Category Archives: kung fu culture

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 7

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

The Tea Ceremony

At the home of the bridegroom, the newly wedded offer tea to their parents, uncles and aunties, and elder sisters and brothers-in-laws to show respect. In return they receive valuable presents from the elders. Then their younger sister and brother, and younger cousins congratulate them.

SELECTION OF QUESTIONS AND ANSWERS OCTOBER 2015 PART 2 BY GRANDMASTER WONG KIEW KIT

(reproduced from http://shaolin.org/answers/ans15b/oct15-2.html)

Children and Grand Children

It is a joy to have children and grand-children

Question 1

I wish to thank you again for the wonderful teachings and deep impact you had on me and my emotional health at the Valentine’s Course in Ireland only a few months ago.. I was lucky enough to make a lot of progress during the past few years, especially in 2014. I did leave my job after you sent me the kind message and I am now working for a different and absolutely incredible new employer. I feel very blessed and grateful.

Nevertheless, there is an issue about women equality that has bothered me more than ever this year and that I feel is a major blockage.

Sigung, you are always very kind, generous and most important of all, objective and fair. I am also aware that there are still some cultural differences that make me so torn and conflicted about accepting some of your comments about women and marriage.

Whenever I think of finding a husband or having children, my thoughts and optimism grind to a halt. It wasn’t always like that, but my experiences in my professional life as well as in Shaolin Wahnam have somewhat disheartened me, so holding onto optimism and hope is difficult when thinking about marriage and children.

— Fabienne, Switzerland

Answer

I am very happy about your progress though it is expected as you are a very good student. With mental clarity you could easily see that your previous job was unsuitable for you. With courage from internal force, you were not afraid to leave a job that you did not like to look for another one. Mental clarity and internal force are developed in the training you practice in our school.

It is useful to understand more deeply the term “women equality”. To me, women equality means that women are not inferior to men, but it does not mean that they should be treated as if they were men.

For example, a woman can be as efficient as a man in her job as a manager, but in work where physical strength is required, like carrying heavy luggage, she should not be treated the same as a man. Let her husband or boyfriend do the job.

How the concept of women equality is interpreted in martial arts is interesting. Many Karate and Taekwondo masters boast that they want their female students to fight like men. “If a man throws a punch of 200 pound at you,” they tell their female students, “block it with 200 pounds.”

Our interpretation is different. We don’t want our female students to fight like men; they should fight as women — without losing their feminine charms. They are not men, but can be as combat efficient as men. They can, for example, deflect the powerful punch with minimum force, and elegantly drive a phoenix-eye fist into a male attacker’s ribs.

It is precisely failing to appreciate the deeper significance of women equality that brings suffering to both men and women. Many men have told me that they are afraid to be married for fear that their wives might quarrel with them like men. Many women like to be women, but are forced by a mistaken concept of women equality to act like men.

Your problem of being disheartened about marriage and children may be due to a mistaken concept of women equality, wrongly thinking that when you are married you have to be a husband instead of being a wife, and to be a father instead of being a mother. Such a mistaken concept will distort family roles and is unlikely to bring family happiness. You are likely to have family happiness when you let your husband be the husband of the family, and you remain to be the wife.

Question 2

I’m scared of being a loving wife and mother one day, because the kind of devotion you expect a woman to show towards her husband is not something many males nowadays are worthy of.

Sadly, not all men in Shaolin Wahnam are a shining example of honourable men one might think they are. I can speak as a female student who has had some unpleasant, non-consensual experiences. I heard some very demeaning things about myself and others. I didn’t want to list them at first, but I think I have to in order to make the situation clearer.

Answer

Your problem here is not being scared of becoming a loving wife and mother one day nor the kind of devotion expected of a woman toward her husband. Your problem is finding a husband worthy of your devotion.

There are two different approaches to train a school of honorable men and women.

One approach is to select people who are already honorable to train them. This will make the group exclusive.

Another approach is to open the school to those who want to be honorable, and train them.

Shaolin Wahnam employs the second approach. But we require that those who wish to be trained to be honorable must be deserving, like following the Ten Shaolin Laws.

Hence, it is understandable that there are some in our school who are still dishonorable. Either they have not successfully completed their training in our school, which means that in time they will be honorable, or they have failed in their training, which means they do not want to be honorable.

Comparing our school with other schools, we have done very well.

The examples you have listed will be commented on below.

Grandmaster Wong and Sifu Joan

Grandmaster Wong and Sifu Joan. Women equality does not mean women are the same as men. It means women are as capable as men.

Question 3

When a close Sije of mine went through a difficult time, I heard more than once that “She should find a strong man to have sex with her. She’ll calm down then.” That’s unacceptable!

I was propositioned for sex after a course. The man was ugly, ignorant and thought I’d sleep with him because “nobody else would find me attractive” due to my weight.

All these things stopped once I became more advanced and confident. They also disappeared because I aged and gained weight. But I wish to show that women are much more likely to be reduced to their beauty and features. Even in Buddhism, almost every description of female practitioners says something along the lines of “she was known for her beauty.”

This is so infuriating and unfair. It is a nice compliment when it comes from someone sincere and without ulterior motives, but I’m scared of being reduced to it in the future. But if I defend myself and talk to other people about this, I might be called a “feminist” and “attention seeker”. No man will approach me then, I’m sure.

Answer

Both asking a distressed woman to have sex to calm down, and asking a woman to have sex otherwise no one else would have sex with her were not only unacceptable, they were despicable. As mentioned earlier, there may still be dishonorable students in our school. Either they failed in the training to be honorable, or they do not want to he honorable.

They automatically eliminate themselves in any competition to be husbands of sensible women.

The insulting comments stopped because you had advanced in your kungfu training and had become more confident. The insulting males might be worried that you asked them to have free sparring instead.

You are still very young. With our training, you can remain young when you grow in chorological age. Our exercises can also help you to reduce weight. Exercises like “Drawing the Moon” and “Merry-Go-Round” are excellent. You have to practice these exercises regularly.

You should not feel infuriating or unfair when someone says you are or any woman is beautiful. I believe women, regardless of their age, will take it as a compliment.

There is no need to defend yourself when complimented to be beautiful. Accept the compliment graciously.

It is natural for women to want to be beautiful. She will indeed be very odd if a woman wants to be ugly, or tough and masculine like a man. This is what I mean by misconception of women equality. Women and men are equal but not the same. If a woman appears or behaves like a man, such as putting on man’s clothing or putting her legs on a table, most men I believe will find her ugly.

Question 4

I might adhere to what you called a “liberated” woman in a past article. But I don’t wish to oppress my husband with my intelligence, my wit or my knowledge. I don’t wish to confront and nag him unnecessarily, as you seem to think most “liberated” women are doing according to this article.

Truly liberated women are exactly that: liberated. They’re happy, independent and free to express themselves, not bitter and unpleasant and trying to oppose their partner at every step. I am truly sorry if you or other men have had unpleasant experiences with these kinds of women. I do not identify with these women.

Answer

A liberated woman can be feminine and gentle. She needs not act or behave like a man.

Oppressing her husband with her intelligence, wit or knowledge, and confronting and nagging him unnecessarily is not a matter of being liberated; it is a matter of being unwise.

You are mistaken that I think liberated women tend to oppress their husbands, nag or confront them unnecessarily. I advise that women, regardless of whether they are liberated or not, should not do such things. If they do, they may win arguments but lose their men.

Liberated women are independent and free to express themselves. But they are not necessarily happy, not bitter, unpleasant and trying to oppose their partners at every step. In other words, liberated women can be happy or depressed, sweet or bitter, pleasant or unpleasant, oppose their partners at every step or not at all. Being liberated or not liberated, and being happy, sweet, pleasant, opposing or otherwise are different issues.

Liberated women who are wise will be sweet, pleasant and accommodating to their husbands or partners, and as a result they are happy. Unwise liberated women will do the reverse and be depressed.

Editorial Note

Fabienne’s other questions can be found at Questions-Answers October 2015 Part 3 and Questions-Answers November 2015 Part 1.

women equality

A woman can be very combat efficient and still retains her femininity

Question 5

I don’t have any illness or problems. Is it necessary for me to practice Cosmic Breathing?

— Belinda, Germany

Answer

It is not necessary but it is very beneficial. In fact it is not necessary to practice chi kung, yet a person can live, but practicing chi kung will bring a lot of benefits. As an analogy, you don’t need to buy a car, but a car is certainly very useful. You can walk from Germany to France, or even cross the sea to reach England hugging a log — if you survive the journey. The Polynesian people, for example, crossed the Pacific before cars and ships were invented. But if you can afford it, having a car is very beneficial.

As you have successfully learned the skills and techniques of Cosmic Breathing, make full use of its benefits even when it is not necessary to practice it to carry on living.

When your boyfriend takes you to a date and you are tired, for example, practicing Cosmic Breathing for just about 5 minutes will energize you. When you study for an examination, and your mind just cannot take in any more knowledge, go for a short walk and practice Cosmic Breathing for about 5 minutes. You will be mentally fresh and study more effectively. When you want to play some games, practicing Cosmic Breathing for just 5 minutes will give you better mental focus and more energy for better performance.

Question 6

Can I combine Cosmic Breathing with Eighteen Lohan Hands?

Answer

Yes, you can. You can also combine with other chi kung exercises.

But it is not necessary because Cosmic Breathing is already very powerful by itself. Combining it with other exercises will dilute its power. But for fun or variety, you can combine Cosmic Breathing with any other exercises.

As an analogy, you already earn a lot of money working as a doctor. You are also good at cooking and gardening. Can you combine being a doctor with being a cook and a gardener? You can, but it is not necessary because working as a doctor alone will bring you more incomre than combining your job with cooking and gardening. But for fun or other appropriate reasons, you may combine being a doctor with cooking and gardening.

Mexican Pyramid

An Intensive Chi Kung Course in Penang in 2012

Question 7

I’ve been practicing chi-kung for some time, self learning out of necessity since there is no chi-kung master in my place. I’ve been learning from books, articles and videos, and I have received large benefits from my practice.

May be one of Sifu Wong’s advanced students may come to teach us. I would like to become a healer, though I need to learn first hand from a master.

Mexico is a country with a lot of problems, including very low wages. There are hardly people who can afford the fees of Master Wong Kiew Kit. But I know there should be a way I may learn form the master.

— Francisco, Mexico

Answer

I taught in Mexico a few years ago. It was a large class of about 100 students, and each paid about 1000 euros for my courses.

You are right to say than one must be a good chi kung student before he thinks of becoming a chi kung healer.

You are also right to say that if you wish to learn from me, there is a way. I would recommend that you attend my Intensive Chi Kung Course. You will find the chi kung practiced in our school, Shaolin Wahnam, very different from what you have learned from books, articles and videos, and also very different from the chi kung practiced in most other schools.

Editorial Note :

Francisco’s immediate reply:

“Thanks for your answer, I am going to travel to Malaysia to learn at your school. I don’t know when, but I will be there. When I’m ready I’ll check courses and details.”

Grandmaster Wong’s response:

I am very glad of your prompt and right decision. You will certainly find the Intensive Chi Kung Course worth many times your effort to learn it.

Apply the same principle, “When there is a will, there is a way”, to all worthy tasks, and you will soon find that your life will be richer and happier by manifold. A worthy task is one that is honorable and brings benefit to yourself or others or both.

Question 8

Sifu Wong mentioned that one should not masturbate too often. How often is too often? Is once a day too much?

— Jussi, USA

Answer

It depends on the age and vitality of the person who wants to masturbate.

The following verse in Chinese (Cantonese) would be a useful guideline:

Ye sap lien lien
Sam sap thien thien

Translated into English it is as follows.

At twenty, continuously
At thirty, every day

It means that at twenty of age a person, male, can have sex continuously, provided, of course, he has a willing partner who preferably enjoys it too. At thirty of age he can have sex everyday.

As masturbation consumes a similar amount of energy as having sex, perhaps with less pleasure and often with a tincture of frustration, a person who wishes to masturbate may use this verse as a guideline, provided he has vitality. If he lacks vitality, masturbating once a week is too much.

It should be note that the above verse is meant to show a person’s vitality in relation to sex, not to show his necessity or even desirability. In other words if a male youth of twenty can have sex continuously, it shows he has vitality. It is not necessary or desirable that he does it.

How does one know whether he has sufficient vitality to perform his chosen task, regardless of whether it is masturbation or meditation? It is simple. If he is twenty and can satisfactorily masturbate or meditate continuously, he has the vitality to accomplish his task, otherwise he lacks the vitality, in which case it is only wise of him to masturbate or meditate less or none at all even when he wants more.

A sure way to have vitality is to practice genuine, high-level chi kung. Nevertheless, when a person, old or young, male or female, has acquired a lot of vitality, he or she will find masturbation uninteresting. That person will find other activities more rewarding.



If you have any questions, please e-mail them to Grandmaster Wong via his Secretary at secretary@shaolin.org stating your name, country and e-mail address.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 6

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

Happy Couple

The Bride has been won. The accompanying Warriors are decorated. Everyone wishes the newly wedded happiness, long lives and prosperity. The Bride and the Bridegroom accompanied by the Warriors are on their way home where a warm welcome is waiting for them. At home the Bride and Bridegroom pray to Heaven, Bodhisattva Guan Yin and Gods.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 5

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

Getting the Bride

Winning the Bride’s heart is more a battle of wits than a battle of might. So the Bridegroom, with the support of his warriors, sings a love song. This isn’t enough. He has to demonstrate his willingness to sacrifice for the Bride. He drinks an ominous-looking drink, which turns out to be something sweet. This isn’t enough. He is given another drink, but a Warrior gallantly drinks it for him, and it turns out to be sweet, sour, bitter and spicy all in one, symbolizing that the Bridegroom is willing to go through all difficulties for the Bride.

The Bride’s defenders ask on behalf of the bride what the Bridegroom is think of. What else besides, “I love you”. The Bridegroom also brings some gifts for the Bride’s defenders, all enclosed in a big red packet. Eventually the Bridegroom wins the Bride.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 4

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/videos/wedding04.html)

Asking for the Bride

The Bridegroom and his Warriors arrive at the Bride’s house. The beautiful Bride waits patiently but her Defenders are determined to prevent the inevitable conquest. At a most auspicious time, the Bridegroom leads the conquest to the Bride’s bastion. The door is locked. A formidable Warrior threatens to break down the wall, if not the door.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 3

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

Going to Bride’s Home

On the morning of the wedding, the Shaolin Warriors arrive early to accompany the Bridegroom on his journey to take the Bride home. The parents help the Bridegroom put on his best clothes. They then lead the Bridegroom by hand onward to his journey.

On arrival at the Bride’s house, the conquering party is met be a young boy who opens the door of the Bridegroom’s carriage. The Bridegroom is offered some sweet drink to sweeten his mouth and to bring sweet things to come. The conquering Warriors are well fed so that they are ready for the battle to break through the Bride’s defence.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 2

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

The Night Before the Wedding at the Bride’s Home

The ceremonies at the Bride’s side are similar to those at the Bridegroom’s side. The Bride’s parents pray to Heaven and Earth to thank all the Gods for their blessings. The Bride thanks the Gods for a good husband.

The parents comb the Bride’s hair three times, the first combing signifying the marriage will be perfect and lasting, the second combing signifying the Bride and Bridegroom will have long lives, and the third combing signifying they will have a lot of children and grand children.

The parents then feed the Bride symbolizing the years of bringing her up. The Bride then feeds the parents and elders symbolizing her gratitude for their love and care.

CULTURAL MEANINGS OF SIFU WONG CHUN NGA’S WEDDING CEREMONIES SERIES 1

(reproduced from http://www.shaolin.org/video-clips-4/chun-nga-wedding/ceremony-overview.html)

The Night Before the Wedding at the Bridegroom’s Home

 On the eve of the wedding, the parents of the Bridegroom thank Heaven and Earth. They then lead by hand their child who is going to be a man to thank the Gods for the blessings.

The hair-combing ceremony signals the transition of the child into a man. The three combings signify that the marriage will be perfect and lasting, that the Bridegroom and the Bride will live long life, and that there will be a lot of children and grandchildren.

The parents then feed the Bridegroom which symbolizes the years of bringing him up from a child into a man. The Bridegroom then offers food to the parents to thank them for bringing him up.

THE LEGACY OF SHAOLIN WAHNAM

(reproduced from http://shaolin.org/general/legacy.html)

The Famous Shaolin Temple

The Shaolin Temple

The Shaolin Temple

The Shaolin Temple. The name itself spells magic to millions of people all over the world. For a thousand years, the Shaolin Temple has been glorified in sagas, parables, literature, and legends. Today, the legend is still glorified across the globe in movies and on television

Since it was founded in 495 A.D., emperors of every succeeding Chinese dynasty have consecrated the Shaolin Temple as their Imperial Temple. This was where emperors prayed on behalf of their people. It was also the birthplace of Zen Buddhism. Today, every Zen school in the world traces its lineage back to the Shaolin Temple in China.

Over the years, the Shaolin Temple became a haven for China’s elite: generals, martial arts masters, classical poets and painters, famous calligraphers, scholars, and spiritualists. At its height, there were over 2000 monks staying in the Temple in Songhshan province. These monks were classified into four categories: administrators, scholars, workers, and warriors.

Hundreds of years later, a second Shaolin Temple was built in Fujian province in the south of China. Though it was smaller than its big brother in Songshan province, this Southern Temple played an important role in the development and spread of Shaolin Kung Fu.

The End of Shaolin

a Shaolin monk

A monk outside one of the Shaolin halls

The Qing Dynasty in China (1644-1911) was a period of great turmoil, especially during the 19th century when governmental control was weakened. Prosperity declined. China suffered serious social and economic problems in addition a population explosion. Millions of people were dissatisfied with the government.

Although rebellions occurred all over China, the Southern Shaolin Temple had a reputation for being a revolutionary center. In an effort to crush the growing rebellion, the Qing army attacked and burned the Southern Shaolin Monastery during middle of the 19th century. Only the most skilled Shaolin Monks escaped the attack.

Our Shaolin Wahnam school traces its lineage back to two of these monks: the Venerable Zhi Shan (Gee Sin) and the Venerable Jiang Nan (Kong Nam). The lineages of these two monks remained separate for over 100 years until they were reunited again in my Sifu, Grandmaster Wong Kiew Kit.

The Venerable Zhi Shan

Pagoda Forest

The famous Shaolin Pagoda Forest

The story of the Venerable (a title of respect given to monks) Zhi Shan is well known in many Kung Fu schools. It has been depicted in hundreds of stories and dozens of movies. The Venerable Zhi Shan was the founder and abbot of the southern Shaolin Temple.

The Venerable Zhi Shan was a revolutionary. His main objective was to overthrow the corrupt Qing Dynasty in order to restore the previous Ming government. His teachings were fast and secretive, with emphasis on kung fu that was hard and combative. Although internal force training was certainly a part of his kung fu, many of his disciples focused on external force training.

Pak Mei (Bai Mei) was a former Shaolin disciple who later betrayed his masters by revolting against the Temple. It was Pak Mei who led the Qing Dynasty army to the Southern Shaolin Temple. Together, they razed the Temple to the ground. The Venerable Zhi Shan died defending the temple that he built.

Several monks and secular disciples managed to escape. Many of these masters are now legendary (even in Hollywood): The Venerable Herng Yein, the Venerable Sam Tak, Hung Heigun, Lok Ah Choi, and Fong Sai Yuk. Years later, two of Hung Heigun’s disciples tracked down and killed Pak Mei in order to avenge the Venerable Zhi Shan.

The Venerable Zhi Shan is often regarded as the First Patriarch of Southern Shaolin Kung Fu. The disciples of the Venerable Zhi Shan spread Shaolin Kung Fu to Guangdong province. Eventually, these arts spread throughout the world. Most Southern Shaolin styles today, like Hung Gar, Lau Gar, and Choy Li Fut, come from the Venerable Zhi Shan. From the Venerable Zhi Shan, the art passed to the Venerable Herng Yein, then to Chan Fook, then to Ng Yew Loong, then to Lai Chin Wah, then to my Sifu, Grandmaster Wong Kiew Kit.

The Venerable Jiang Nan

Yang Fatt Khun and Ho Fatt Nam

A priceless old picture of Yang Fatt Khun with a young Ho Fatt Nam

Another monk who managed to escape the burning of the Temple was a young master named the Venerable Jiang Nan. This monk fled south with the Qing army in pursuit. His original name is lost to us. In an effort to hide from his enemy, he changed his name. After crossing a river that marked the edge of China, he chose the name Jiang Nan, which means “South of the River”. It was south of this river that he would spend the rest of his life.

For 50 years, the Venerable Jiang Nan wandered further and further south with only one mission in life: to pass on his art to a worthy successor. One night, near the border between present-day Thailand and Malaysia, he encountered a young medicine-man who was demonstrating Kung Fu to attract customers to his mobile roadside stall. The monk observed the young man every night for 6 nights. On the 7th night, after the crowd had dispersed, the monk approached the young man. Without any aggression in his voice, the monk said, “Not bad. But despite all the applause, what you showed was not real kung fu.”

The young man was shocked. As a traveling medicine-man, he relied on his kung fu to ward off bandits and thugs who would frequently challenge him. And yet this old monk was telling him that his kung fu was useless!

The monk continued. “Don’t take my word for it. If you like, we can put it to the test with some friendly sparring.”

Ho Fatt Nam sparring

Ho Fatt Nam (left), sparring with a student

The young man agreed, eager to prove himself. But to his amazement, the 80-year-old monk beat him easily. Even when the young man stopped pulling his punches and attacked full force, the monk handled him as if playing with a child. Recognizing the signs of true mastery, the young man knelt before the monk and begged to be accepted as a student.

With a smile, the Venerable Jiang Nan said, “Yes, on one condition.” The young man bowed lower and said that he would do anything. Raising the young man’s head and looking into his eyes with a smile, the monk said simply, “Start from scratch.”

That young man was named Yang Fatt Khun.

When master Yang Fatt Khun was in his 70s, he accepted a young man as a student. This man was already well trained in the martial arts and earned his living as a professional Muay Thai fighter. That man was named Ho Fatt Nam.

At first, master Yang rejected the young Ho’s requests to become a student. But one night, with the help of one of master Yang’s students, the young Ho snuck into the secret training hall. Prostrating before master Yang with the traditional gifts, he begged to be accepted. Taking the gifts and placing them on the altar, master Yang said, “This is Heaven’s Will.”

Each year, master Yang held a grand sparring competition amongst his students in order to choose his top ten disciples. From an unranked position, Ho Fatt Nam gradually rose to a top position. When master Yang announced his retirement, he named Ho Fatt Nam as his successor.

A young Wong Kiew Kit was one of the last students to learn from master Ho. When he first begged to be accepted as a student, master Ho had only one request: “Start from scratch.”

The Reunion

Lai chin Wah and Ho Fatt Nam

Lai Chin Wah (left) & Ho Fatt Nam (right)

The name “Wahnam” consists of meaningful Chinese characters from the names of Grandmaster Wong’s two masters: Lai Chin Wah and Ho Fatt Nam. The name “Shaolin Wahnam” was chosen to honor these two masters as well as all of the past masters in the Shaolin tradition.

After over a hundred years of secrecy and exile, these two lineages, one from the Venerable Zhi Shan and the other from the Venerable Jiang Nan, were reunited in my Sifu, Grandmaster Wong Kiew Kit. This reunion is meaningful to us because we now inherit the best of two Shaolin traditions.

The Venerable Zhi Shan was a revolutionary; his objective was to overthrow the Qing Dynasty. His teaching was fast and secretive, with emphasis on kung fu that was hard and combative.

The Venerable Jiang Nan was a missionary. His main aim was to preserve the original Shaolin arts, with little intention to fight the Qing Dynasty. While the Venerable Zhi Shan quickly rebuilt a second southern Shaolin Temple after its destruction and taught many disciples, the Venerable Jiang Nan took 50 years to search for a deserving successor in order to teach him holistically and slowly. The Venerable Jiang Nan’s teaching emphasized internal development and spiritual cultivation. The Shaolin Kungfu from his lineage is comparatively soft and internal.

SHOWING RESPECT TO THE MASTER

(reproduced from http://www.shaolin.org/general/respect.html)

Creating the right mental frame for the best learning.

Sifu Wong and Uncle Righteousness

An old photograph showing Sifu Wong (in his teens) performing a Hoong Ka kungfu set with his master, Sifu Lai Chin Wah, popularly known as Uncle Righteousness (middle behind in white T-shirt), looking on.

An art is best learnt in its culture. One remarkable difference between the culture of the East and the West is the respect shown to a master. In this connection I have little complaint because my students, from both the East and the West, generally show much respect to me. But I have met many Eastern masters commenting on the lack of respect, sometimes utter disrespect, shown to them.

Often it is because of the Western students’ ignorance of Eastern ways rather than their wilful discourtesy that their Eastern masters of chi kung or kungfu (including taijiquan) regard as disrespect. The following are some simple and helpful points both Eastern and Western students may follow to show the respect deservedly due to their masters.

ADDRESSING THE MASTER CORRECTLY

Sifu Wong and Sifu Ho Fatt Nam

Sifu Wong (in his 40’s) with his master, Sifu Ho Fatt Nam, the third generation successor from the Shaolin Monastery

First of all you must know how to address your master correctly, something which many Western students are ignorant of. Never, never, never call your master by his name, especially if he comes from a Eastern culture. In some Western societies it may be considered personal and desirable to call your senior or even your boss by his first name, but in chi kung or kungfu culture it is considered extremely rude.

It is worthwhile to remember that your master is not your peer or equal. Your master is at least one, but usually many levels above you, otherwise he cannot and should not be your master. The proper way to address your chi kung or kungfu master is “Sifu”, which is the Cantonese dialect of the Chinese language for “Master”. The Mandarin pronunciation is “Shifu”.

Actually if a great master answers you when you call him “Sifu”, you are, not he is, honoured; it shows he accepts you as a student. I always felt greatly honoured whenever I called my masters Lai Chin Wah and Ho Fatt Nam “Sifu”, because they were two of the greatest masters I had found.

If your master’s surname is Chen, you should call him “Sifu”, or “Master” if you want to sound Western, but strictly speaking not “Sifu Chen” or “Master Chen” for that is the address the public, not his students, would call him. If you call him “Sifu Chen” or “Master Chen” you are distancing yourself from him.

SHOWING PROPRIETY

Besides showing propriety in your address, you should also show propriety in your behaviour. Do not, for example, put your hand around him, pat him on his shoulder, or hug him — leave that to his wife, which following Eastern social etiquette is also only done in private.

When you stand or sit in front of or near him, hold yourself upright. You need not stand at attention like a private in front of his sergeant major, but you should not stand sloppily, with arms akimbo or hands in your pockets. When you sit do not cross your legs with a foot pointing at him, or expose your groins to him even though they are hidden by your pants.

It is only sensible that you should listen when your master speaks, especially if he is explaining some points. Yet, it is not uncommon to find some adult students (male as well as female) lying on the floor, sometimes with their hands folded at the back of their head, their eyes close and their legs open in an inviting position! This shows not so much a disrespect to the master, but an utter lack of good manners on the part of the students.

ENTERING AND LEAVING A CLASS

It is also bad manners to arrive at your class late. In the past in the East, late students would be asked to go home, or to leave permanently if they were late habitually. The logic is simple: the master has something invaluable to offer; if you come late you tacitly show that you do not value his teaching. But if there is a valid reason for your being late, you should first greet him from the door, walk quietly but briskly to him, respectfully wait if he is pre-occupied, then explain your reason and apologize.

On the other hand, you should wait patiently if the master is late — even for hours! If you think this is unfair, you are probably not ripe for great arts. There are stories of great masters who purposely arrived late, not for hours but for days, and then passed on their secrets to the few wise, patient students. Although it seldom happens nowadays, it will reflect a splendid grasp of chi kung and kungfu culture if you and your classmates stop whatever you are doing, stand up respectfully, bow and greet your master as he comes in.

Do not leave your class half-way. But if you have to leave early for some reason, explain that to your master before-hand and politely ask his permission. At the appointed time, ask his permission again, then bow and thank him before leaving. At the end of a class, the students should leave after the master, not before he does. However, if the master stays back for a considerable length of time, such as explaining some points to some students who stay behind to ask him, other students may leave first, after bowing to the master.

In the East, it is customary for the teacher to arrive last and leave first. Interestingly, it is often the reverse in the West. The teacher, Western in culture if not in race, often arrives the earliest, sweeps the floor and prepares cookies and drinks which he will serve during recess to his students, who will joke and laugh. At the end of the class, the teacher will stand at the door, shake the students’ hands and thank them for their attendance. He will then throw away the garbage his students have left behind if he still has energy left, and check that everyone has gone home before he closes the door.

OFFERING A CUP OF TEA

In Eastern culture it is always the students who offer drinks to the teacher. When you offer your master a cup of tea, it is preferable to do so with two hands. In Eastern societies, accepting a cup of tea and drinking it has deeper significance than merely quenching thirst.

In the past, even if someone had done you great wrong, if he or she offered you a cup of tea, usually while kneeling down and then knocking his or her head on the ground, and you, sitting down in front of other witnesses, accepted and drank it, it meant that you accepted his or her apology, were ready to forgive all the wrong, and would not take any action whatsoever in future.

The students should also offer a seat to the master, and the seat chosen is usually the best one available. If the master is not seated, the students should remain standing, unless the master asks them to sit down. If they dine together, the students would wait until the master has made his first move to eat or drink.

DON’T BE INSULTING

When your master is explaining or demonstrating something to you, listen attentively and respectfully. Do not bluntly say you already know what he is teaching, even if you really know. In chi kung and kungfu culture, doing so is not being straight-forward, it is being insulting — you are implying that the master does not know what he is doing.

I recall some occasions when my masters taught me something that I already had learnt quite well. Thanks to my training in Eastern culture, I followed their instructions faithfully although they appeared very simple and below my level then. Only much later did I realize that had I not follow these apparently simple instructions I would not have acquired the foundation necessary for advanced development.

Do not ever make the fatal mistake of telling a master what or how to teach you. This is not only unbecoming, it is also very foolish, for you will be denying yourself the very purpose why you need him. If he is a master, he knows best what and how to help you attain your best results; he is able to see your needs and development in ways far beyond your limited perspective.

FOR THE STUDENTS’ INTEREST

Some westerners may find the above-described master-student relationship odd, just as those accustomed to Eastern culture would find the behaviour of some western students unbelievable. It may be more surprising, especially for those who think they are doing the master a favour by paying him a fee to learn, to know that all these customs of respect for the master are actually for the students’, not the master’s, interest.

Someone who teaches kungfu dance or gentle exercise for a living will probably care more for your fees than your respect, but a master whose art gives you good health, vitality, mental freshness and spiritual joy actually does not care whether you respect him more or your dog. But those students who have experienced the wonderful benefits of genuine kungfu and chi kung will understand that the respect given to the master is not only a sincere token of appreciation to the master for sharing his art, but also constitutes an ideal psychological state for the training to take place.