The history of Weng Chun Kung Fu
The history of Weng Chun Kung Fu
The history of Weng Chun Kung Fu begins with the Buddhist monk Bodhidharma, who arrived at the Shaolin Monastery in the 6th century AD. There, he developed the foundation of Weng Chun Kung Fu and Shaolin Qigong. The Shaolin monks emphasized direct experience of reality and a philosophy of natural and simple living. After the destruction of the Southern Shaolin Temple in the 18th century, the martial arts were passed down in secret. The Weng Chun system was eventually further developed by different generations of masters until the establishment of the Weng Chun Research Academy in Hong Kong. Some important figures in the history of Weng Chun include Abbot Chi Sin Sim Si, Wong Wah Bo, San Gam, and Fung Siu Ching. Weng Chun Kuen experienced a golden age in the 19th century, and Master Wai Yan played a crucial role in its further development and refinement.
Grandmaster Wai Yan
Wai Yan, born in the early 20th century into a wealthy Chinese family in Hong Kong, initially had no interest in Kung Fu due to his perception of practitioners as violent and uneducated. However, his perspective changed when he befriended Lo Chiu Woon, who was both a Weng Chun master and a Chinese scholar. One day, Lo Chiu Woon asked Wai Yan to teach his son the art of Chinese writing, and Wai Yan agreed, unaware of the consequences. This commitment led Wai Yan to become responsible for the young Lo's education and, in turn, compelled him to learn Weng Chun Kuen, which had been practiced within the Los' family tradition for generations. Initially reluctant, Wai Yan soon developed a passionate enthusiasm for this martial art. After achieving mastery in Weng Chun Kuen, he initiated a project to further refine the art. Wai Yan transformed one of his business properties, "Dai Duk Lan," into a Weng Chun Research Academy. Instead of accepting students, his aim was to gather and unite the best living Weng Chun grandmasters of his time in the academy. Together, they would scrutinize and perfect Weng Chun, free from secrecy, focusing on its efficiency. The model for the academy was the former Shaolin Monastery, where Shaolin Kung Fu had been developed and continually evaluated for over a thousand years in the Weng Chun Hall. Thus, Master Wai Yan embarked on a search for the great Weng Chun masters to join his academy.
The 5 Dragons of Weng Chun
With Sifu Tang Yick, the project now consisted of 5 members: Sifu Wai Yan, Sifu Lo Chiu Woon, Sifu Chu Chung Man, Sifu Tam Kong, and Sifu Tang Yick. The Weng Chun masters fought, discussed, and lived together on a daily basis. They also invited Kung Fu masters from other styles to exchange experiences. The 5 Weng Chun masters of the Dai Duk Lam Research Academy were respectfully called the 5 Dragons of Weng Chun by the Chinese population. The project was pursued by Wai Yan, Chu Chung Man, and Tang Yick for twenty years. During this time, they constantly questioned their acquired knowledge and sought to fully decipher the art of combat. Their result was an evolution of Weng Chun that allows the learner to achieve even more security and ease in their self-defense. In the early 1990s, the center of Weng Chun, Dai Duk Lan, was closed. Grandmaster Tang Yick continued teaching with the assistance of Sifu Tang Chung Pak until his death on Playing Field Road, while Grandmaster Wai Yan only taught his private students.
The Legacy of Weng Chun
In the 1990s, just like many other Kung Fu styles in China and Hong Kong, Weng Chun Kung Fu began to slowly disappear. However, Grandmaster Andreas Hoffmann founded the International Weng Chun Kung Fu Association, contributing to the spread of Weng Chun Kung Fu to many countries. Recognized as such by Grandmaster Wai Yan, Andreas has taken on the mantle of preserving this heritage. Nowadays, he leads over 500 Weng Chun teachers worldwide. Some of his students have risen to the rank of masters through years of persistent and disciplined training. Through his efforts, Sigung Andreas Hoffmann has successfully preserved this highly valuable art, the strong identity of the Shaolin tradition, and the efficiency in combat.
THE HIGHEST ART OF FIGHTING, IS NOT TO FIGHT.
