Jade Dragon Shaolin Martial Arts

Five Ancestor Fist (Ngo Cho Kun) (Wuzu Quan)

There is a distinct progression of learning within the Five Ancestor Fist Style. In the beginning the focus is on physical development and the use of external force. At this level the mechanics of technique lead to the power of the technique. By this we mean the proper use of the legs, hips, back, shoulder through to the hands. As the student progresses, the expression of power evolves into a more relaxed expression that generates greater speed as well as increased power. The ultimate goal is to create an internally energetic body that allows for the expression of maximum speed and power through the use of internal energy (Qi). We utilize a very specific process to develop this level of attainment. It includes the use of Qi Gong, Neigong and specifically teaching the internal Martial art of Xing Ie Chuan. This art dovetails beautifully with Five Ancestor Fist and we teach this early on once the student “enters through the door” at proficiency level 12. Because of this progression coupled with utilizing technique and attributes of Crane, Luohan. Taizuquan, Monkey and internal work, Five Ancestor Fist is one of the most devastating and comprehensive of ALL the Chinese Martial Arts.

In general, the forms of ngo cho kun are classified into two main groups: chien (“conflicts,” used for training) and kun (“fist,” used for fighting). While all forms begin with the eight-movement qi kun opening fist set, the chien forms close with the movement known as hi li po pai (child holding the tablet), while the kun forms close with the movement known as chiao yung chiu (enticing hand). The forms are generally shorter in duration than many other martial styles. This allows the practitioner to focus on, and develop the technique, qualities and temperament required in the form itself.

During the execution of chien form movements, tension and breath are combined to strengthen the body. If properly trained, this combination simultaneously develops the “iron vest body” (ti po sha), which enables the practitioner to withstand the receipt of powerful blows, while increasing one’s striking power by integrating the five parts power into the form. Other attributes developed through the practice of chien forms are: proper body structure, breath control, coordination, unity of mind-body-spirit, correct stance, enhancement of strength, body conditioning, relaxation within activity, tension and release, physical application of the art’s principles, discipline, power, patience, perseverance and stamina

The chien forms are the core of the system, and include:

1. san chien (three battles), Tai Cho
2. tian te lin chien(heaven, earth and man battle), Tai Cho 
3. pieng ma chien(level horse battle), Tai Cho 
4. cho chien wat(ancestor battle), Damo 
5.  ho chien wat(crane’s battle), Crane
6. tit kieng chien(straight bow battle),
7.  lieng tao chien(dragon’s head battle), Tai Cho
8. hong be chien(phoenix tail battle), Damo 
9. ngo ho chien(five tiger battle), Tai Cho 
10. swi hwa chien(elegant Crane battle). Crane

The kun (fist) forms number 36 and hold fighting techniques, combinations and applications as their main focus. It is said that the kun forms are useless to practitioners who have not yet sufficiently developed themselves within the chien forms. The most common kun form is known as li sip kun (20 punches), wherein students learn how to punch with coordination and power while utilizing turning steps

Kun forms are not performed with the tension of the chien forms, but with sharp, swift movements wherein the sound of the energy is heard through the vibration of the sinews. Tan Ka Hong used to say, “lien kun pi se.” Roughly translated, this implies that with proper chien form training power and force will generate with little effort in the kun forms. The attributes developed through prolonged practice of the kun forms include: proper use of force, short and long snapping power (jing), speed, agility in movement, proper application of technique, release of tension and force, cadence of movements, breath and movement timing, how to properly combine movements, correct timing, warrior spirit, focus, use of energy, and confidence.

The kun forms are: 

1. li sip kun(twenty punches), Tai Cho 
2. sang sau kun(double roundhouse punch), Tai Cho 
3. se mun pa kak(hitting the four corners), Lohan 
4. song sui kun(double banner fist), Lohan
5. san chien sip li kun(three wars cross pattern), Lohan  
6. se mun kwa sau(four direction sweep), Lohan  
7. chian li ta(chopping attack), Crane 
8. tui chongwat (pursuing fist), Damo
9. se mun cho tue(attacking the lower four directions), Lohan
10. se mun tiao cha(intercepting the four directions/Snapping Strike), Lohan 
11. cho be se mun kun(walking the four direction fist), Lohan 
12. sip li kun(cross punch), Tai Cho 
13.  lak hap kun(six harmonious fists), Tai Cho 
14. Tai Cho chiok Tang Lian Kuan (Single Tornado kick) Ngo Cho
15. in tin tat(entwining fist), Damo 
16. liong giwat (two segments), Lohan
17. sam chay wat (three segments), Ngo Cho
18.  se hong(fourth segments), Ngo Cho 
19.  Tai Cho Chiak Liam Kuan (double Tornado Kick) Ngo Cho
20.  wey ma yiao(turning stance rocking punch), Lohan
21. Pe Kao Po Pai (White Ape holding tablet) Ngo Cho
22.  Kuan Yin Che Lian Huat (goddess of mercy lotus method) Ngo Cho
23.  ngo to tim tao(five times hitting the head), Ngo Cho 
24. Saya Huan Shin(lion rolling body on ground), 
25. sang plan wat(double whip strike), Damo 
26.  Tang Ka Ho Huat(crane on one leg stance), Crane
27. lian kwan pa kua(linking the eight trigrams), Damo
28.  sang lieng po in(double dragon fist), Lohan
29. sai tze wan sin(lion body turning fist), Lohan
30.  hi li po pai kun(child-holding-the-tablet fist), Lohan
31. Lien Shi Wat (rotary wall method) Damo
32. hui ho sang liao(claws of the flying crane), Lohan 
33.  ko twi pi(drummer’s flog), Lohan
34. chieng hong wat(cool breeze method), Lohan
35. sa chap lak tian kong wat(36 steps of the monkey), Ngo Cho
36. chi chap li tije swat wat(72 steps comet fist). Ngo Cho

So, let’s get one thing crystal clear… If you don’t fight, you are not a fighter. Too often in the Martial Arts world this idea gets completely lost. That’s why it’s important to understand what you want as you begin a journey into the world of Martial Arts. There is no question that if you practice Martial Arts you are going to develop skills that can be beneficial in a physical altercation. In fact, you will likely be able to handle many low level to mid-level situations that require martial skills. But unless you train specifically to fight, you will not be able to fight at a high level. It does not even serve you at the highest levels to train and to spar with a compliant partner. You must mix it up with an opponent that is dedicated to defeating you to adequately hone your fighting skills. This is simply reality.

At 60, I am no longer a fighter; those days are behind me now. My personal focus is more on cultivation at this stage of my life. I still practice martial arts daily because my practice has great benefit in terms of developing and maintaining optimal health, wellness, and longevity. In fact, traditional Chinese martial arts may well be the singular best exercise to promote longevity in existence. Keep an eye out for our upcoming video podcast on why Martial Arts practice may be the BEST singular exercise routine for optimal health, wellness and longevity. In it we will outline how this practice positively impacts 4 out of the Five Pillars of Longevity and how this practice will improve every aspect of your life. Or you can visit our website at www.synergcoaching.com and contact me personally.

• • Improved physical conditioning: 
    The weight and length of weapons like swords, spears, or staffs require greater strength, flexibility, and endurance to wield effectively, leading to a more well-rounded physical development. 
  • • Enhanced coordination and agility: 

      Manipulating a weapon demands precise hand-eye coordination and body movement, improving overall agility and reaction time. 
    • Better understanding of distance and timing: 

      Weapon training emphasizes the importance of maintaining proper distance from an opponent, which translates to better awareness in unarmed combat. 
    • Increased power generation: 

      Proper technique with a weapon allows practitioners to generate greater force behind their strikes, improving the effectiveness of their hand techniques. 
    • Mental focus and discipline: 

      Weapon training requires heightened concentration and focus to execute movements accurately, improving mental discipline and presence  
     
• Historical and cultural significance: 

  • Understanding martial arts roots: Many martial arts traditions incorporate weapons training as a fundamental aspect of their history and lineage. 
  • Preserving tradition: 
    Many Chinese martial arts styles incorporate traditional weapons as an integral part of their curriculum, helping to maintain historical practices and cultural heritage
  • Preserving traditional techniques: Studying weapons can help maintain the integrity and depth of a martial art style.