What's in a Logo?

The design of the logo is red in colour and the background yellow. These are the colours of our school. Red represents courage and righteousness, and yellow represents compassion and wisdom, manifesting the ideals of a scholar-warrior as well as the ideals of a warrior-monk.

The design of the trident and three-sectional soft-whip makes the letter W and N, indicating "Wah Nam", named after Grandmaster Lai Chin Wah and Grandmaster Ho Fatt Nam, the two sources from which our school developed.

The trident and soft-whip also represent kong (gang in Mandarin) and yow (rou), indicating both the 'hard' and 'soft' dimensions of our training.


The inner and the outer circles represent both the internal and external approaches of our cultivation, and also signify that we pay respect to both our mind as well as our body. The inner circle reminds us of the importance of internal unity, and the outer circle our universality, i.e. we spread our arts to deserving people, irrespective of their race, culture and religion.

In addition, note that Shaolin is a Mandarin translation, whereas Wahnam is Cantonese. Shaolin was chosen over Siu Lam (which is in Cantonese) because it is universally known, whereas Wahnam was chosen over Huanan (in Mandarin) because the names of our grandmasters, Lai Chin Wah and Ho Fatt Nam are generally known in Cantonese.

This shows we can be both idealistic and practical at the same time -- the non-dualistic characteristic of Zen. We are idealistic in our aspiration, but practical in our application. It also reflects that while our origin (Shaolin) was from the northern Shaolin Temple, our development (Wahnam) was from the Shaolin Temple in the south.

The above was written by Grand Master Wong Kiew Kit. Reproduced from www.shaolin.org

When personalising the logo for South London a picture of Grand Master Wong Kiew Kit performing the pattern 'Swimming Dragon Plays with Water' was added. The low stance reflects the traditional nature of our kung fu, the dragon form finger strike highlighting the internal aspect.

Roots and Culture

This was going to be a post about the differences between sport martial arts and other more traditional styles like Shaolin Wahnam. Many arguments have raged over the advantages of one or the disadvantages of the other. Now is not the time to explore these.

A much more worthwhile exercise is to examine and understand the roots of your chosen art and discover how and why it practises in the way that it does.

From Out of India

The text below was written by violinist Yehudi Menuhin and forms the foreward to 'Light On Yoga' by Yoga guru B.K.S Iyengar.
The first patriarch of Shaolin Kung Fu, and indeed the first patriarch of Zen Buddhism, was an Indian prince named Boddhidharma. He renounced his royality, became a monk and travelled the silk road to China arriving in the fifth century AD. Therefore it should not be so surprising that what we read about Yoga below can be applied word for word to our own Shaolin arts.

"The practice of Yoga induces a primary sense of measure and proportion. Reduced to our own body, our first instrument, we learn to play it, drawing from it maximum resonance and harmony. With unflagging patience we refine and animate every cell as we return daily to the attack, unlocking and liberating capacities otherwise condemned to frustration and death.

Each unfulfilled area of tissue and nerve, of brain or lung, is a challenge to our will and integrity, or otherwise a source of frustration and death. Whoever has had the privilege of receiving Mr Iyengar's attention, or of witnessing the precision, refinement and beauty of his art, is introduced to that vision of perfection and innocence which is man as first created-unarmed, unashamed, son of God, lord of creation-in the Garden of Eden. The tree of knowledge has indeed yielded much fruit of great variety, sweet, poisonious, bitter, wholesome according to our use of it. But is it not more imperative then ever that we cultivate the tree, that we nourish it's roots? And furthermore how dangerous is that knowledge to those who, ill at ease with themselves, would rather apply it to the manipulation of other people and things than to the improvement of their own persons.

The practice of Yoga over the past fifteen years has convinced me that most of our fundamental attitudes to life have their physical counter part in the body. Thus comparison and criticism must begin with the alignment of our own left and right sides to a degree at which even further adjustments are feasible: or strength of will will cause us to start stretching the body from the toes to the top of the headin defiance of gravity. Impetus and ambition might begin with the sense of weight and speed that comes with free-swinging limbs, instead of the control of prolonged balance on one foot, feet or hands, which give poise. Tenacity is gained by stretching in various Yoga postures for minutes at a time, while calmness comes with quiet, consistent breathing and the expansion of the lungs. Continuity and a sense of the universe come with the knowledge of the inevitable alternation of tension and relaxation in external rhythms of which each inhalation an exhalation constitutes one cycle, wave or vibration among the countless myriads which are the universe.

Yoga, as practised by Mr. Iyengar, is the dedicated votive offering of a man who brings himself to the alter, alone and clean in body and mind, focused in attention and in will, offering in simplicity and innocence not a burnt sacrifice, but simply himself raised to his own highest potential.

It is a technique ideally suited to prevent physical and mental illness and to protect the body generally, developing an inevitable sense of self-reliance and assurance. By it's very nature it is inextricably associated with universal laws: for respect for life, truth, and patience are all indispensable factors in the drawing of a quiet breath, in calmness of mind and firmness of will.

In this lies the moral virues inherent in Yoga. For those it demands a complete and total effort, involving and forming the whole human being. No mechanical repetition is involved and no lip service as in the case of good resolutions or formal prayers. By its very nature it is each time and every moment a living act."

Changing Perceptions of Kung Fu

One of the main aims of Shaolin Wahnam has been the promotion of Jun Zi or the Confucian concept of the ideal person. This notion maintains that we should try and excel in both the scholarly and the martial arts. The tough warrior reading poetry has become a cliche but that should not detract us from the goal of leading a rounded life.

We are lucky in that the three main areas that we develop in our training (see 'The Kung Fu Fire Triangle'), can easily be applied to whatever we turn to. With a healthy body, a sound mind and plenty of energy we are free to engage fully in life. Not only this, but with the open heart that comes from good chi kung, we are more open to the joys of even normally mundane tasks.

The Kung Fu Fire Triangle

Anyone who has sat through a fire safety course will be familiar with the diagram on the left. Even if you are not, the basic concept that all three elements from the sides of the triangle must be in place for a fire to burn is not hard to grasp. In Kung Fu we have a similiar triangle where all elements must interact to produce the goods. Above and beyond the mere kicks and punches, we must have good Chi or energy. We must have good Shen or mind and lastly good Jing which is hard to translate but roughly means structure or physical body.
Everybody pocesses each of these elements to some degree or other, some people may naturally excel in one particular area forming a kind of isosceles triangle. Kung Fu and Chi Kung training (really the same thing) will help you build your abilities in each element letting your own fire burn.

Chi and Internal Force!?

Reading this month's question and answers (found here), I was pleased by Master Wong's down to earth description of our chi kung. He wrote of the importance of the practical results of correct chi kung. Too many people look for "novel effect" and are often frustrated. However, we would hardly be authentic Shaolin if we didn't believe in the real benefits that our training brings us. In the same Q&A Master Wong also describes "internal force" as part of the essence of kung fu. So what then is chi? What is internal force?

Put simply chi is energy and internal force is that energy applied for combat. Even by those within the internal martial arts (Tai Chi, Bagua, hsing-yi etc) there is much debate over what this chi energy actually is. Some try to use Western concepts like bio-electric energy or the movement of body fluids. Others seem to hide under expressions like, "in the ancient Chinese understanding of the body..." without really committing to their actual belief in the subject.
Where do I stand in the debate? My stance is easy and can be used for many situations in life. Basically, I do the exercises and feel the benefits. Maybe if I didn't get the results it would cause me more concern. Maybe if I wanted the benefits without the patience to do the exercises I would be searching for short cuts and "novel effects"?

The Greatest Art of All

The article below has been taken from Grandmaster Wong Kiew Kit's home page (see the 'links' section).

Shaolin Kungfu is the greatest martial art in the world!
Understandably, exponents of other kungfu styles or martial systems will vehemently oppose this claim, but if they care to read on, are prepared to discard provincial prejudice and reason intellectually, they may even agree. I must clarify that I am far from originating the claim of Shaolin Kungfu as the greatest martial art. A statement to this effect has already been popular in China since the Tang Dynasty more than 1000 years ago!

What criteria should we use to measure the greatness of a martial art? Many people would place combat efficiency as the top priority. In this respect, from the perspective of both practical result as well as theoretical reasoning, Shaolin Kungfu can justifiably claim the top place. The Shaolin school is the single martial art group that has produced the largest number of army generals in Chinese history. Great generals like Yuan Zhong, Yue Fei and Chi Ji Guang, on whom the whole empire depended at their respective times, were Shaolin Kungfu masters.

Since its establishment from the Liang Dynasty, with the exception of the Mongolian and the Manchurian Dynasties, virtually all leading warriors who built or helped the empire founders to build new governments, including the governments of the Kumintang and the Communist in modern time, were trained in the Shaolin tradition. This was related to the Shaolin philosophy of supporting a good government but overthrowing an oppressive one.

The school that has provided the largest group of kungfu masters as well as of kungfu students at any one time during the long history of Chinese martial arts is Shaolin. Considering that one out of four people who existed, lived in China, this claim can reasonably be extended to the world. An overwhelming number of the masters, like Ku Ru Zhang, Huo Yuan Jia, Wang Tze Ping and Wong Fei Hoong, who convincingly defeated foreign masters such as from Japan, Russia and Europe coming to China to test her martial art, were trained in Shaolin Kungfu.

Considering the glorious record of Shaolin Kungfu, may those who practise it today, irrespective of race, culture and religion, even if they cannot emulate a portion of the past masters, do not degrade a great martial art into a dance.

Yet, in line with the Shaolin teaching which actually discourages fighting, although Shaolin disciples will fight well if they must, its claim to greatness can be approached through discursive, non-fighting means. All martial arts may be analyzed through their aspects of form, power, application and philosophy.
From the perspective of form, all the techniques found in all world known martial arts today, such as karate, taekwondo, jujitsu, judo, aikido, Siamese boxing, western boxing, and wrestling, can be found in Shaolin Kungfu! From the perspective of power, the internal force of Shaolin masters, which is not limited by age or physique, is incredible. It is used not just for hurting , but more significantly for healing.

While most other martial arts are principally meant for fighting or as a sport, and sometimes hurting the participants in the training itself but without specifically tending to the injuries, Shaolin Kungfu is a comprehensive programme for physical, emotional, mental and spiritual cultivations, and its benefits enrich our and other people's lives.

A Shaolin disciple, for example, is trained to be courteous and considerate, brave and righteous, assess problems and situations with calmness and clarity, and attend to duties with zest and loyalty. While the philosophy of many martial arts mainly focuses on how to be stoic and hurt the opponent, Shaolin philosophy teaches gentleness and a love for life. The twin pillars of Shaolin philosophy are compassion and wisdom.

The depth of Shaolin wisdom is bewildering, and is hard for some martial artists to comprehend or believe. At the relatively lower mundane level, Shaolin philosophy explains how we are responsible for our own lives, and why the phenomenal world is a creation of mind.

At the highest level in Zen, its wisdom surpasses the intellect, for its accomplishment depends not on verbalization and speculation but on direct experience, and the highest attainment is the direct experience of enlightenment, called variously by different people because of historical, linguistic, cultural and other differences, such as return to God or unity with the Great Void.

It is this spiritual aspect, which transcends all ritualistic religions, that best justifies Shaolin Kungfu as the greatest martial art. You will be in for a surprise if you think that the philosophy of Shaolin spirituality is merely theoretical. All Shaolin philosophy is geared to practical benefits. Spiritual cultivation in the Shaolin teaching may operate at one or more of the following three levels, depending on the student's developmental stage

Leading a morally upright and happy life.
Enjoying heavenly bliss in the after-life.
Attaining enlightenment in Zen.