History
By the start of the 17th century there was great turmoil brewing in the country and there was also unrest between the 5 elders at Shaolin. In (1644), the Manchus invaded China and ruled it with an iron fist for nearly 300 years. The Manchus were well aware of the skills of the Shaolin monks and their sympathy for refugees. The 5 elders (were Taoist and Buddhists monks) of the Shaolin temple around this period were: Abbot Jee Shin - Shaolin Iron Cloth - (Iron Head Qi Gong master, Kung Fu expert, wooden dummy expert and weapons expert) was the creator of Wing Chun Kung Fu and the founder of Hung Gar and Praising spring boxing,. Bai Mei - Golden Bell Iron Body - (Iron Body Qi Gong master) was the founder of White Eyebrow Kung Fu. Fong Sai Yuk , (famous swordsman) was the founder of White Tiger Kung Fu. Miu Hin , (was not an ordained monk, but was a Kung Fu elder) was the founder of Five Shape boxing and helped in developing Wing Chun Ng Mui , (Buddhist nun, Bil Gee master and Dim Mak expert) helped develop the practical aspects of Wing Chun Kung Fu, founded Dragon shape boxing and Wu Mei boxing.
One of the 5 elders, Bai Mei, left the temple because of his mistreatment and sought revenge. He offered his services to the Ching and then taught them the Shaolin way of fighting. Abbot Jee Shin realized this and conferred with the other 3 to develop a system that the enemy was not aware of and use it to assassinate the enemy. The monks decided to pick the best fighting qualities from the 5 Shaolin systems being taught at the temple, eliminate all the unnecessary moves which were for demonstrative purposes and create an efficient killing art. This system became known as Wing Chun.
Before the practical aspects of this new system could be completed, Bai Mei and the Manchus invaded the Shaolin temple and razed it to the ground. Of the 1000 or so monks residing at the temple, only about 30 or 40 escaped. The rest were killed, jailed and tortured. The remaining 4 elders also escaped and fled south.
Abbot Jee Shin relocated at Fujian Shaolin temple, which was also destroyed. After this, Jee Shin escaped and roamed the countryside spreading the word of Wing Chun to “kill the ching and restore the ming". He finally joined the Red Junk Opera troupe as a cook.
Ng Mui went south and developed Wing Chun on Tai Lang Mountain with Yim Wing Chun. Yim Wing Chun and the infamous Red Junk Opera troupe were to later meet up with Abbot Jee Shin and develop Wing Chun Kung Fu further.
Miu Hin returned to civilization in Guangdong Province.
Fong Sai Yuk fled and took refuge on Wu Dang Mountain in the Hubei Province. Originally, the Wing Chun Kung Fu system consisted of butterfly swords, dart knives and Dim Mak (pressure point killing). The dragon pole, and the classical forms as we know them today were introduced into the system during the infamous Red Junk Opera period. The opera troupe's famous trio were Wong Wah Bo (dragon pole), Leung lan Kwai and Leung Yee Tai.
Leung Yee Tai's successor was the famous herbalist Dr. Leung Jan who had 2 sons. One of his sons, Leung Bik passed on the traditional aspects of the Wing Chun system to Grandmaster Yip Man. Yip Man's first teacher was Chan Wa Shun. Yip fled to Hong Kong after the Communist takeover where he met Leung Bik. Yip Man was the first person to really teach Wing Chun Kung Fu to the Asian general public in Hong Kong. Bruce Lee in America and William Cheung in Australia, during the 70's, were the first people to teach Wing Chun Kung Fu to non-Asian people.
Beginner Level
Practitioners first learn about the centre line theory.
1) The centre is the shortest line between you and your opponent use it for efficiency and speed 2) There are many weak points located on the centre line so protect yours and attack his 3) Always keep your centre in line with your opponents before an engagement, do not allow him to get onto your blind side 4) As well as staying square on to your opponent try to stay in fist range where your Wing Chun fists works best.
At the early stage of training the student will learn basic footwork and the 1st form Sil Lim Toa, (Little Idea). This form teaches all the basic hand positions essential for effectiveness at close range. Once the student developed a good understanding of Sil Lim Toa he can move on to sensitivity training known as Chi Sau (Sticky hands).
Intermediate Level
Chi Sau is a very important part in the development of Wing Chun. In close range fighting you will always come in contact with your opponents arms, when this happens what will you do?
1) Will you disengage to attack again? 2) Will you hold on to him and call for your friends to assist? 3) Or will use that contact to get past his lead and through his defence?
Chi Sau helps you to achieve the third. In Wing Chun contact is not a problem in close range, because Chi Sau teaches the practitioner to be very fluent at close range when the arms are in contact. Once this has developed, the fist fighting ability becomes second to none. Chi Sau training also helps develop footwork skills, which are essential when at close range. You can have good hands but if your feet are no good your will get hit, due to bad positioning.
Upper Intermediate Level
Chum Kui is the second form, this teaches how to co-ordinate the hands and feet. Unlike the first form kicks and steps are practised, and both hands are taught to move at the same time. Chum Kui means hand or arm searching, the movements in this form teach us techniques that can be used to find the opponents lead when there is no contact. Once his lead is found and engaged he is in the Wing Chun mans domain.
At this stage weapon training is incorporated with unarmed combat training, semi and full contact sparring. It is important for the practitioner to develop in practical ability, for now he has the essentials in hand and foot movements. The practitioner should put them all together when they free spar.
Advanced Level
The Wooden Dummy techniques consist of 116 movements. There are many different concepts to the use of the Dummy. My teacher, the Grandmaster Yip Chun, has taught me that the main purpose of the Dummy is to develop footwork at close range, monitoring your opponents lead foot and to keep contact with the opponents arm when moving from front position to forty five angle side position and back again. The Dummy relates to all the previous training but with this form you now have something to make contact to which is important considering a close range fighter will be in arms range seventy five percent of the time.
Instructor Level
Bil Jee (Thrusting Fingers), also known as desperation form. This form teaches you to do fatal damage. It consists of elbow strikes and spear like finger strikes, to the soft parts of our opponent; e.g. eyes, throat, nose, temple, floating ribs and others I shall not mention at this time. The techniques should only be used as a last resort.
After the Bil Jee has been completed an instructor will be taught Lok Dim Boon Kwon, (Wing Chun Long Pole), and Bart Chum Do, (Wing Chun Butterfly Knives). Once mastered the Wing Chun system is complete.
Iron Shirt Qi Gong
Muscle/tendon change classic "Yi Gin
Ching"
"Budhidharma or Da Mo"
Iron Shirt Qi Gong was introduced to the Shaolin monks by Budhidharma around 540 AD. These classics were tabulated as "bone marrow washing" and "muscle and tendon change classic". During the mid 17th century, the 5 Elders of the Shaolin temple were foremost in the development of Iron Shirt training and Iron Palm. Each of the 5 elders were expert in one particular aspect of Hard Qi Gong.
Abbot Jee Shin was a Qi Gong Master who was said to have an 'Iron Head'. Bak Mei was a Qi Gong Master who was said to have an 'Iron Body'. Ng Mui, the Abbess and Dim Mak Qi Gong Master, was said to have an 'Iron Palm '. Fong Sai Yuk was an infamous swordsman and Master in emanating Chi. Miu Hin was a Qi Gong master in emanating Chi power. The 5 Elders were also experts in various styles of Shaolin Kung Fu, and are responsible for many of today's most popular styles of Kung Fu including Wing Chun Kung Fu, Hung Gar Kung Fu and White Eyebrow Kung Fu.
Iron Shirt Qi Gong develops a very, very strong body making it impervious to physical attacks. Iron Shirt strengthens the muscles, tendons, bones, nerves, cells and washes bone marrow. As we get older, our bodies, muscles and tendons degenerate and we become frail and have less energy. Qi Gong training reverses this Yin process and turns the body Yang helping us live for a long time and be free from sickness and disease.
Before a practitioner is ready for Iron Shirt training, he must have had at least 2 years of Kung Fu or Qi Gong practice to strengthen and clean his or her body. Iron Shirt Qi Gong adopts concentrated Chi or energy (essence) into the body and directs it to specific organs or certain parts of the body to strengthen them. Kung Fu training will develop a confident psychology and strong body. Therefore, when an individual uses this knowledge in conjunction with Iron Shirt and Iron Palm , he or she will have control over his manner and emotions to help people.
Qi Gong practice will teach the person to relax the body muscles and tendons, clean the body of toxins, clear blockages and strengthen the organs and psychology. In doing so, one also strengthens his Chi power, in his Tan Tien. In the Shaolin Jee Shin Wing Chun Kung Fu system, we incorporate Elementary Iron Shirt postures to prepare one's body for the more demanding work, later on.
As a balance to our hard training (Yang), we also incorporate Yin Qi Gong and breathing exercises to keep the body happy and free from tension and stress. These practices maintain a proper balance of Yin and Yang so the body does not heat up (excessive Yang), after training.
BE WARNED!!!!!!
Iron Shirt Qi Gong training is 100% Yang. Receiving training from unqualified people or acquiring the knowledge from books will be extremely detrimental to your health and body.
Shaolin Hard Qi Gong Training
(Iron Shirt Qi Gong)
Secret training of Shaolin temple (Yi Gin Ching - muscle and tendon changing)
After a few years of Kung Fu and Qi Gong training, an individual can embark on Shaolin Hard Qi Gong training a.k.a. Iron Shirt Qi Gong training. Before one can start, he or she must be appraised by the Sifu to see if they have attained a certain level of discipline, commitment and fitness from Kung Fu training. Also, Qi Gong must be practiced in conjunction with Kung Fu to develop sufficient Chi or energy in the Tan Tien to be capable of handling the rigorous training program of Shaolin Hard Qi Gong training.
Courses in Shaolin Jee Shin Iron Shirt training can only be practiced by students who belong to the Jee Shin Association. These courses revolve and are structured around Traditional Shaolin Wing Chun Kung Fu and Shaolin Qi Gong training. Therefore, monitoring a student's progress is imperative. Regulating Kan and Lii (water and fire) of the body is essential to keep a student's Yin and Yang energies in balance.
If a student is reckless or haphazard with Iron Shirt training such as practicing at the wrong times of the day, not balancing Yin Qi Gong with Yang Qi Gong or eating the wrong foods; this will lead to excessive Yang Chi build up (over-heating) of the body which is extremely detrimental to one's emotions and health. Summer training would be completely different to Winter training. Summer is Yang and Winter is Yin. Yang energies heat the body up and Yin energies cool the body down. If training is not strictly adhered to, degeneration of the body, anger, tension, disease and sickness take over.
To get the most benefit from Qi Gong one must have a good heart and be relaxed. Understanding the above theory is imperative for a balanced and productive experience.
WARNING:
1: Do not learn or practice Hard Qi Gong from books. 2: Beware of people wanting to teach Hard Qi Gong. Always check an individual's "credentials". 3: Make sure you understand the idea of regulating Kan and Lii.
NB: If you start practicing and you feel that you are becoming sick, tired, lethargic and excessively sore, PLEASE STOP AND ASK YOUR TEACHER FOR GUIDANCE
Kyushojutsu: Basic Theory
By Joe Swift (Mushinkan Dojo, Kanazawa, Japan)
In recent years, karataka all over the world have begun to re-examine and study their classical Okinawan kata. Practical applications have been a major focus of much of this research, and one of the key components of practical applications is the science of well-placed blows to vital areas, pressure points or acupuncture points. This study is called kyushojutsu in Japanese.
The first article in this series examined the historical development of this art in Okinawa and Japan. This article continues the examination by focusing on the basic theories behind the art.
Kyushojutsu can be, and often is, explained in terms of two different medical paradigms: Traditional Chinese Medicine (TCM) and Modern Western Medicine (MWM). More often than not, the two camps seem to be at odds with each other as to which approach is more valid. However, in this author's opinion, either is fine, and people can probably "pick their poison" so to speak.
What to Call the Vital Points
As much of the original theory behind kyushojutsu lies in the Traditional Chinese Medicine (TCM) paradigm, many proponents in the West use the international acu-point code as nomenclature. Others utilize terminology that is more in line with Modern Western Medicine (MWM), citing nerves and muscles, etc. Still others prefer to use different Asian medical or martial arts terms (Japanese, Chinese, Korean, etc.) to describe the locations of the points. Adding to the confusion is the fact that while Traditional Chinese Medicine acu-points and Western Medicine's neurological points are often the located on the same body point, other
times they are not.
Kyushojutsu Understood
In Terms Of Traditional Chinese Medicine
The TCM paradigm makes use of the p of acupuncture (qi flow, balance and interrelationships) to describe its methods and effects. Perhaps a short description of the meridians may be in order here.
rinciples
alled
Centuries ago in China, doctors discovered "passageways" of energy flow, which are c meridians (a geographical term) in English (McCarthy, 1995). There are 12 major bilateral meridians, for various internal organs. They are: Lung, Large Intestine, Stomach, Spleen Heart, Small Intestine, Bladder, Kidneys, Pericardium, Liver, Gall Bladder, and the
Triple Warmer.
In addition, there are other important meridians not associated with organs (often called Extra Meridians, or Extraordinary Vessels), two of which run vertically along the frontal and posterior center-line, the Conception Vessel (or meridian) and the Governing Vessel (or meridian), respectively. Along these meridians are numerous points or "holes" (Sato, 1996) through which energy can be transferred, or the flow of energy can be modified, through needles, fingertips, or heat in medical application, or though trauma in defensive application. These meridians can be broken down into either yin (negative) or yang (positive).
In TCM for health to be maintained, yin energy and yang energy must be balanced within the body (Sato, 1996). The medical arts such as acupuncture, shiatsu, and kikoo (qi gong in Chinese) seek to restore this balance. In contrast, kyushojutsu, in simple terms, can be viewed as attacking this balance, or the flow of energy, within the body to cause bodily damage to the opponent.
One method of using vital point or acu-point strikes employs The Five Element Theory. Some schools of TCM categorize the body's organ meridians into five separate but interrelated elements, namely Fire, Water, Earth, Metal and Wood (Sato, 1996). This is known as the Five Element Theory (FET) which is used to understand how energies related to these elements, which are associated with organs, interrelate, balance, nurture or regulate each other.
and 108. These numbers can be seen in Indian, Chinese, and Japanese martial arts literature (Jin, 1928; Zarrilli, 1992; McCarthy, 1995; Sato, 1996) and within the names of kata.
One of the most common explanation of the use of these numbers is that there are 108 effective vital points on the human body (used in the martial arts), 36 of which are fatal (Jin, 1928). Another school of thought is that there are 36 vital points, and 72 variations in attacking methodology, making a total of 108 (McCarthy, 1995). Yet another theory lists 36 fatal vital points and 18 non-fatal points (Sato, 1996).
While the exact mechanism of the numerological aspects of the fighting traditions may be lost to antiquity, we are left with several reminders of this ancient heritage in the form of kata names and the number of effective vital points.
