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Dealing with Betrayal – Happy Family Life Question and Answer 10 – Part 1

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reproduced from https://www.wongkiewkit.com/forum/showthread.php?12571-10-Questions-on-Happy-Family-Life.

This thread is facilitated by Ollie from our Shaolin Nordic family. Thank you, Ollie!

Happy Family Life Question and Answer 10 — Part 1

Question 10 by Karol

How to deal with betrayal?

It happens sometimes even in good, long term relationships, and causes a lot of pain.

Is it wise to keep it going in reason of children?

Karol

Answer by Grandmaster Wong Kiew Kit

There are different types of betrayals. Betrayals can be between friends, between husband and wife, between father and son, and between master and student.

Although there are different types of betrayals, dealing with betrayals can be the same, but different people may deal with the different types of betrayals differently. In other words, three persons, A, B and C, may have three different ways of dealing with betrayals between friends, between husband and wife, between father and son, and between master and student, but each of the three persons will deal with the different types of betrayals the same way.

A may forgive his friend, forgive his wife (or husband), forgive his son (or father), and forgive his student (or master). B may be indifferent at his friend, indifferent at his wife, indifferent at his son, and indifferent at his student. C may be angry at his friend, angry at his wife, angry at his son, and angry at his student.

To be forgiving, indifferent and angry represents three typical responses to a situation, which are good, average and bad. In real life, when betrayed, very few will be forgiving, almost none will be indifferent, and almost all will be angry. Some may want to take revenge, and a few, if not angry, will be sad.

But I have classified the responses into three categories because they are the usual responses to situations. In some situation, such as health and attitude towards chi kung, most people will be indifferent, some good and some bad.

Whether one’s response to betrayals is good, average or bad depends much on his philosophy of life. Most family members in our school will be forgiving, because that is how we have been trained. Two cardinal values in our school are wisdom and compassion. It is wise and compassionate to be forgiving.

Although forgiving betrayals in our school forms the majority, it is a rare minority in general. As mentioned earlier, very few people in societies will forgive betrayals, almost all will be angry, and almost none will be indifferent.

Why is it wise and compassionate to forgive? Leaving aside fine points of Cosmic occurrences which actually happen, betrayers may not know whether victims forgive them, but the victims will harm themselves if their response is bad, will be indifferent if their response is indifferent, and will be good if their response is good. It is wise to be good, foolish to harm themselves, and mediocre to be indifferent.

How do victims harm themselves if their response is bad, if they are angry or want to take revenge against betrayals? The negative energy resulting from their bad response will clock up their natural energy network and bring about illness. In fact, in my many years of chi kung healing, I have discovered that a lot of so-called incurable diseases are due to blocked emotions. Even if the victims are not clinically sick, the energy blockage will affect many aspects of their daily life. Obviously, it is unwise to be sick or to have poor results in daily life..

When a victim is angry, wants to take revenge or has any manifestations of a bad response to a betrayal, he (or she) not only negates compassion but actively approaches cruelty. It is not just subjective, i.e. cruel people may argue that to be cruel is better than to be compassionate, but cruelty brings harm as it causes energy blockage. Obviously, it is foolish to cause harm to himself.

On the other hand, leaving aside altruism which we believe in and value highly, wisdom and compassion bring benefits. Indeed, many people have kindly commented that I am wise and compassionate. I owe these desirable qualities to being forgiving.

(Part 2 follows)

Happy Family Life Question and Answer 9

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reproduced from https://www.wongkiewkit.com/forum/showthread.php?12571-10-Questions-on-Happy-Family-Life.

This thread is facilitated by Ollie from our Shaolin Nordic family. Thank you, Ollie!

Happy Family Life Question and Answer 9

Question 9 by Sifu Markus Kahila

What advice might you give for successfully balancing work obligations and a fulfilling happy family life?

Parents with children all have the responsibility to provide for their families, but also to spend time with them and to establish a nurturing and a happy family life. However, for many people all over the world, just to provide for their family is a full-time job (or multiple jobs) which leave little time to their families.

So what advice would you give for a parent or parents whose time is mostly spent working just to make ends meet and to fulfill the basic requirement to provide for their families, leaving little or no time for actually spending time with them?

Sifu Markus Kahila

Answer by Grandmaster Wong Kiew Kit

Enjoying a happy family life does not negate work obligations and does not take extra time. In fact, a happy family life will contribute to work obligations and making it happier to spend time for any thing.

As an analogy, we can take health. When a person is healthy, it does not negate his work obligations and does not take extra time. In fact,, if he is unhealthy, it will affect his work obligations negatively and it will take him extra time to get well.

In other words, the time with his family, without spending extra time, can make his family life happy, indifferent or sad. For example, when he interacts with his family, if he practices the five guidelines which I provided in another answer, which are 1. getting together regularly, 2. saying truthful things that his family members like to hear, 3. letting them live their own lives, 4. supporting them in times of difficulties, 5. encouraging them in words and deeds, he will have a happy life.

If he is indifferent to them, his family life will be mediocre. If he says things they don’t want to hear, or forces his views on them, family members will dislike him.

To have a happy family life, the person may not do all the five suggestions at the same time. At any one time, he may do only one suggestion, leaving the other suggestions for other times. Gradually he will find his family life become happy.

Nevertheless, as a happy family life contributes to effective work performance as well as joyful living, it may be worth his while to spend some time a day to cultivate my five suggestions – not necessarily all at the same time. In other words, by spending an extra 10 minutes to cultivate my suggestions, he will find that he will work less hours but produce better results, and he is happy more often than he is indifferent or sad in his daily life.

Of the five suggestions to have a happy family life, only the first suggestion takes some time. But even if a person does not spend time organizing for family get-togethers, he will waste his time elsewhere.

Hence, your statement that for many people all over the world just to provide for their family is a full-time job, is not valid. The fact that they provide for their family shows that they care for the family. If other things were equal, they are more likely to have a happy family life. Indeed, those who do not provide for their family, usually have a poor family life.

My advice for parents to have a happy family life, irrespective of whether they have little time or much time, is to practice the five suggestions mentioned above, namely have family get-together regularly, say truthful things that their family members like to hear, let them live their own lives, help them when they are in difficulties, and encourage them in words and deeds.

Providing for the family is important. Having a happy family life, and having good health are also important. One must set priorities correctly. If parents spend all their time just to provide for the family, and neglect their happy family life or neglect their health, they are unwise. Similarly it is also unwise to neglect providing for their family or neglect their health.

CHI KUNG: THE ART OF DEVELOPING VITAL ENERGY

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(reproduced from http://shaolin.org/chikung/vital-energy.html)

By Grandmaster Wong Kiew Kit

Sifu Wong Kiew Kit receiving the “Qigong Master of the Year” award from Professor Steven K. H. Aung at the Second World Congress on Qigong in November 1997. Looking on is the Chairperson of the Congress, Dr Effie Chow

What is chi kung (or qigong)?

Chi kung, spelt as “qigong” in Romanized Chinese, is the art of developing energy, particularly for health, vitality, longevity, mind expansion and spiritual cultivation, irrespective of race, culture and religion.

The term “chi kung” is Chinese, but arts of energy have been practised by different peoples, especially in the past when they were kept as top secrets. The Indians call their energy art “yoga”, the Tibetans “wisdom art”, whereas the ancient Egyptians and ancient Greeks called it “the mystery art”.

Because of cultural and historical reasons, there may be some differences in the methods and emphasis in these different energy arts of different peoples, but they all deal with developing energy, and they all aim at promoting physical, emotional, mental and spiritual health, irrespective of one’s religion.

Various types of chi kung

There are literally hundreds of types of chi kung, because the term “chi kung” is actually a collective name for various arts of energy training.

For example, in the history of chi kung in China, physicians developed energy for healing, kungfu exponents for enhancing combat efficiency, Confucian scholars for mind expansion, and Taoist and Buddhist cultivators for spiritual growth.

Nevertheless, there are large, comprehensive schools of chi kung, such as Shaolin Chi Kung and Taijiquan Chi Kung, where the various different health, martial, mental and spiritual needs are fulfilled.

Different levels of chi kung attainment

Not only there are various types of chi kung serving different needs, there are also different levels of attainment within the same type of chi kung.

Numerous variables that determine the level of attainment include the appropriateness of the methods chosen, the competency of the teacher, as well as the dedication of the student. Obviously, assuming other factors being equal, a superior method, an experienced teacher or a student who practises regularly will produce better result than someone without these advantages.

But what is not so obvious to many people, including most chi kung practitioners today, is the operational level at which one practises chi kung. Chi kung training can be operated at the form level, the energy level or the mind level.

Form, energy and mind in chi kung training

Standing Zen

Sifu Anthony Spinicchia of the United States enjoying Standing Zen, which is a high level chi kung bringing mind expansion and spiritual joy.

Although there are thousands of chi kung exercises, they all involve three elements, namely form, energy and mind. These three elements are also the “three treasures” of a person.

In other words, every human has form, energy and mind. Chi kung training develops all these three essential elements of a person.

However, due to various reasons, the great majority of chi kung practitioners today, including in China, practise only the form aspect of chi kung, neglecting the energy and the mind aspects.

Strictly speaking, this is not chi kung; it is only chi kung form, and in terms of giving health benefits I believe it is less effective than conventional physical exercise like swimming, playing field games and working out in a gym.

For convenience, I call this level of chi kung which pays attention only to form, low-level chi kung.

In my opinion, the least a practitioner should have is the energy aspect in order to justify calling his exercise chi kung, i.e. energy training. This is middle-level chi kung, and the practitioner makes a conscious, purposeful effort to influence his energy flow, such as clearing energy blockage and increasing energy level.

In terms of health benefits, middle-level chi kung is far superior to conventional physical exercise, as the benefits are a direct result of its practice, whereas in conventional physical exercise the health benefits come as a bonus.

High-level chi kung is where the mind is involved. After entering into what is known as “a chi kung state of mind”, which is a heightened state of consciousness, the practitioner can manipulate energy the way he wants, like tapping energy from the cosmos and directing it to whatever parts of his body.

At this level, it is beyond comparison with conventional physical exercise. Not only so-called “incurable” diseases can be cured, some masters may accomplish feats which ordinary people would regard as miracles — or fakery.

What disease can practising chi kung overcome?

Low-level chi kung may provide some gentle exercise for better blood circulation, muscle loosening and relaxation, but may not be strong enough to overcome diseases.

Middle-level chi kung may overcome diseases like asthma, tuberculosis, rheumatism, bodily pains, gastritis, insomnia, anxiety and nervousness, and effectively prevents common colds and fevers.

High-level chi kung can cure any diseases, including ulcers, cardiovascular disorders, diabetes and cancer. This is not an exaggerated claim; personally I have helped many people to be relieved of their so-called incurable diseases.

There is also sound medical explanation for the cure. According to Chinese medical philosophy, illness occurs if there is insufficient vital energy to work the natural systems of the body (and mind), or if the flow of vital energy is disrupted.

The forte of chi kung is to increase energy level and to clear energy blockage, thus overcoming the illness, irrespective of what labels may be used to describe its symptoms.

WHAT MAKES THE 36 STRATEGIES SO SPECIAL?

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(reproduced from http://www.shaolin.org/general-2/36-strategies/strategies02.html)

The great monk, Xuan Zang or Tripitaka

Question 2

I must be sincere. Before this course was coming I didn’t even know that “The 36 Strategies” existed. I read a lot about “The Art of War” because it is world famous and very extended. So, What makes “The 36 Strategies” so special?

Santiago

Answer 2 by Grandmaster Wong Kiew Kit

In the world the Art of War is more famous, but in Chinese societies both inside and outside China the Thirty Six Strategies are more well-known. During conversations, Chinese often mention the names of some of the strategies, such as Rob While Fire is Burning or Borrow Knife to Kill Another like common sayings though they may not know about the strategies.

Strategies in the Thirty Six Strategies are different from strategies in the Art of War. The 36 strategies are called ji in Chinese, which means tricks for particular occasions. The strategies in the Art of War are called fa, which means overall plans of action.

The Thirty Six Strategies are special because they consist of 36 different tricks of an extensive variety that spanned across many centuries. One learns not just 36 tricks themselves but the principles behind the tricks that give rise to countless other tricks which because of their extensive variety can be used for any situations. In other words when you are familiar with these 36 tricks and their principles, you can have any tricks for any occasions.

Let us take an example of the trick, Rob While Fire is Burning. This strategy came from the famous novel, Journey to the West. While journeying to India to get sutras back to China, the Venerable Tripitaka and his disciple, the Monkey God, stayed a night in a temple in a wilderness. The abbot knew that Tripitaka had a magnificent robe presented to him by the Tang Emperor. He requested Tripitaka to show him the robe. But seeing the robe was so magnificent that he became greedy and wanted the robe for himself.

He thought of a trick. He said that he was old and feeble and could not see the robe properly. He requested that Tripitaka lend him the robe for a night so that he could admire it in his own room. Being an embodiment of kindness, Tripitaka consented.

The abbot called his monks together to scheme to have the robe for himself. A monk suggested that they set on fire the room in which Tripitaka and Monkey God were sleeping. While the monks were preparing the fire, Monkey God changed himself into a bee, flew out of the room and discovered the scheme. With a few somersaults he landed in heaven and borrowed a fire-prevention shield from a Heavenly Kings.

With the fire-protection shield, no fire could harm Tripitaka and Monkey God. Monkey God decided to play a little prank on the monks. He gently blew on the fire with the result that now the whole temple was on fire with the monks busy attempting to stop it.

In a nearby cave, known as Black Wind Cave, lived a titan called Black Wind Titan. This titan was a friend of the abbot and frequently visited the temple. Seeing the temple on fire, he flew over to help to put out the fire. But he chanced upon the magnificent robe. He too became greedy. He just leisurely took the robe while the fire was burning.

The temple was burnt to the ground. Of course Tripitaka and Monkey God were safe. Eventually Monkey God got back the magnificent robe for his master.

Cao Cao, the famous prime-minister-cum-general of the Three Kingdom Period made good use of this strategy, Rob While Fire is Burning. He led an attack on the territories of Yun Tan. Yun Tan sought the help of his younger brother, Yun Xiang. Despite numerous attempts, Cao Cao could not defeat the combined armies of Yun Tan and Yun Xiang. So Cao Cao and the attacking force left.

Soon disagreement broke out between Yun Tan and Yun Xiang. It became so bad that Yun Tan sought the help of Cao Cao to protect him. Cao Cao exploited the situation. Pacifying Yun Tan, Cao Cao led his attacking force against Yun Xiang and vanquished him. Later, using an excuse he also vanquished Yun Tan.

In the Art of War, Sun Tzu described this principle as “luan er bai zi”, which literally means “troubled, then defeat it”. When a state is in trouble, it is good time to vanquish it. Sun Tzu categorized three types of trouble — internal disorder, external attack, and combination of internal and external trouble. I learned an invaluable lesson while studying ancient world history in Form Six. The great Roman Empire fell because of internal disorder and external attack. Internal disorder was the more important factor. External attack just sealed its fall.

We should all learn an invaluable lesson from here. In future if Shaolin Wahnam ever crumbled, it would be due to internal disorder. We must all guard against this.

Cao Cao of the Three-Kingdom Period

The above discussion is reproduced from the thread 10 Questions on the 36 Strategies in the Shaolin Wahnam Discussion Forum.

FIERCE TIGER SPEEDS THROUGH VALLEY

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(reproduced from http://shaolin.org/shaolin/kungfu-sets/fierce-tiger.html)

“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.

5. Fierce Tiger Speeds Through Valley

6. Dark Dragon Draws Water

7. Chop the Hua Mountain

8. Horizontally Sweep A Thousand Armies

锰虎过笭拳 Fierce Tiger Speeds through Valley from Wong Kiew Kit on Vimeo.

SELECTION OF QUESTIONS AND ANSWERS JANUARY 2017 PART 3 BY GRANDMASTER WONG KIEW KIT

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(reproduced from http://shaolin.org/answers/ans17a/jan17-3.html)

Sifu Wong Chun Nga breaking a brick with internal force almost 30 years ago when he was only 11 years old

Question 1

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

Answer

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.

Question 2

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?

Answer

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

Question 3

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.

Answer

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.

Question 4

Thoughts come to my mind all the time. How do I clear my mind of all thoughts?

— Alexei, Russia

Answer

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

Question 5

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

Answer

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.

Question 6

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

Answer

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

Question 7

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.

Answer

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.

Question 8

How do I handle the problem of trust regarding my parents and myself?

Answer

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 secretary@shaolin.org stating your name, country and e-mail address.

SELECTION OF QUESTIONS AND ANSWERS MARCH 2016 PART 1 BY GRANDMASTER WONG KIEW KIT

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(reproduced from http://shaolin.org/answers/ans16a/mar16-1.html)

Grandmaster Wong performing a Taijiquan pattern, “White Crane Flaps Wings”

Question 1

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

Answer

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.

Question 2

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.

Answer

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

Question 3

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

Answer

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.

Question 4

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.

Answer

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

Question 5

Can we apply this positive attitude in our everyday life even when situations are negative?

— Raphael, Austria

Answer

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.

Question 6

What is the most important character trait for a Shaolin practitioner to have to take his art to the highest level?

— Jinne, Canada

Answer

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

Question 7

Besides the books you have written, what other books you would recommend?

Answer

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.

Question 8

If you could choose one stance or move to train to the highest level, what would it be?

Answer

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 secretary@shaolin.org stating your name, country and e-mail address.

SHAOLIN WAHNAM KUNGFU — COMBAT SEQUENCE 8 “HORIZONTALLY SWEEP A THOUSAND ARMIES”

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(reproduced from http://www.shaolin.org/review/sweep.html)

Horizontally Sweep a Thousand Armies

How to Follow Up from a Feign Attack

Attacks can come in countless ways, but to facilitate learning, masters have group them into four major categories, namely:

Striking
Kicking
Felling
Gripping

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.


Poise Patterns	Fierce Tiger

Numerous fundamental skills have been developed, and they include:

Right timing
Right spacing
Flowing movement and force
Right judgment
Fast decision
Instantaneous change
Footwork adjustment
Safe coverage


Single Knife	Sweep Armies

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
Unaccustomed mode
Feint moves and exposure
Flowing attacks
Pressing attacks

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:

Pre-choice
Self-choice
End-point continuation
Mid-point continuation
End-point addition
Surprised counter
External change
Internal change
Mid-point addition
Initial addition


Single Knife	Golden Leopard

“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.


Hang Lotus	Golden Dragon

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.

OVERVIEW


Poise Patterns	Fierce Tiger	Single Knife	Sweep Armies


Single Knife	Golden Leopard	Hang Lotus	Golden Dragon

SHAOLIN WAHNAM KUNGFU — COMBAT SEQUENCE 7 “CHOP THE HUA MOUNTAIN”

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(reproduced from http://www.shaolin.org/review/chop.html)

Chop the Hua Mountain

Rotating Waist and Shifting Position

Here is a quick review of what you have learnt. Combat Sequences 1 to 4 are meant to train fundamental combat skills like right timing, right spacing, flowing movements, safe coverage, foot adjustment, and instantaneous changes. The four fundamental hand attacks to the top, middle, bottom and sides, and their corresponding defences are used. The stances used are mainly in the left mode. These four sequences constitute the kungfu set “Black Tiger Steals Heart”.

Sequences 5 to 8, which constitutes the kungfu set “Fierce Tiger Speeds Through Valley” introduce the right leg mode as well as many hand techniques for attack and defence. Sequence 5 introduces the tactic of pressing attacks, where a skilful exponent may press an opponent against a wall almost irrespective of the latter’s defensive moves! Sequence 6 introduce the left palm strike, applying internal force. It also illustrates the progression from 3 movements to only I movement in apply the pattern “Dark Dragon Draws Water”.

Needless to say, all techniques, skills, tactics, principles and so on are trained progressively, not exclusively. In other words, although fundamental skills like right timing and right spacing are emphasized in Sequences 1 to 4, these skills are constantly improved in all other sequences. Although tactics like pressing attacks and “alert the east, attack the west” in Sequences 5 and 6, they can be used in any other sequences.


Poise Patterns	Fierce Tiger

So far we use “Single Tiger Emerges from Cave” to defence against “Black Tiger Steals Heart”. In Sequences 1 to 4 the left “Single Tiger” is used, and in Sequences 5 and 6 the right “Single Tiger”. In this sequence, a new defence technique is used against the “Black Tiger”, namely “Bar the Big Boss“.

In this situation and if all other things were equal, “Bar the Big Boss” has a technical advantage over “Single Tiger Emerges from Cave”. In applying the “Single Tiger” you have to bring back your front right leg from the right Bow-Arrow Stance to change into the right False Leg Stance, and bring back your right hand from “Fierce Tiger Speeds through Valley” in a big arc to change into the “Single Tiger”. But in applying “Bar the Big Boss”, you merely need to shift from a Bow-Arrow Stance to a sideway Horse-Riding Stance, and change your horizontal arm to a vertical arm position, which is technically faster.

Then, why bother to learn “Single Tiger” when “Bar the Big Boss” is better? The answer is that other things are not equal. There are other situations where the “Single Tiger” is technically better than “Bar the Big Boss”. Even in this combat situation, there may be other factors which make “Single Tiger” a better choice. For example, we may not merely want to deflect the attacker’s punch, but use the tiger-claw in the “Single Tiger” to grip the attacker’s elbow or wrist.


Bar Big Boss	White Snake

In the previous sequence, we learned the progression from 3 moves to just 1 move when applying “Dark Dragon Draws Water”, hence increasing our speed but without actually trying to be faster! This sequence also provides us with a good opportunity to learn and develop this skill of minimizing movements, as follows.

When you have become skilful in applying “Bar the Big Boss” followed by “White Snake Shoots Venom” as two separate patterns (with a short pause between the patterns), you can perform the two patterns continuously as if they were one pattern (i.e. without any pause between them). Gradually you will discover from your own experience that instead of first applying a vertical block as in “Bar the Big Boss”, then followed with a taming hand as part of “White Snake”, you can achieve the same effect by using a smooth curve of your right hand in one movement instead of two.

Then you will also discover that you do not even need to change from Bow-Arrow Stance to sideway Horse-Riding Stance. All you need to do is to swerve your body in a smooth curve as you apply “White Snake Shoots Venom”, even without the need to apply “Bar the Big Boss”. In other words, from the previous “Fierce Tiger Speeds through Valley”, you can proceed straight to “White Snake Shoots Venom”, thus reducing three patterns to two.

If you execute this “White Snake” well, not only you can be very fast — striking the opponent’s throat almost the same time he thinks he can hit you with his thrust punch — but you will also have “tamed” his hands in such a way that, apparently, he could not defence against your counter-attack. Yet, by withdrawing his front left leg a small step back into a front False Leg Stance, he could free his hands to counter your palm thrust with a “Golden Dragon”. This should reminds us that in real life, even when the situation appears hopeless, by taking a step back, one can often find a viable solution.


Golden Dragon	Precious Duck

Your opponent counterattacks with a low punch. He must adjust his foot position before moving in with a low sideway Horse-Riding Stance, otherwise without you having to do anything he offers you a free advantage that you can exploit. You response to his low attack with a hand-sweep, breaking or dislocating his elbow or wrist.

As he moves his arm away to avoid your hand-sweep, you move in with a palm chop using the pattern “Chop the Hua Mountain”. Remember to cover yourself as you move in, otherwise he may jab his right palm into your ribs or abdomen.

You may notice that this is a progression or developmental lesson from “Precious Duck”. Previously, you learned that if your opponent struck your low punch with a hand-sweep, your brushed away his attack and counter-attacked with “Golden Star” or “Chop the Hua Mountain”. Now you reverse the role. If your opponent attacks you with a low punch, you strike him with a hand-sweep, but before he can counter-attack with “Golden Star” or “Chop the Hua Mountain” (like we have learned), you follow up with “Golden Star” or “Chop the Hua Mountain” instead. This is giving your opponent what he intends to give you.

Your opponent has an excellent counter — “Tame Tiger with Double Bows”. Here he applies the tactic of “no defence direct counter”, like what you did when you applied “False-Leg Hand Sweep” to his low punch. But this “Double Bows” attack is even faster. In “Hand Sweep” you counter-attack when his attack is just spent. In “Double Bows” he counter-attacks when you attack is still on its way.


Chop Hua Mountain	Double Bows

This “Double Bows” counter-attack provides an excellent opportunity for you to practice and develop your flexibility. To defend against this counter-attack, you move your front right leg backward from the right Bow-Arrow Stance to a right False Leg Stance, and simultaneously deflect his strike with a right tiger-claw. This movement demands much skill because you have to shift back your forward moving leg immediately it touches the ground in its forward movement.

This skill, which is essential for sound defence, has been introduced right at the start of the combat sequences. It involves the left leg mode in Sequences 1 to 4 (from “Black Tiger” to left “Single Tiger”), and the right leg mode in Sequences 5 and 6 (from “Fierce Tiger” to right “Single Tiger”). Speed was not as urgent in these combat situations because the opponent used the tactic of “first defence then counter”. Here the opponent not only uses “no defence direct counter”, but also his counter comes at a time when your attack has not even been completed. If you are trained to defend against this counter-attack well, defence in other situations will be relatively easier.

All these wonderful techniques and tactics are possible if our stances are both solid and flexible, showing how important stances are in combat even at this level, which is actually at the beginning stage of our kungfu training programme. In other words, those who prefer to bounce about, mistakenly thinking that stances are ineffective in fighting, have not been exposed to even the basics of kungfu philosophy and practice.

OVERVIEW


Poise Patterns	Fierce Tiger	Bar Big Boss	White Snake

Golden Dragon	Precious Duck	Chop Hua Mountain	Double Bow

HAPPY FAMILY LIFE DESPITE DIFFERENT NEEDS AND ASPIRATIONS

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(reproduced from http://shaolin.org/general-2/happy-family-life/life04.html)

Happy Family Life

Grandmaster Wong, his wife and children

Question 4

One of the most wonderful things that I have been gifted through our trainings and especially through Sigung’s wisdom and help is to enjoy a happy family life. It is one of the greatest gifts, I think, to love and feel loved within a family.

I would like to contribute the following question:

We are all different. We think, act and feel differently i.e. have different needs, aspirations, walk of lives etc. Apart from sharing our love and joy with our family members (family in a narrow and more wider sense), what are the skills and how can we train them to understand the other person better in order to be able to nurture them more effectively?

Binia

Answer by Grandmaster Wong Kiew Kit

Indeed, having a happy family life is one of the greatest gifts in life. It is also one of the values we cherish in our school. As I have said often, we do not just practice chi kung or kungfu, we apply what we have learned to enrich our life and the lives of others.

We think, act and feel differently i.e. have different needs, aspirations, and walks of lives. It is precisely important to realise this fact in order to have a happy family life.

Let us look at the needs, aspirations, walks of lives and other relevant factors of our blood family and our Shaolin Wahnam Family.

We are all different. We think, act and feel differently i.e. have different needs, aspirations, and walks of lives etc. Apart from sharing our love and joy with our family members, both in a narrow and more wider sense, what are the skills and how can we train them to understand the other person better in order to be able to nurture them more effectively?

The first skill is to realise this difference. For example, we in Shaolin Wahnam have enjoyed the benefits of our arts, and naturally we want our immediate family members to have these benefits too.

It will be foolhardy and bring a lot of unpleasantness to force our arts on them. Although they are our brothers and sisters, fathers or mothers, nieces and nephews, they live their lives differently. Let them live the lives the way they want. Do not try to force them to live their lives the way we want. It is their lives.

But we can show by examples. If you happened to have an illness and recovered by practicing our chi kung, tell them not only the effect but also the joys of your practice. Remind them that you need to put in effort. If they do not listen, that is their choice, and also their right.

You now live life healthy and happily. Tell them that it is the result of your practicing chi kung. If they want to have this health and happiness, they can practice our chi kung. They have to pay the fees for the training, and most importantly they have to practice everyday. It won’t take up too much of their time. they need to practice just about 10 minutes a session, twice a day.

If they do not spend the time practicing our chi kung, they would waste the time anyway, and probably remain sickly and unhappy. But it is their choice. Don’t pay the fees for them, or force them to practice if they do not want health and happiness. Realising this difference in choice is very important in sharing love and joy with them, or at lease avoiding dislike and unpleasantness.

An excellent way to develop this skill is mental clarity and realisation. Our arts give us mental clarity. What is needed is to realize the different needs and aspirations.. You also show by personal example. You yourself, practice our arts everyday.

Another important skill is to talk about things that they like to hear, not about things you want to talk about or you want them to hear. What you say must be truthful. Don’t lie to them to make things pleasant.

For example, your brother may want a better paying job. Don’t tell him that he has no money. It is not what he wants to hear though it is truthful. Don’t tell him he can strike a lottery. It is what he wants to hear but it is unlikely to be truthful.

Tell him that he can find a job that he likes and pays better, but he must make the effort to find it. If he just continues doing his job, it is unlikely his boss will give him more money, or a better paying job will come to him. But, if he chooses not to look for a better paying job, it is his choice. He chooses a low-paying job over putting effort to find a better paying one. Don’t nag him saying that he has no money or that there are plenty of better-paying jobs outside..

Another excellent way to share your love and joy with your family members, irrespective of whether they are in your immediate family or part of the Happy Shaolin Wahnam Family, is to have regular get-togethers. Such get-togethers may be picnics, outings or dinners.

For your immediate family, you may have to organise such get-togethers. It is easier for our extended Shaolin Wahnam Family. Your regular class is a good get-together where you can practice your skills of sharing love and happiness. You can also attend my regional courses or intensive courses to share love and happiness with other members in other countries.

It is common, especially in immediate families, that family members spend their time playing with their mobile phones instead of with other family members. You may have to suggest a rule that mobile phones are not allowed in such family gatherings. If anyone has to take an important call, he (or she) must do so briefly away from the gathering, and come back to the gathering quickly. If he does this often, he has to shut off his mobile phone. Taking calls is not as important as sharing love and happiness at a family gathering.

A better way is to lead the conversation so skilfully that other people voluntarily shut off their mobile phones. The topics of conversation must be so interesting that they involve everybody in the gathering. And you must be ready to be a good listener, not speaking most of the time.

You may, for example, start the interesting conversation by saying, “Mom, tell us how you keep our family together when we were small”, or “Dad, how ddi you spend time with our family when we were tiny children?“ If anyone is disinterested, for which you must be on the lookout, you can ask that someone what he thinks of the conversation. If his answer is short, like “Interesting”, ask him to tell the gathering what he finds interesting.

You may need to pay for the gathering to get it going. Paying some money is certainly worthwhile for you to share your love and joy with your family members. Later, you may suggest that family members pay a share of the gathering, or take turns to pay for the gathering. If any of your family member is unable to pay his share due to financial difficulty, you may secretly pay for him without others knowing so that he will not feel embarrassed.

If anyone does not attend the gathering, you can suggest a heavy fine. You may say something like “The gathering is in honour of our dad and mom who sacrificed much for our well being. It is insulting to them if you don’t attend.” Of course you dad and mom won’t be paying for the gathering.

If you follow these golden guidelines, you will make your family members more loving and caring for one another. The guidelines are:

Recognize that different people, even your family members, have different needs and aspiration. Let them live the lives they want. Do not force them to live the lives you want.

Say something pleasant and truthful in their presence. Do not say anything that may hurt their feelings or sensitivities. Organize family gatherings regularly. Mobile phones are not allowed in such gatherings. Lead the conversation so that everyone will enjoy the gathering.

But how would you develop these skills or abilities. These skills or abilities are related to mental clarity and internal force. If you have mental clarity, not only you realise the importance of having a happy family, you are also in a better position to acquire the skills or abilities for it.

You need internal force to learn the skills and carry out the abilities. If you just know that having a happy family is important, that is not enough. You must be able to make your family happy. Internal force will give you the necessary energy.

The training in our school gives us mental clarity and internal force. They will make our family happy if you carry out the suggestions mentioned above. Having a happy family life is a wonderful value to cherish. But you need to put in some effort to be successful.

Happy Family Life

Grandmaster Wong, his wife his son and daughter-inlaw and grandchildren

The questions and answers are reproduced from the thread 10 Questions on Happy Family Life in the Shaolin Wahnam Discussion Forum.