GM Andreas Hoffmann in issue 64 of Budo Sport talking about the 6 1/2 principles of Weng Chun Kung Fu.

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GM Andreas Hoffmann in issue 55 of Budo Sport talking about Weng Chun’s 18 Kiu Sao concepts.

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Train Weng Chun at a London Kung Fu School

Yao and Gong are terms that express a quality of energy. Yao is translated as softness while Gong is translated as hardness. Soft is typically associated with Yin while hard is viewed as being Yang. Without hardness there can be no softness.

Without softness there can be no hardness. Just as Yin and Yang are continually interacting and changing, so hard and soft blend together. When this interchange of opposites occurs, it gives rise to the spiral. When interactions reach this stage of evolution the dualistic traits become indistinguishable as the components of the interaction merge in to a new, unified entity.

Smoothness of motion is characteristic when yao and gong are properly combined. Naturally there are appropriate times for predominantly hard motions and there are appropriate times for predominantly soft motions. Excessive use of “hardness” leads to a rigidity of the body coupled with a loss of sensitivity, mobility and power.

Excessive use of “softness” causes strikes to be ineffectual, lacking penetration. Hardness and softness, yao and gong, must be evenly balanced, mutually supporting each other. Hard and soft must also be balanced in the heart, balancing ferocity with gentleness, immovability and rigidity with pliability, adaptability. The soft (yao) is the conduit for the hard (gong). Arrive with the soft first then follow up with, and bring the hard (gong) out through the soft (yao).

The principle of yao and gong, hard and soft are also found in the practice of balancing movement with stillness, tension with relaxation. The mind is cultivated by using both stationary and moving meditation while the body is transformed by alternating tension and relaxation within given postures and movements.

This alternating of tension with relaxation produces improved flexibility through the muscles tendons and ligaments making the body extremely supple yet strong while generating abundant internal energy.

Train Weng Chun at a London Kung Fu School

When one first looks upon the Chi Sim Weng Chun logo, he undoubtedly notices the tiger in the center of the symbol before anything else.

The words around the top are an after thought once the image of the tiger is before him, as is much of the rest of the logo, including the Chinese character positioned next to the tiger. Nothing else seems very relevant to the average person looking at the symbol of Chi Sim. A martial artist might pay some attention to the character next to the tiger as well as to the words, and then would probably stop, not comprehending the depth of meaning behind those words.

Many martial artists would also see “Shaolin” and “Weng Chun” and dismiss the possibility of the two being connected in any way, shape, or form. The Chi Sim logo however symbolises the art’s Shaolin roots in ways many would not imagine. The logo itself is much more than words and two pictures. This article will examine the meanings behind the Chi Sim logo for all to see.

The entire logo can be verbally pictured with five apparently simple sentences as follows:

Everything in the logo is contained within a circle. Written across the top of the circle are the words “Weng Chun Kung Fu”. Across the bottom of the circle is written “The Internal Power of Shaolin”. In the middle of the circle is the aforementioned picture of a tiger, crouching as if ready to pounce upon its target. To the right of the tiger is the Chinese character for Eternal.

Not much to it, right? You will soon see that is far from true. There is much more to understanding the logo than five sentences.

Let’s examine the words more closely. Weng, means Eternal, Everlasting, or Perpetual. This is the same Eternal as the Character mentioned above.

Chun, means Spring (the season). Put together, Weng Chun means Everlasting Spring, referring to a continual rebirth of everything, reflecting the Chan reality of impermanence and the nature of change. Kung, meaning Skill, is next, followed by Fu, meaning Effort.

Together, Kung and Fu refer to the skills one acquires through hard work and effort. Kung Fu also emulates the idea of Karma in that what one does today affects him tomorrow. If he trains hard today, tomorrow he has skill. If he is lazy today, tomorrow his health could be adversely affected.

In Chan, this is the principle of cause and effect, or, action and consequences. Internal Power – This appears self-explanatory, but is it? It generally refers to the flow of Chi throughout the body and the universe, harnessing one’s life force to work for him. But, Internal Power also refers to the specific knowledge of combat and health that Chi Sim training provides the student.

Chi Sim Weng Chun is a complete system incorporating several principle training areas. The first is focused on fitness and health. Health is categorised as both internal and external, with exercises devoted to developing both, through breathing and physical training. The phrase Internal Power also covers the soft and internal aspects of the Chi Sim system for self-defence.

The Chi Sim system teaches students to harmonise with an opponent’s energy rather than meet force head-on. Therein lays the soft training, learning to receive an opponent’s power without allowing it to influence the student’s own structure. The focus on internal training teaches how to use the whole body for power, learning to unify the limbs and trunk into a more efficient tool.

Shaolin – Now why is this word in the same logo as Weng Chun? How are the two related? Unfortunately many people, martial artists included, equate modern Wushu (i.e., Jet Li) with Shaolin. Wushu is a sport, not real combat. It is fun to watch, but not everyone can practice it.

Shaolin consists of training one to be in harmony with reality, and modern Wushu does not have real skill for combat applications and is far from real combat. While Wushu has some Shaolin moves, it is not true Shaolin. It focuese on acrobatic demonstration rather than efficient martial science.

True Shaolin Martial Arts consists of three things. These are referred to as the three treasures of Shaolin. The treasures are Chan (Zen), Health, and Combat. Health refers to both the internal and external health benefits one receives from practicing Shaolin.

Combat refers to the hand to hand combat methods developed and practiced by the Shaolin monks for centuries, Weng Chun being one of the most advanced of these systems. The Shaolin monks also developed these combat methods as an extension of their Chan studies.

Chan focuses on removing illusions to discover reality, and nothing is more real than life threatening fighting. Remember what Weng means? We don’t see too many 60 year-olds practicing Wushu – yet, we do see 60 year-olds practicing Weng Chun.

Now let’s look closer at the two images within the Chi Sim Logo. First is the tiger. Tigers have long been a symbol of power and strength throughout many cultures. This particular image of the tiger is what makes it important for the Chi Sim logo.

The tiger is poised as if ready to leap at its prey. It is ready to strike, but not ignorant of its surroundings. This is one of the key ideas of Chi Sim, “Maintain your space but keep your focus.” In the Chi Sim system, the circle represents awareness of surroundings together with maintaining and creating space. The crouching tiger within the circle reminds practitioners of the importance of circular structure for health and combat. The tiger is also searching for a bridge, seeking to close the distance to its prey as easily and safely as possible. Tigers do not attack head on, but from an advantageous angle so they are safe and more successful. If you look at a tiger, it will circle until it can find another bridge from which to attack. This is but a part of the tiger’s symbolism.

It also represents the body methods of Chi Sim. The tiger is relaxed yet ready, low but can attack high, subtle but powerful. The tiger also reminds the viewer of another creature due to its particular pose within the Chi Sim logo. This creature is the dragon. The curved posture of the tiger is also reminiscent of the dragon’s most seen pose, curved and poised to strike.

The dragon, according to Shaolin philosophy, is invisible, but it is present with the tiger. Where the tiger represents the visible aspects of Shaolin (combat), the dragon represents the invisible, internal aspects of Shaolin (Chan and health). }For Chi Sim these are the 10 wisdoms of the art and the internal power. The dragon and tiger exist in harmony with each other in the Chi Sim logo.

The tiger’s curved posture, from its tail to its foremost paw, also draws a line making the circle into the Yin Yang, referring to the harmony that Weng Chun practitioners use to defeat their opponents rather than clashing with them. The tiger and dragon are one as Chan, Health, and Combat.

There can be no doubt that Shaolin and Weng Chun are part of the same whole. The next visual image is the character Weng. The character represents the triangles of Weng Chun. The triangle represents the focus within the space of the circle and using angles to penetrate space.

Many of Weng Chun’s physical structures require the body to take on triangular shapes to achieve maximum efficiency. Weng also implies space as well though. The symbol itself covers all dimensional space, reminding one to be mindful of his space while in combat situations, keeping his focus while maintaining his space.

The Chi Sim expression of three-dimensional space is reflected in the traditional Shaolin concepts of Heaven, Man and Earth. The Tiger and the Character together create another facet of symbolism. In addition to the above reference about how a tiger will attack, the symbols remind us to be similar to the tiger, always circling the opponent for a vantage point, searching for the bridge and then closing that gap from that vantage point rather than rushing straight in.

This is the proper way to engage and finish an attacker. While circling, one’s triangles must remain aligned (observe the Tiger’s paws), ready for the pounce. This is called maintaining one’s space without losing focus. The images combined introduce circles into Weng Chun thought, but why? Many people equate fighting with being direct and straight on, but circles are not direct. How can circles exist within Weng Chun? Simply put they are a strategic tool used to help with tactics in combat.

They are also part of the health aspects of Chi Sim, as its Shaolin roots make the art a vessel for improving one’s health as well as skill. Circles are also continuously flowing and never ending as opposed to the angled corners of a triangle. Intimately connected, circles and triangles work together as Yin and Yang. We shouldn’t tense up during a fight or in practice, but we should stay relaxed and fluid to help maintain our health and self-defence.

That is the Chi Sim Logo. Five sentences explained in four paragraphs. The logo and its explanations are simple and to the point, yet they evoke more thought than one realizes. Chi Sim Weng Chun is the same way. Every motion is related to Chan, Health, and Combat – the three treasures of Shaolin.

Train Weng Chun at a London Kung Fu School

In Honor of, and respect for, Grand Master Wai Yan, we dedicate this page.

With heavy heart the Chi Sim Weng Chun Kung Fu family informs the martial arts community that Grand Master Wai Yan has passed away. He departed this world in early 2004 at over 90 years of age. Grand Master Wai Yan lived in Mei Foo Sun Chuen, Lai Chi Kok, Kowloon in Hong Kong and is survived by four sons and one daughter.

His life celebrated Weng Chun with a brilliance and humility rarely seen in the martial arts world of today. Grand Master Wai Yan gave a home to Weng Chun when he established Dai Duk Lan by bringing together three Grand Masters of Weng Chun, Lo Chiu Woon, Chu Chong Man and Tang Yick.

With these three Grand Masters passing their knowledge to him, while simultaneously living and training for over 20 years with Chu Chong Man, the late Wai Yan worked for unity in the Weng Chun kung fu system. Grand Master Wai Yan became the first practitioner of Chi Sim Weng Chun to unite the three major families.

Ever modest and mindful of the debt he owed to past generations, he organised a yearly celebration of Damo’s (Bodhidharma) birthday in the Dai Duk Lan as a reminder of the Shaolin roots of Chi Sim Weng Chun.

He shared his passion and joy for Weng Chun through his ability to show us the nature of Mind by using the reality of combat, keeping with the traditions of Shaolin kung fu. While preserving the ancient Shaolin teaching methods of the system, his teaching was also scientific and contemporary in approach.

The key to his teaching was always found in his heart-to-heart transmission, a treasure of Shaolin martial arts, showing his students the nature of their heart with humor and compassion.

Grand Master Wai Yan’s dedication to training and experiencing energies enabled him to develop great skill over his lifetime. Whenever students came to visit (especially students from great distances), regardless of what the Grand Master was wearing or the time of day, he would immediately want to play Kiu Sau to test the student’s skill and development while away.

Grand Master, the words “Thank You” cannot even scratch the surface of the debt we owe you.It is our sincerest hope that we can share our art with the passion, dedication, and character that you showed in your life.

Energy comes, energy plays, and energy goes. Even as this energy goes on to a new form, its impact will always stay in our lives. It will live on in the hearts and minds of the people who experienced the man, the Sifu, and the Master, known as Wai Yan. We miss you.

Your spirit will live with us, always as Weng Chun – an eternal season of rebirth – in our hearts.

Grand Master Andreas Hoffmann

Train Weng Chun at a London Kung Fu School

Some contemporary critics have suggested that there can be no Shaolin connection between Chi Sim Weng Chun and Hung Fa Yi Wing Chun simply because they do not look the same and do not share the same surface choreography via like forms and training sets.

This is a common error made by novice researchers who believe shapes, forms, and names of techniques alone determine a system of martial science. In truth, a martial system cannot be assessed in terms of shapes and forms alone. A Great Dane doesn’t look much like a Bull Mastiff, but they are nearly identical with 99.9% identical genetic code and can interbreed.

Wherein their surface appearance may seem significantly different to the non-scientist, at the cellular level and lower, they share much in common and come from the same roots – so much so, that they are classified as the same species.

There are five basic wisdoms of Shaolin that any true researcher will recognise: Faat (reality and methods) of Heaven, Man, and Earth, Lai (principles), Yi (meanings and concepts), Ying (shapes and forms), and Sup (expression and showmanship).

These wisdoms can be used to identify or disprove a Shaolin connection between these two systems, and, at the same time, highlight some of their differences. Inexperienced researchers may start with the fourth wisdom (shape and form) and disseminate their research based on surface differences based on individual expression.

All five wisdoms must be understood in depth to make an informed comparison. Before employing such a comparison, it is first wise to look at the overall combat strategy of each system.

A Common Strategy

Both systems recognise and use the reality of heaven, man, and earth, in the form of time, space and energy technology to obtain a superior battlefield position and to maintain universal harmony. Chi Sim strategy focuses on bridges based on time, space and energy to accomplish this strategy.

Hung Fa Yi uses Five Elemental Battle Arrays called Ngh Jeung Chiu Meen Joi Yeng to accomplish the same, but with an emphasis on maximum economy of motion and resources. Both systems recognise their Southern Shaolin roots but have been taught over the last 350 years separate from one another, yet both share a common strategy based on time, space, and energy.

Their methods for training are different, as are their expressions, but their knowledge of how to employ time, space, and energy control is quite similar and certainly Shaolin in their heaven, man, and earth perspective.

Similar Methods

True indoor students of Shaolin always started their training with a rigorous understanding of methods and realities. These students were referred to as Kuen Faat Dai Si – both Chi Sim and Hung Fa Yi practitioners recognise this term. Outdoor students, known as Kuen Sut Dai Si began their training with a technique and drilling focus.

They were equipped to use a system, but not to understand it to any degree of depth. As indicated above, the faat of both Chi Sim and Hung Fa Yi is described by the Heaven, Man, and Earth metaphor. The earth component represents the beginning or root of everything in the kung fu. It is the overall foundation, consisting of both identity and gravity.

Gravity defines the shape, form, and function of every organism in relation to its environment, and kung fu is no different. In turn, shape, form, and function become identity. Identity is really a human anatomical recognition of time, space, and energy that gives rise to self-identity. It must be recognised, but not fixated upon.

Eventually, the practitioner must transcend self-identity to appreciate universal reality. Both systems teach a need to know self, but remain detached from it to prevent the distortions that ego can bring to combat reality. Full comprehension of gravity is essential to knowing self. The human component of Heaven, Man, and Earth faat represents energy. It cannot be destroyed – only changed.

Both systems prefer to harmonize ever-changing energies rather than resisting them, and both recognise all five fundamental energies: wood, water, fire, metal, and earth. Each understands that energy represents potential. From a martial arts perspective, humans are merely expressions of potential energy and all are interconnected.

The heaven component of Heaven, Man, and Earth faat represents the interplay of time, space, and energy. They are universal constants. They make up reality. Every tool in martial arts employment is time, space, and energy dependent. This is a Shaolin concept and a Chan philosophy construct for understanding reality. The final faat is Hou Chuen San Sau.

Both systems insist that learning can only be done face to face with the teacher. Literally translated, Hou Chuen San Sau means the “mouth passes on and the body receives.”

Compatible Concepts

Chi Sim Weng Chun is guided by 6 ½ principles that view all action and motion as an opportunity. Tai (lift) is viewed as an opportunity to lift an opponent’s weapons and structure. Got (down) represents an opportunity to sink the opponent’s center of gravity downward. Kit (open) is seen as an opportunity to open a flanking opponent’s center and to flow to the outside to open him up if he counters. Laan (close/obstruct) becomes an opportunity to close down an opening attack, while Dim represents an opportunity to hit a charge. Wun (circle) represents and opportunity to turn an opponent’s structure and energy. The ½ point, Lau (flow) is the most important principle. It connects the other six. All of the above motions and actions must flow from one to another to be effective.

All of these principles are completely compatible with Hung Fa Yi training, although their use of time, space, and energy is different. Hung Fa Yi Wing Chun employs an additional guiding principle of Economy of Motion – the least amount of energy in the shortest space and time.

Concepts are more descriptive than principles. They allow for more focused comprehension. Chi Sim Weng Chun accomplishes the focus of the 6 and ½ principles with 18 definitive Kiu Sau. They specifically describe the actions and motions of the 6 and ½ principles, as well as their interactions. Chi Sim also employs the Heaven, Man, and Earth concept for both height and range determination.

Visually Different Shape and Form – Definitely Related Beneath the Surface

On first examination, Chi Sim’s broadly flowing shape and form appear significantly different than Hung Fa Yi. They represent the classical Shaolin expression of employment of circles to cover the gates and encounter the bridge. Chi Sim shapes and forms are best described as circles enfolding triangles. Hung Fa Yi’s shapes and forms are best described as triangles enfolding smaller circles.

The Wing Chun formula and the Chiu Meen Deu Yeng/ Chiu Meen Jeui Yeng alignments use angles to cover the gates. If the practitioner’s position does not allow the immediate use of angulation, a circle can be employed to obtain it. At a Wing Kiu level, the circle can be bypassed because the formula and Jeui Yeng positioning have already guaranteed the space and time for immediate Chum Kiu destruction of the opponent’s forces.

A Common View of Sup (Expression and Showmanship)

For both Chi Sim and Hung Fa Yi, this is where the human factor enters the process. Both focus their training on science, yet recognise that humans are not machines and cannot purely express science. Their attempts to do so represent showmanship. As such, human expression is art, rather than science. This is most definitely a Chan recognition of reality.

After employing the Shaolin wisdoms to peer beneath the surface at these two systems, insiders consider them to be brothers with the same father (Shaolin) as creator. Traditional Shaolin is based on application and reality. Nothing is prearranged. Training must focus on the space, time, and energy offered, rather than that which is desired. Both Chi Sim Weng Chun and Hung Fa Yi Wing Chun fully understand and employ these wisdoms. They share much more in common than the sum of their differences.

Hung Fa Yi Wing Chun begins conceptual definition with the construct of the Wing Chun Formula. It is the formula that allows the Hung Fa Yi practitioner to express ultimate economy of motion. The formula gives rise to Hung Fa Yi’s Gate Theory.

Chi Sim also employs similar gate theory, but does not incorporate the same emphasis on absolute economy of motion. Like Chi Sim, Hung Fa Yi also uses the Heaven, Man, and Earth concept for height determination, but the Six Gate Theory of Hung Fa Yi gives rise to Chiu Meen Deui Yeng and Cheu Meen Jeui Yeng triangulation for range determination.

Chi Sim Weng Chun and Hung Fa Yi Wing Chun are the only two Wing Chun systems found to date that begin with Chan philosophy and the faat (reality and methods) of Heaven, Man, and Earth. It is interesting to note that faat for both systems is completely rooted in their combat strategy. Every completed exercise and drill is performed in the precise space and timeframe those same motions and energies will be employed in battle.

There is no need to remove the “system” from the Kung Fu before going to battle, because the system has already provided the necessary skill challenge conditioning.

This article was written by Benny Meng of the vtmuseum

Train Weng Chun at a London Kung Fu School

We at the London Weng Chun Kung Fu academy wish all the students and instructors a Merry Christmas and a prosperous New Year.

Holidays Opening Time

Thursday 23rd December at 19:30 is the last training day.

We are closing from Friday 24th December until the 6th January 2012.

Training start again on Thursday 6th January 2012 at 19:30

Enjoy your holidays and we hope to see you back in training soon.

Train Weng Chun at a London Kung Fu School

Kung Fu Xmas dinner is booked for this Friday 17th December. Table booked for 7.30pm at viethoarestaurant.co.uk/bar.html. Everyone is welcome. Send a little note or let Bruce know if your coming along.

The nearest tube station is Old Street. The restaurant is on Kingsland Road.

Train Weng Chun at a London Kung Fu School

Georg demonstrated the Fa Kuen form at the Meisterschaften in Gevelsberg, Germany in 2008. Enjoy it!

Train Weng Chun at a London Kung Fu School

Here are Weng Chun Kung Fu techniques of the month for October. This month’s topic is Sanda(Lai Tai)

Train Weng Chun at a London Kung Fu School

Saturday December 4th:

The last Weng Chun seminar of 2010 with Bruce Cat.

Cost: £25

Time: 12:30 – 18:00

Focus of the seminar is on Luk Dim Poon Kuen and there is also an opportunity for grading 1-3.

The seminar is open to all levels.

Please let Bruce know if you are attending.

Train Weng Chun at a London Kung Fu School