“Fierce Tiger Speeds through Valley” is the second combat application set of Shaolin Kungfu in our school. It comprises of basic Combat Sequences 5 to 8, and helps to extend the repertoire of kungfu techniques of Shaolin Kungfu students.
Sifu Wong Chun Nga breaking a brick with internal force almost 30 years ago when he was only 11 years old
At the “Secrets of Internal Force” course at the UK Summer Camp, I took notes that only about 5% of Kung Fu practitioners today were able to develop internal force, while in the past about 70% could. In Shaolin Wahnam we are happy that 100% of our practitioners are able to do so.
— Sifu Leonard Lackinger, Austria
You are right that very, very few kungfu practitioners today, including masters, have internal force. Most other martial artists do not believe in internal force.
It is simply ridiculous that not only 100% of our practitioners have internal force, but also they make good use of it to enrich their life. This is something even masters in the past could not do. Many well known masters in the past, like the famous Taijiquan master, Yang Deng Fu, and the famous Xingyiquan master, Kuo Yun Sheng, led miserable lives.
I might have forgotten but I can’t remember saying that 70% of kungfu practitioners in the past had internal force. If we take kungfu practitioners in the past in general, not just in the Shaolin Temples, I think less than 30% of them had internal force.
This 30% is a generous estimate. If we consider only kungfu students, leaving masters asides, I believe those with internal force would be less than 10%. Most kungfu styles were (and still are) considered “external”.
Only those who practiced internal styles for a long time, like Taijiquan, Xingyiquan and Baguazhang, had internal force. On the other hand, external kungfu masters who had practiced their arts, like Hoong Ka, Wing Choon, Choy-Li-Fatt, Praying Mantis and Eagle Claw, for a long time might have internal force, usually without their own realization.
My question refers to the “70%”. Does this estimation refer to practitioners at the Shaolin Temples only?
Given that my interpretation of the 70% refers to practitioners at the Shaolin Temples is correct, what would be your estimation, in percentage, of successful internal force practitioners outside of the Shaolin temples in the past?
Yes, if I had said that 70% of kungfu practitioners in the past had internal force, I would be referring to practitioners at the Shaolin Temples only.
Even at the Shaolin Temples, Shaolin Kungfu was often referred to as external, different from the flowing force, for example, of practitioners practicing Taijiquan at the Chen Village. Even the Shaolin monks used “external” methods, like hitting sandbags and carrying water, when they had internal force.
Apart from the Shaolin Temples at Henan, Quanzhou and on the Nine-Lotus Mountain, my estimate of kungfu practitioners in the past with internal force is less than 30%. The situation today is worse. Less than 5% of kungfu practitioners now have internal force.
Shaolin Kungfu, usually considered external by most people, is practiced as an internal art in our school
Also, from what I learned from you, I would say that even practitioners who had the rare chance of learning from an internal master would only be taught internal methods after showing their worth by years of external training first.
After learning the methods many still could not produce internal force consistently, because they did not know the secrets and underlying philosophy we have today.
I believe that internal training was always hard to find, be it today or in ancient China.
Both Northern and Southern Shaolin were (and still are) considered external. We are freaks to practice them as internal arts, which they really are, especially at an advanced level, though our students now could practice them as internal arts right at the beginning.
Indeed, internal training was, and is, very hard to find, today or in classical China. Your siheng, Kai, for example, spent a few years traveling to the East to seek for internal force, but to no avail.
My estimate of practitioners outside the Shaolin Temple in the past, and outside of Shaolin Wahnam now, who had or have internal force is less than 10% in general, which is a generous estimate. Base on my own experience, those with internal force is probably around 3%, and none of them know how to use it consciously to enrich their life. Because of their internal force, these rare masters may be more effective in their work, and more rewarding in their life, but they do not consciously apply it as we do.
We sound boastful, but we are merely stating the truth.
Thoughts come to my mind all the time. How do I clear my mind of all thoughts?
— Alexei, Russia
Just do it.
In other words, if you want to clear your mind of all thoughts, just clear your mind of all thoughts, instead of thinking of how to clear your mind of all thoughts, or why or when or what is it to clear your mind of all thoughts.
The same method is applicable in daily life, which will make life more pleasant for you.
For example, if you want to find a new job, go for a holiday, or buy a present for your wife, just do it, i.e. find a new job, go for a holiday, or buy a present for your wife.
Instead of just doing what they want to do, many people intellectualize, and make themselves stressful. They intellectualise, for example, why they should find a new job, where they should go for a holiday, and how they should buy a present for their wife. They may intellectualize for a long time, but never get to do what they want to do.
In principle it is like standing up from the chair you are sitting on. Just do it. Just stand up. But instead of just doing it, i.e. just standing up, you start to intellectualize why you should stand up, how you can stand up, and whether you should stand up or remain sitting on the chair.
Students in our school are able to generate a chi flow on the very first day of their learning chi kung from us
Why do many chi kung practitioners not have any chi flow despite practicing chi kung for many years, whereas we have a chi flow on the very first day we learn chi kung?
— June, Singapore
There are a few ways to answer this question, though all these different ways eventually refer to the same truth.
Many chi kung practitioners do not have any chi flow despite practicing chi kung for many years, whereas you have a chi flow on the very first day you learn chi kung because the many practitioners do not have the skills to generate a chi flow although they use correct or even the same techniques, but you can generate a chi flow on the very first day because you have the necessary skills.
Suppose a wealthy person gives a car to people who do not have the skills of driving. Although they may have the car for many years, they still cannot drive it. But if you have the skills of driving, you can drive the car on the very first day it is given to you.
Another way to answer the question is that many chi kung practitioners do not realise that they need special skills to generate a chi flow. They may not even know what a chi flow is. They think, wrongly, that if they perform chi kung techniques, they will have the benefits of chi kung. It is also not complimentary to them that they they do not realise this fact, that they do not get the benefits of practicing chi kung. Many chi kung practitioners are still weak and sick despite many years of practice.
On the other hand, you know the difference between skills and techniques, as this has been clearly explained to you. You also know that chi flow is the essence of chi kung, and that it is chi flow that gives the benefits of chi kung, not the chi kung techniques. In other words, even when practitioners practice chi kung techniques correctly, but do not experience any chi flow, they will not have chi kung benefits like overcoming pain and illness, and enjoying good health and vitality.
Most importantly, besides the important knowledge, you are transmitted the skills from heart to heart at the course so that you can use the skills to perform the techniques to generate a chi flow on the very first day you learn chi kung. Once the skills are transmitted to you, especially when you practice these skills during the course, they are yours, and you can use the skills to generate a chi flow when you perform chi kung techniques.
A third way to answer the question is that you entered into a chi kung state of mind, and performed chi kung in a chi kung state of mind. Hence, even on the very first day you learned chi kung, you could generate a chi flow. Other practitioners do not know how to enter into a chi kung state of mind, and do not perform their chi kung techniques in a chi kung state of mind. They may not even know what the term is. Hence, they may have practiced chi kung techniques for many years, but still are unable to generate a chi flow.
All these are different ways to answer the same question. Having the necessary chi kung stills, differentiating between techniques and skills, and entering into a chi kung state of mind, refer to the same situation — the situation of generating a chi flow on the very first day you learn chi kung, or the situation of other practitioners not generating a chi flow despite having practicing chi kung for many years. Strictly speaking, these other practitioners do not practice chi kung; they merely perform chi kung forms, in the same way that many Taiji practitioners today do not practice Taijiquan, which is an internal, martial art; they merely perform external Taiji forms.
Although my explanation is clear, the uninitiated may not understand what I have explained although they may know the dictionary meaning of all the words used. They do not understand that it is necessary to have the right skills to generate a chi flow, that chi flow is the essence of chi kung, the difference between skills and techniques, and entering into a chi kung state of mind.
Despite my explanation, they still think that all they need to do is to practice chi kung techniques correctly and diligently, and eventually they will have the benefits of chi kung. Less than 20% of them if they practice for many years may eventually acquire the necessary skills and enjoy the benefits of chi kung, but usually they are unaware of the skills. The great majority merely practice chi kung forms.
What can we do when we loose trust in someone or someone looses trust in us? Irrespective of who is wrong or has a wrong perception. I have had two occasions now where this is an issue for me.
— Binia, Switzerland
Different people may react differently when they loose trust in someone or when someone looses trust in them. Many people will feel angry because they only see things their way, and presume the other party is wrong. The other party will also feel angry and presume these people are wrong.
If these people are weaker, in ability or status, they feel disappointed or dejected. Sometimes they rebel.
Often, both sides are right, but they see things from different perspective. The failure to understand and appreciate this fact leads to quarrels and fights, including amongst nations with much destruction.
We in Shaolin Wahnam see the issue the Shaolin Wahnam way. We realize that the same issue can be viewed from different perspective, and not that any side is right or wrong. We are able to differentiate opinions from facts, and realize that often opinions are more important.
Let us take an example. .Suppose a student thinks Boxing is more effective for combat than Shaolin Kungfu, This is his opinion.
It is not a fact that Boxing is more effective in combat than Shaolin Kungfu, although in his particular case at this particular time, if he uses Boxing he is more effective in combat than if he uses Shaolin Kungfu. But the fact is different for me. I am more effective in combat when I use Shaolin Kungfu than when I use Boxing.
With this understanding, I shall explain to him.that at present his Boxing is better than his Shaolin Kungfu because he has not practiced sufficiently to be skillful in Shaolin Kungfu. More importantly I shall explain to him the fact, not an opinion, that practicing Shaolin Kungfu the way we do in our school contributes to his good health, vitality, longevity and daily peak performance, whereas practicing Boxing would not. But if he persists in thinking that Boxing is better, I would not want to waste my time and would ask him to leave my class for his own benefit, and wish him well, as he does not have trust in my teaching.
Many kungfu practitioners find Boxing more effective for combat, but we in Shaolin Wahnam find kungfu more effective
Trying to solve the problem with having a good conversation was somehow also no more possible. I tried to practice “forgiveness” as you suggested to me in another matter and indeed this helped me a lot beyond my imagination. But somehow here with forgiveness I don’t seem to find the path. I would very much appreciate if you would share some of your wisdom with me.
Being able to forgive contribute to good health. The one who beneifts the most is the person who forgives, not the one forgiven. I have discovered from my many years of experience in healing that holding grudges insidiously leads to serious illness. Once a person can forgive, he (or she) lets go of the grudges, and allows chi flow to overcome the illness.
Forgiving and finding a solution to a problem are two different issues. Forgiving enables you to be calm and clear, and therefore you are in a better position to find a solution to your problem. But you still have to find a solution.
The Zen course you took some time ago gives you very useful tools to solve problems. Firstly, clear your mind of all thoughts. With mental clarity, you can effectively define your problem. Many people are constantly burdened with problems not because there are no solutions, but often without their own awareness, they do not know what their problems are.
Once, you have defined your problem, solutions often offer themselves readily. Choose the solution that is simple, direct and effective.
How do I handle the problem of trust regarding my parents and myself?
Handling the problem of gaining trust in your parents or your parents having trust is you is quite different from the example I gave earlier though the main principles are the same. The main principles are to differentiate opinions from facts, and to realize that different people have different opinions.
There are two main differences. In the example, being his teacher I am in a superior position. Secondly I do not have to waste time on a student who has no trust in my teaching; I prefer teaching other deserving students.
In your case, your parents are in a superior position. Secondly, you have only one father and one mother. You need to have trust in them and have to win their trust in you.
Having trust in your parents is easy. Just realize that they protected you and brought you up from a time when you were totally helpless to now when you are independent. Now you may (or may not) be better educated than them and earn more money than they did, but this should not negate your trust in them.
Winning trust in ones parents is also not difficult, though many young people today lack this skill as well as are ignorant of some facts.
First the facts. It is a fact, not an opinion, that parents are superior in status to children. A person may become the president of a country, but his parents are still his parents.
It is also a fact that there is a generation gap which results in difference of opinions. Many parents, for example, are not in favour of sex before marriage, but many young people today think that sex before marriage is a norm. Please note that here having sex before marriage is a fact, considering it undesirable or normal is an opinion.
We should be grateful to our parents. The third point is actually an opinion, but it has become so established and has been taught by so many great teachers that it has been considered as a fact by many people. The Buddha, known for his immense wisdom irrespective of one’s religion, has taught that even if a person carries his invalid father or mother on his shoulders everyday for 50 years of his life, and does this for 500 lifetimes, he still has not repaid the debt he owes to his parents.
Of course, another person may have a different opinion. He may think that it is stupid to respect ones parents. He may step on his parents or spit on them.
Irrespective of whether it is a fact or an opinion, it is good to respect ones parents, and evil to disrespect them. Good is whatever that brings benefit, and evil is whatever that brings harm. One who disrespect his parents will result in harm — to himself, to his parents or to other people. Realizing this fact, i.e. it is good to respect one’s parents, will make it easier to accept their different opinions.
But winning trust in ones parents is not just accepting their different opinions. More importantly, it is spending time with them and be kind to them. Parents actually do not care whether their children are wealthy or famous — a misconception that many young people have — but they do care that their children spend time with them and are kind to them.
If you have any questions, please e-mail them to Grandmaster Wong via his Secretary at firstname.lastname@example.org stating your name, country and e-mail address.
Grandmaster Wong performing a Taijiquan pattern, “White Crane Flaps Wings”
I will be taking part of the next Intensive Taijiquan Course in Sabah. It is the course I have been waiting for since I asked to be accepted as a student in 2009.
— Sifu Angel Perez Oliveras, Puerto Rico
The Intensive Taijiquan Course in Sabah from 25th to 31st March 2016 is excellent for you. It is a course that you must not miss. You will find that not only your martial art will be brought to a new wonderful level, but more importantly your life will be a joy everyday. It is indeed difficult for those doing Taiji dance to realize what they have missed in daily life.
You were already an international sparring champion. But when you apply Taijiquan on your opponents, who may be half or one-third your age, you will find them like children!. There is simply nowhere your opponents can counter your attack. I mentioned this before a few times, and I also realized that some people thought I was boastful, though I never meant to be, but I am merely stating the truth.
But, of course, another truth is that very, very few Taiji practitioners today, including many so-called masters, know Taijiquan combat. But Taijiquan combat is easy for you; you only have to change your Taekwondo techniques into Taijiquan techniques in sparring.
Yet, the best benefit of the Intensive Taijiquan Course is not combat efficiency. Combat efficiency is secondary, only a bonus, something some course participants may not even pay much attention to. One of the greatest benefits of the course is that you will be healthy, fit, fast and powerful, physically and mentally, even beyond 70. I am happy I can speak from personal experience.
I remember very well your advice then. It was during a Sinew Metamorphosis course in Las Vegas. I asked what to do in order to improve my Taiji dance, though I was not fully aware I was doing Taiji dancing at that time, but I could sense something wasn’t right.
Your advice was to incorporate what I had learned during the course with my Taiji practice — to enter the qigong state of mind, generate qi flow and perform my sets in qi flow. As expected my practice became alive!. I am very excited that I will finally be able to take part in an Intensive Taijiquan Course.
What you have done with your qigong training on Taijiquan, before you attend the Intensive Taijiquan Course, is excellent.
For those who have been doing Taiji dance and may not have the opportunity to attend an Intensive Taijiquan Course but have the opportunity to learn qigong from us, should follow you example and draw inspiration from your results.
When they perform their Taiji dance, they should enter into a qigong state of mind, generate a qi flow and perform their Taiji sets in qi flow. Their Taiji dance will come alive, it will become an internal art, no more just an external dance-like form.
But for the martial aspect of Taijiquan, they have to learn from our Taijiquan instructors or attend my Intensive Taijiquan Course.
We are incredibly generous with our Intensive Taijiquan Course. Even those who are not our Shaolin Wahnam students but have practiced Taiji dance for some time, can still join our course.
They have heard that by practicing genuine Taijiquan they can be fit and healthy as well as combat efficient even at old age. But if they do not believe in our claims, that is their business, not ours.
In fact, I am now thinking of offering the Intensive Taijiquan Course as well as the Intensive Shaolin Kungfu Course only to our Family members, and not open to the public. We need not be generous to the point of casing pearls before swines.
“Shift Horse Ask Way” from San Feng Wudang Set
I experienced some breakthroughs performing the 24-Pattern Set, which I had been practicing following your first advice. But since I was able to finally perform Dragon Strength Circulation Chi Set completely, I feel that the rest of my training had gone to a complete new dimension.
I cannot even imagine what will happen when I could assimilate and incorporate the full scope of what you will transmit in Sabah. I want to be as best prepared as possible, so I am training daily for the Intensive Taijiquan Course. I have been doing my stance training for quite some time now, learning and perfecting the 12 basic combat sequences, the four basic sets and of course the 24 Pattern Set
It is no surprise to me that you have some breakthroughs with the 24-Pattern Taijiquan Set. Although it is called a simplified set, it has wonderful benefits, especially when you practice it with the skills you have learned in our school
The Dragon Strength Circulation Chi Set is incredible, It is the pinnacle of my kiungfu development. Having attended the course, you will enhance whatever kungfu you practice, as well as whatever you do in your daily life.
You are preparing very well for the Intensive Taijiquan Course. You already have much internal force from your qigong training, but at the course we shall further learn the skills and techniques of developing internal force using Taijiquan methods. Most Taiji dancers have the techniques, but they don’t have the skills, and they don’t realize it.
Would now be a good time to ask what discoveries and ‘ah ha’ moments you have experienced while composing the San Feng Wudang Set?
— Sifu Tim Franklin, UK /p>
Editorial Note: This question was asked before the UK Simmer Camp 2015, but because of a long waiting list the answer is released here only now.
The discoveries and aha experiences occurred mostly not during the composition of the San Feng Wudang Set, not even during the reconstruction of Wudang Taijiquan from which the San Feng Set derived, but from the time I first practiced Taijiquan.
When I composed the San Feng Wudang Set, it was mainly shortening Wudang Taijiquan to a manageable length, while maintaining the spirit, principles and benefits of Wudang Taijiquan.
When I reconstructed Wudang Taijiquan from classical sources, I already have practiced and benefited from Taijiquan for quite some time. But what struck me impressively was that the Wudang Taijiquan Set was more like a Shaolin set than what many Taijiquan practitioners conceptualized Taijiquan to be.
Even the patterns from the Wudang Taijiquan Set were like Shaolin patterns, and their names were poetic like Shaolin pattern names, and not technical like many Yang Style Taijiquan patterns and some Chen Style Taijiquan patterns.
There were many discoveries and aha experiences when I first practiced Taijiquan, which was Yang Style Taijiquan at that time. I discovered that if I performed a Taijiquan set fast, it looked like Shaolin Kungfu, and if I performed a Shaolin set slowly it looked like Taijiquan.
Even at this early age I knew that Taijiquan had to be performed fast if it had to be used for combat. This was not a problem for me, I just performed it like Shaolin Kungfu. I was able to apply all Taijiquan patterns for combat because of my training in Shaolin combat application. This was quite an aha experience as most Taijiquan practitioners did not know the martial aspect of Taijiquan.
I was quite good at Taijiquan but did not teach it despite many requests. I considered my best to be Shaolin Kungfu, and I wanted to teach my best. It was Rama who rightly commented to me that although my best was Shaolin Kungfu, many people preferred Taijiquan for some legitimate reasons, and it would be a great pity if I did not teach them, that I changed my mind.
When I taught in Australia in the 1980s, before my regular travels to teach in the West in the 1990s, Ken, a Taijiquan instructor in Bendigo, requested me to show him some Taijiquan. I taught him how to develop internal force using Lifting Water. Not only he could develop internal force in just that session when he only heard about internal force before that, I myself was amazed at the tremendous amount of internal force I developed after lifting my arms only a few times.
With hindsight I later realized that I entered in a deep chi kung state of mind, and I also led Ken into a chi kung state of mind. I concluded that if I used the same methods but different Taijiquan patterns, I could also develop internal force.
This was a discovery and aha experience. If a practitioner performs his Taijiquan set or part of it slowly and gracefully, without intellectualizing and without tensing his muscles, he could develop internal force without having to perform other internal force training methods.
It also led to my discovery and aha experience that Taijiquan itself was chi kung, and that it was unnecessary to incorporate other chi kung methods from elsewhere, like Lifting the Sky and Carrying the Moon from Eighteen Lohan Hands, into Taijiquan to develop internal force.
This discovery had far-reaching effects, and later contributed to the flow method and the otherwise ridiculous concept that making any movements, including comical or odd movements, in a chi kung state of mind, we could generate a chi flow or develop internal force! This was indeed amazing, considering that many masters had spent years chasing after internal force but to no avail.
I also discovered and had aha experiences how Taijiquan could enrich Shaolin Kungfu. If a student was rigid in his movement, by practicing his Shaolin sequences as if he was perfroming Taijiquan, he could not only overcome his rigid problem but make his movements flowing.
I discovered two important reasons why a small-sized Taijiquan exponent could defeat a bigger-sized opponent. One reason was internal force. The other reason was Taijiquan mechanics, and the core of Taijiquan mechanics was waist rotation. By rotating the waist, many Shaolin techniques that were otherwise difficult to perform, became easy.
Waist rotation led to fa-jing, or exploding force. The Taijiquan principle of “starting from the back leg, rotating the waist and ending at the hand” became very useful. By applying the principle of rotating the waist, I could help Shaolin students not only to explode spiral force in “Black tiger Steals Heart”, but make their palm strikes powerful, realizing the Shaolin principle that the palm was more powerful than the fist.
Waist rotation and exploding force were also found in Shaolin Kungfu, but were emphasized in Taijiquan. My discoveries and aha experiences in Taijiquan enriched my practice and teaching of Shaolin Kungfu.
The Complete Book of Shaolin
Can we apply this positive attitude in our everyday life even when situations are negative?
— Raphael, Austria
Yes, we can. There are countless attitude one can adopt in any situation, but all these attitudes can be divided into two broad categories, the negative way which most people adopt, and the positive way which is the Shaolin Wahnam way.
This positive attitude, or the Shaolin Wahnam way, can be applied to all situations, including negative situations. Suppose a person is very sick and he consults a doctor. After examining the patient, the doctor can adopt a negative attitude, like telling the patient that he is going to die, or adopt a positive attitude, telling the patient that he has a chance to recover.
It is important to note that in both cases the doctor is not telling a lie. The patient will die one day, regardless of whether it will happen in a few months’ time or after fifty years. It is also possible that the patient will recover even when he suffers form a so-called incurable disease.
The doctor’s attitude is very important, not only to the patient but also to himself. Whether his attitude is negative or positive will not change the present reality; irrespective of what the doctor thinks, the patient is still sick with a serious illness. But it will greatly affect how the future will unfold. It will not only bring grief or joy to the patient, but also affect what his treatment will be like.
The patient’s reaction can also be negative or positive irrespective of other people’s opinion. If the doctor told hem that he would die, he could reply that the doctor was wrong and he would live. If the doctor told him that he had a chance to recover, he could say that it was not just a chance but he would certainly recover, and return to thank the doctor with a bunch of flowers.
What is the most important character trait for a Shaolin practitioner to have to take his art to the highest level?
— Jinne, Canada
The main character trait for a Shaolin practitioner to have to take his art to the highest level is gratitude. This may be a surprise to some people who may think it is determination or intelligence or something else, but from my many years of experience both as a student and a teacher, it is gratitude. In fact, gratitude is needed at all levels.
At a beginning level, a student needs to have gratitude to learn effectively from his teacher If he lacks gratitude, like if he practices according to what he thinks is correct and not according to what his teacher asks him to do, which many students do often without their realizing, he will miss the essence of the art right at the beginning.
If a student lacks gratitude at the intermediate level, he will not progress to the advanced level. Compared to other students he may have accomplished much, especially when kungfu and chi kung today have degraded beyond recognition. where students hurt themselves with free exchange of blows instead of learning to defend themselves in kungfu, or perform outward forms as gentle exercise without any experience of energy flow in chi kung. But he will be stagnant at this level. But if he is grateful that he has an opportunity to learn an esoteric art, he will follow his master’s teaching and progress.
It is often at the advanced level where students would one day become masters themselves that these students fail. As they have attained abilities not available to most other practitioners, they become disrespectful and arrogant, thinking that there is no much they can get from their masters. If they have gratitude, they can overcome this hurdle. As they are arrogant they will also not benefit from other masters or other sources.
One-Finger Shooting Zen
Besides the books you have written, what other books you would recommend?
I read many books in my younger days, especially when I was at university, ranging from science to religion, from literature to medicine, and many of them were wonderful. I would mention a few that come readily to mind. Most of which were published many years ago.
The Limits of Science by Pierre Rousseau
Frontiers by Isaac Asimov
Mathematics for the Million by Lancelot Hogben
Chariots of the Gods by Erich von Daniken
The Adventures of Sherlock Holmes by Arthur Conan Doyle
I also read many kungfu and other martial art books in English, but generally I was not impressed except Tai Chi Chin Na by Dr Yang Jwing Ming which was outstandinig.
Of course I read many kungfu and chi kung classics in Chinese. Three of the classics I cherished much are
Classic of Shaolin Kungfu — a rare collection of 40 volumes compilled by the Venerable Fu Ju in the year 901 in the Song Dynasty
Internal Cultivation of Zhang San Feng
Shaolin Internal Arts
The classic that has a great impact on my spiritual cultivation is “Awakening of Faith in Mahayana”, written by Asvaghosha in Sanskrit in the 2nd century Before the Common Era, and translated into Chinese by Paramartha in the 6th century of the Common Era. The Chinese text was very concise and short, but has very profound significance.
It inspired me to write a long translation, interpretation and commentary of the work. The manuscript, written many years ago and entitled “In Quest of Cosmic Reality”, is still unpublished, but I consider it to be one of my best writings.
Many people kindly wrote to tell me that they had enjoyed and benefitted much from my published books, and some said that they had found my books the best they had read on the respective subjects.
Of these books, the one I like best is my autobiography, “The Way of the Master”. It contains many interesting stories, and reveals many secrets.
Other recommendable books include:
The Complete Book of Zen
The Art of Chi Kung
The Complete Book of Shaolin
The Complete Book of Chinese Medicine
The Complete Book of Tai Chi Chuan
In writing these books, I ensured that even if readers were not interested in the subject matter, they would enjoy reading them.
If you could choose one stance or move to train to the highest level, what would it be?
If I would choose just one stance or move to train to the highest level, it would be “One-Finger Shooting Zen” in kungfu and “Lifting the Sky” in chi kung.
“One-Finger Shooting Zen” provides tremendous internal force and mental clarity, which enhance not only all aspects of kungfu but also all aspects of daily life.
The benefits of “Lifing the Sky” range from the very basic to the very advanced and everything in between. At the very basic level, “Lifting the Sky” enables a practitioner to be relaxed. At the most advanced level, it enables a practitioner to merge with Cosmic Reality, called variously as returning to God the Holy Spirit, attaining Enlightenment or merging with the Great Void. “Lifting the Sky” both circulates and builds energy, satisfying the two essential dimensions of all chi kung training.
Of course, a practitioner must perform “One-Finger Shooting Zen” and “Lifting the Sky” correctly as internal arts. Unfortunately, most practitioners today perform “One-Finger Shooting Zen” as gymnastics and “Lifting the Sky” as gentle physical exercise, missing their essence and wonderful benefits.
These two wonderful exercises have great sentimental values for me. They were the first exercises I learned tom my sifu, Sifu Ho Fatt Nam.
If you have any questions, please e-mail them to Grandmaster Wong via his Secretary at email@example.com stating your name, country and e-mail address.
Attacks can come in countless ways, but to facilitate learning, masters have group them into four major categories, namely:
Sequences 1 to 8 deal with striking attacks. While Combat Sequences 1 to 4 use the left leg mode with “Black Tiger Steals Heart” as the leading pattern, Combat Sequences 5 to 8 use the right leg mode leading with “Fierce Tiger Speeds Through Valley”. And while Sequences 1 to 4 focus on developing skills, Sequences 5 to 8 focus on expanding techniques.
Numerous fundamental skills have been developed, and they include:
Flowing movement and force
Numerous tactics are also introduced, and they include:
First defence then counter
Defence cum counter
No defence direct counter
Alert the east attack the west
Feint moves and exposure
In order that you can develop the skills to using typical kungfu techniques spontaneously in combat, these combat sequences are practiced in progressive stages, as follows:
“Bar the Big Boss” was introduced in the previous combat sequence in place of “Single Tiger” against the opponent’s thrust punch. In this sequence we learn a new technique that develops from “Bar the Big Boss”. Instead of blocking the opponent’s arm, we can chop at it, using the pattern ”Attending Meeting with Single Knife”.
The opening attack “Fierce Tiger Speeds through Valley” in this sequence, as in the other sequences, is used as a feint move to tempt the opponent to counter-attack. That is why the left guard hand, which is normally held near the right shoulder in this pattern, is purposely left exposed.
As the opponent falls into our trap and counter-attacks, we can respond in numerous prepared ways, such as executing another “Fierce Tiger” in Sequence 5, “Dark Dragon” in Sequence 6, and “White Snake” in Sequence 7. In this sequence, we use “Single Knife” to fracture his attacking arm or dislocate his attacking elbow, followed immediately with “Horizontally Sweep a Thousand Armies” at his neck. Hence, if you are well trained, like having practiced selected techniques at least 50 times daily for a few months, you may defeat your opponent the moment he responds to your feint moves.
But if you opponent is well trained too, he can of course neutralize your rehearsed attacks. In this sequence, for example, he intercepts your “Horizontal Sweep” with a “Single Knife”, and irrespectively of whether you could shift your arm away in time, he follows immediately with a “Golden Leopard Speeds through Jungle” into your ribs.
As you strike his attacking arm with “False Leg Hand Sweep”, he “flows” over your attacking hand and swings a “Reverse Hanging of Lotus” on your right temple, guarding your right leg with his right leg. You may neutralize his “Hanging Lotus” with “Golden Dragon”. At this point, both you and your opponent have a good opportunity to continue combat. You may, for example, move forward with a “Black Tiger” or a “White Snake”, thus continuing with any of the Sequences 1 to 4. Later, when you have learned kicking techniques, you may continue with a right thrust kick or a left side kick.