Tag Archives: Kung Fu

A CHILD PRODIGY

Grandmaster Wong Kiew Kit

The Way of the Master, written by my Sifu, Grandmaster Wong Kiew Kit, is now officially launched.

You can order the book through Amazon or write a review.

You can also read more delightful stories, or order the special edition directly.

Please enjoy one of the memorable stories from my Sifu’s book below:

A CHILD PRODIGY

(reproduced from http://shaolin.org/general-2/way-of-master/way27.html)

Myself

Myself in the 1940s



Many people were very kind to regard me as a kungfu genius. Only a few people knew that I was called a child prodigy long before that. I knew how to read Chinese even at the age of three due to my father’s and mother’s informal coaching.

One day, soon after my recovery from my long illness after falling into a huge monsoon drain, my parents took me to see my father’s friend who was a restaurant stall owner at the New Life Plaza at Cintra Street in Penang. The New Life Plaza has now given way to residential flats, but in the 1940s and 1950s, it was busy with hawker stalls.

My father was talking with his friend who was chopping barbequed meat for his customers. I couldn’t recollect what their conversation was, but I could remember my father saying I could read Chinese, which is a formidable feat even for adult learners as the Chinese written language does not have an alphabet and readers have to recognise each one by itself of at least a few hundred characters.

“What, a small boy of three can read Chinese!” The restaurant owner found it hard to believe.

“Yes, that’s true,” my father replied.

“I can’t believe it!”

“You can test my son.”

“Well, boy,” my father’s friend looked at me kindly. “Can you tell me these characters?” He pointed to a row of big Chinese characters on his signboard.

“Yeit ting ho fan tim (一定好饭店).” I read each Chinese character loudly and slowly. They meant “Certainly-Good Restaurant”.

The man was astounded.

“Just three years old, and you can read Chinese characters! A real child prodigy!”

He promptly cut a large piece of “char siew”, which literally means “fork-barbeque”, i.e. a piece of meat that was being forked to be barbequed, hanging in a showcase in front of his restaurant, and passed it to me.

“Child prodigy, please enjoy this piece of char siew,” he graciously said.

Years later, when I told my wife this old story, she went to town and on her return, she gave me a nice piece of barbequed meat.

“Child prodigy,” my wife said, “Please enjoy this piece of char siew.”

My family

My father and mother, myself and my wife, my sister and her husband, and my three eldest children in the 1980s


You can read more stories at our Discussion Forum. Here are details to order the special and limited edition. This edition will not be reprinted once it is sold out.

GOOD PAIN AND BAD PAIN

(reproduced from http://shaolin.org/answers/ans16b/dec16-1.html)

Question

On another topic, can you please elaborate on good pain and bad pain. Some students, without proper understanding, give up training chi kung when they experience pain.

— Sifu Sippe Douma, New Zealand

Answer by Grandmaster Wong Kiew Kit

For convenience, pain may be described as good or bad. Good pain is beneficial, and bad pain is harmful.

When a practitioner has generated a vigorous chi flow, the chi flow will break through blockage. In the progress, good pain may result. On the other hand, bad pain is due to illness or injury, or to wrong practice.

Good pain is mild, and is actually quite pleasant, though it is painful. Bad pain is severe, and is unpleasant. This is an academic description, and may not be meaningful to those who have no experience of good and bad pain. A better way to differentiate between good pain and bad pain is though direct experience.

Initially a practitioner may not differentiate good pain from bad pain easily, but with increased experience he will have no difficulty.

An analogy is the sour taste of an orange. An orange can taste sour because it is good, or because it is bad. Like good pain and bad pain, good sour taste and bad sour taste are actually different, but because of the limitation of words we still use the same terms, “pain” and “sour taste”.

A person who had not tasted an orange before would be unable to tell whether the sour taste of an orange was due to an orange being good or bad. But with experience of tasting some oranges, he would have no difficulty telling the difference.

What should a practitioner do when he feels good pain. He continues his training. When the blockage is cleared as he recovers from his illness or injury, the pain will disappear. But if the pain is bad, he should slow down or stop training until the situation improves.



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.

ADDRESSING FAMILY MEMBERS

(reproduced from http://shaolin.org)

I made a mistake regarding addressing family members, and of course it is not late to correct it. Chee Seen’s students, like Hoong Hei Koon and Lok Ah Choy, addressed Ng Mui, who was Chee Seen’s sijia (elder kungfu sister) as sipak (elder kungfu uncle) and not as siguma (elder sister of father).

Hence, you should address the senior female kungfu sister of your sifu (kungfu teacher) as sipak, and the junior female kungfu sister of your sifu as sisook, and not as siguma and sigujie as we have been doing. For example, the students of Leo (Sifu Leonard Lackinger) would address Joan (Sifu Joan Browne) as sipak. Joan’s students would, of course, address Joan as sifu.

We are proud (in a good way) that we are one of the very few kungfu and chi kung schools today that keep this tradition, which, amongst other benefits, contributes to our effectiveness in learning and in everyday life. It is rude to call your sifu by name, whether talking to him or her personally, or talking to other people. Your sifu, who has brought you good health and happiness, is always addressed, with a sense of pride and gratitude, as “Sifu” when talking to him or her, and as “my Sifu” when talking to others.

Grandmaster Wong Kiew Kit
1st December 2016

 

HOW TO PREVENT OVER-TRAINING

(reproduced from http://shaolin.org/general-3/over-training02.html)

chi kung in China

A chi kung class in China



“Less is More” is often true in our school. The principle can be interpreted in many ways.

One way of interpretation is that although we practice our chi kung for only 10 minutes, we have more benefits than most other students who practice for an hour in most other schools.

How do we justify that our students have more benefits although they spend less time in their practice? Our students, for example, overcome their illness, attain good health, vitality and longevity, and find joy in their daily living, whereas other students don’t.

As expected, other people who do not bother to find out whether our claims are true, may think we are boastful and arrogant, and some may become angry. As I have often said, that is their problem, not ours, and we are not going to waste our time on them. I am just stating the truth.

Another interpretation, which is relevant to our topic here, is that by performing less than our potential, we get more benefits. This is very different form what most people conceptualize. Most people, if they are dedicated to their training, want to get the most from their practice. For us, we may not want to get the most but we enjoy our practice!

If we get the most from our practice, we over-train, which results in our getting less benefits at best, or harmful effects at worst. More often than not, the result of over-training is harmful effects rather than less benefits.

Let us quantify our practice. Take the practice and the result of a student who attends my intensive course or a regional course as 100%. If he practices at 100% and gets 100% of the result, it will lead to over-training, usually with harmful effects. In other words, if he practices at home the way he practices when learning at my intensive course or a regional course, and gets the same benefits at home he gets at my intensive course or regional course, he will over-train.

What should he do? He should train at less than his potential, like at 30% instead of at 100%. He will also get about 30% of the potential benefits.

30% here is a guideline. It may be 25% or 35% or at whatever percentage he feels is right for his best benefits.

There are two points worthy of note. 30% of a student is different than 30% of a master. A master’s 30% may be a student’s 300%.

One may ask how a practitioner can reach 300% as the maximum is 100%. 100% is the maximum amount of benefits of the student at a given time. This is his potential at this time. 300% means three times the potential of the student at that time. In other words, a master’s 30% is 3 times the potential of a student.

A second point to note is that as a practitioner progresses, his benefits will also increase though he may operate at 30% all the time. 30% three years later may be 200% now. In other words after three years the benefits a person gets are twice his potential now although all the time he operates at 30%.

Why do I teach at 100% at an intensive course or a regional course, and then ask students to practice at home at 30%? There are two main reasons.

One, I teach in an intensive course or even a regional course in a few days or even a few hours material that will need a few years to practice. In other words, participants at an intensive course or a regional course learns in a few days or a few hours a certain amount of material. He needs a few years to practice at home the same amount of material.

Two, participants at my intensive course or a regional course range from beginners’ level to masters’ level. The masters already teach some of the techniques of the course to their own students at their regular classes. Among other benefits of the course, the masters improve on the skills in performing the techniques. Beginning students focus more on the techniques. Hence, because of the difference in skill level, 30% benefit of the masters can be 300% benefits of the beginners although they perform the same techniques.

If some one earns 2000 euros a month, 30& is not much, which is 600 euros. But if he earns 100,000 euros a month, 30% is 30,000 euros, which is a lot of money to most people.

Translated into chi kung benefits, it is as follows. About 20% of all chi kung practitioners in the world practice genuine chi kung, but of a low level. The other 80% use chi kung techniques to practice gentle physical exercise, often without their own awareness. Someone of this genuine but low level chi kung gets 2000 units of benefit a month, If you operate at 30% you get 30,000 units of benefit a month. If you work at 100%, which is not recommended as it will lead to over=training, you get 100,000 units of benefit a month.

Now, is it legitimate to say that other students of low level chi kung get 2,000 units of benefit a month, whereas our students operating at 100% get 100,000 units of benefit a month? 100,000 is 50 times 2,000. In other words, is it legitimate to claim that our chi kung is 50 times better than the low level chi kung practiced by others?

Let us take the most crucial element of chi kung, i.e. energy flow. Students at my intensive course or a regional coruse can generate an energy flow on the very first day of the course. If students of other schools can generate an energy flow after 50 days, it will be very good result. They can’t. Hence, it is legitimate to say that the chi kung practiced by our students is at least 50 times better than that of other schools!

It should be noted that our certified instructors can also help their students generate an energy flow on the first day of the students’ learning. But in regular classes of a few months, for the benefit of the students, our instructors normally take a longer time to do so, whereas I have to do so on the very first day because my courses last for only a few days or hours.

How do we lower our practice to about 30%? An excellent way is not to enter deeply in a chi kung state of mind. You can approach the issue as follows.

First, enter into a chi kung state of mind while you are performing chi kung, about half as deeply as you normally do. You will then operate your chi kung at about 50% of your potential. Using this as a guideline, the next time you practice chi kung, enter into a chi kung state of mind about half as deeply of what you did. Hence, you operate at about 25%.

It is worthy of note that we practice chi kung for its wonderful benefits. If you practice at 100%, i.e. at your potential, you may feel extraordinary for a short time but eventually you may harm yourself. Working at about 30% or at whatever level you feel it suits you, you will get the best benefits to enrich your daily life.

Grandmaster Wong Kiew Kit
26th Novemner 2016

five-animal play

Chi kung that is fun

80-YEAR OLD WOMAN AGAINST ABLE-BODIED YOUNG MAN

(reproduced from http://shaolin.org/video-clips-13/general/80-year-woman.html)

How would a 80-year old woman fight against an able-bodied young man?

Unless she has tremendous internal force, a 80-year old woman would be no match against an able-bodied young man. Her hits on him would have no effect, unless she hits his vital points.

So, she has to use tactics. One useful tactic is to hit and run. Another useful tactic is “to sound east but strike west”. A third tactic is to strike his vital points.


Please click the picture or the caption below to view the video

80 Year Old Woman against an Able-Bodied Young Man from Wong Kiew Kit on Vimeo.

WOULD YOU CONSIDER GRATITUDE A VERY IMPORTANT ATTITUDE?

(reproduced from http://shaolin.org/answers/ans16b/nov16-2.html)

Question 4

Would you consider gratitude a very important attitude?

– Sifu Sippe Douma, New Zealand

Answer by Grandmaster Wong Kiew Kit

Yes, it is a very important attitude, more important and more influential than what many people think. It is also an attitude we cultivate and cherish in our school, and the evidence of its benefits can be clearly found if we examine closely.

I have led a very happy life, and I sincerely believe one very important reason is that I am always grateful. I am very grateful to all the divine beings who are so very kind to guide and protect me, my family and our school. I am very grateful to all my teachers who passed the wonderful arts to us. I am very grateful to all my students who have shown much dedication in their practice and have shown much respect and care for me. I am very grateful to you for taking time off work to show me beautiful New Zealand and for paying almost all my meals.

On the other hand, those who are ungrateful suffered the bad karma of their ungratefulness, though some may never realise it. It is helpful to remember that there is nothing religious or superstitious about karma. It means cause and effect.

The effect is immediate. When a person is ungrateful, he has resentment. The person he should be grateful to may not know it, but his resentment immediately makes him less peaceful and less happy than what he should be. Severe or prolonged resentment brings forth physical or emotional illness.

When a person is grateful, the immediate effect is that he is appreciative, resulting in his feeling more peaceful and happier than other times. It contributes to his good health and longevity. In the history of our school, I came across some people who were ungrateful, and they did not have good karma. Here is one example. A woman had cancer, but after learning chi kung from me, she recovered. Besides taking my regional course, she also took a special course from me, for which I charged her only US$1000 instead of the usual US$5000 for a personalised course. I also transmitted chi to her from a great distance for free to help her to recover. But she paid me 1000 Canadian dollars instead of 1000 US dollars, despite the organizer telling her and she knowing it beforehand.

Later her cancer relapsed. She phoned me asking whether I could continue to transmit chi to her. I replied that I would consider. Had she asked me again I would continue to transmit chi to her for free, despite her breaking her promise and showing ingratitude. But she did not ask again. Her breaking her promise of not paying the agreed sum might have affected her thinking. I later learned from the organiser that she died from cancer.

QUALITIES OF A GOOD MASTER

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

Sifu Lai Chin Wah demonstrating the Kwan Tou

A priceless photograph showing Sifu Lai Chin Wah demonstrating the Kwan Tou. Sifu Lai Chin Wah was Sifu Wong’s first kungfu teacher. Sifu Lai was better known in kungfu circles as Uncle Righteousness.

Having a good master is definitely a tremendous blessing in kungfu, taijiquan and chi kung training. As mediocre instructors are so common nowadays – some even start to teach after having attended only a few week-end seminars – finding a great master is like finding a gem in a hay stack. Here are some guidelines to help you find one.

A LIVING EXAMPLE

A good master must be a living example of what he teaches. A kungfu master must be able to defend himself, a taijiquan master must have some internal force, and a qigong master must exhibit radiant health, as these are the basic qualities these arts are meant to develop.

A master of kungfu, taijiquan or qigong does not enjoy the luxury of many coaches in modern sports like football and athletics who often cannot dribble a ball or run a race half as well as the students they teach. There are also some kungfu, taijiquan or qigong instructors today who cannot perform half as well as their average students, but they are certainly not masters, although as a form of courtesy they may be addressed as such by their students, or the general public.

UNDERSTANDING DIMENSION AND DEPTH

Besides being skillful, a good master should preferably be knowledgeable. He should have a sound understanding of the dimension and depth of the art he is teaching, and be able to answer basic questions his students may have concerning the what, why and how of their practice. Without this knowledge, a master will be limited in helping his students to derive the greatest potential benefits in their training.

However, especially in the East, some masters may be very skillful, but may not be knowledgeable. This is acceptable if we take the term “master” to mean someone who has attained a very high level in his art, but who may not be a teacher.

The reverse is unacceptable, i.e. someone who is very knowledgeable, but not skillful – a situation quite common in the West. A person may have read a lot about kungfu, taijiquan or qigong, and have written a few books on it, but has little kungfu, taijiquan or qigong skills. We may call him a scholar, but certainly not a master.

Sifu Ho Fatt Nam

Sifu Ho Fatt Nam demonstrating “One-Finger Shooting Zen”, a fundamental internal force training method in Shaolin Kungfu. Sifu Ho was the other Shaolin master whose teaching on Sifu Wong was decisive. To honour his two masters, Sifu Wong name his school Shaolin Wahnam.

SYSTEMATIC AND GENEROUS

The third quality of a master as a good teacher is that he must be both systematic and generous in his teaching. Someone who is very skillful and knowledgeable, but teaches haphazardly or withholds much of his advance art, is an expert or scholar but not a good master.

On the other hand, it is significant to note that a good master teaches according to the needs and attainment of his students. If his students have not attained the required standard, he would not teach them beyond their ability (although secretly he might long to), for doing so is usually not to the students’ best interest. In such a situation he may often be mistaken as withholding secrets.

RADIATES INSPIRATION

The fourth quality, a quality that transforms a good master into a great master, is that he radiates inspiration. It is a joy to learn from a great master even though his training is tough.

He makes complicated concepts easy to understand, implicitly provides assurance that should anything goes wrong he is able and ready to rectify it, and spurs his students to do their best, even beyond the level that he himself has attained.

HIGH MORAL VALUES

The most important quality of a great master is that he teaches and exhibits in his daily living high moral values. Hence, the best world fighter who brutally wounds his opponents, or the best teacher of any art who does not practise what he preaches, cannot qualify to be called a great master.

A great master is tolerant, compassionate, courageous, righteous and shows a great love and respect for life. Great masters are understandably rare; they are more than worth their weight in gold.