Chưởng môn nhân đời thứ 7 Thái cực Đường Lang Triệu Trúc Khê

Thái cực Đường Lang Triệu Trúc Khê Rất khó khăn trong việc sưu tầm tư liệu về vị tổ sư môn phái Thái Cực Đường Lang quyền ở Việt Nam này vì hai lẽ: Một là Triệu sư phụ sang truyền bá môn phái này trong thời gian chiến loạn liên miên, bôn ba từ Bắc vào Nam, từ Việt Nam sang Ma Cao, Hồng Kông. Hai là “Thập nhị thái bảo” - tức 12 vị đại đệ tử giỏi nhất của ông đều đã qua đời hoặc già yếu, các môn sinh của Hội Thái cực Đường Lang ở Chợ Lớn, TP.HCM hiện nay chỉ biết về vị Sáng tổ của mình một cách mơ hồ, thậm chí còn gọi sai tên ông thành Triệu Khúc Khê hoặc Thúc Khê…Chúng tôi may mắn có được những tư liệu về thân thế của Triệu sư phụ (bản Hoa văn) từ Tổng hội Thái cực Đường Lang Hồng Kông - nơi ông ở lại đến cuối đời. Chưởng môn nhân đời thứ 7 Triệu Trúc Khê tự là Trường Khanh, sinh năm Quang Tự thứ 26 (1900, tài liệu tiếng Việt ghi năm 1894) tại trấn Sa Hà, huyện Dịch, tỉnh Sơn Đông, Trung Quốc. Gia thế bần hàn, mất cả cha lẫn mẹ, ở với cậu mợ bị hành hạ không chịu nổi nên lén trốn đi, phiêu bạt đầu đường xó chợ. Duyên may gặp được một hòa thượng đưa về chùa Trí Tạng trên núi Đại Trạch nuôi nấng. Trong chùa có hai vị đại sư là Thanh Tuyền và Giác Đông đều là cao thủ của Thái Tổ môn (Thiếu Lâm Thái Tổ quyền), thấy Trúc Khê lanh lợi mới thay nhau truyền dạy cho môn võ bí truyền này. Triệu Trúc Khê khổ luyện hơn 10 năm, công phu thâm hậu, lại luyện thành hai môn vũ khí là Thất tiết Mai hoa tiên (roi 7 khúc) và Phi đà (còn gọi thằng tiên, là sợi dây dài một đầu dây có buộc một quả tạ) đến mức thượng thừa. Sau khi cả 3 vị ân sư viên tịch, Triệu Trúc Khê 19 tuổi hạ sơn về quê. Do lúc lên núi thì vẫn còn là thần dân triều Mãn Thanh, tóc vẫn quấn đuôi sam, khi xuống núi mới biết đã qua thời Dân quốc gần chục năm (cách mạng Tân Hợi 1911 lật đổ triều Thanh). Trúc Khê vào Đức Thắng tiêu cục ở Sa Hà thi thố công phu với các cao thủ, được tiêu đầu Dư Thông Hải nhận làm tiêu sư, chuyên đi áp tải hàng hóa cho các thương nhân. Trong thời gian làm tiêu sư, Triệu Trúc Khê được biết trên núi Yên Đài, trong đạo quán Thanh Phong có đạo sĩ Trương Vạn Thu là truyền nhân đời thứ 11 của Trương Tam Phong - Tổ sư phái Võ Đang, bèn lên xin làm đồ đệ. Trương Vạn Thu truyền thụ Thái cực chưởng cho Trúc Khê. Khi luyện thành, Trúc Khê hỏi thầy gọi tên môn Thái cực chưởng này là gì, do lúc ấy thầy trò đứng trên đỉnh núi, mây cuốn sát đầu tưởng như dùng tay có thể chạm được, Trương đạo sĩ nói: “Hãy gọi là Ma vân chưởng”. Về sau Thái cực Ma vân chưởng là công phu kỳ bí, độc đáo trong hệ thống bài bản của “Trúc Khê Thái cực Đường Lang”. Một lần đi bảo tiêu, xe hàng bị bọn sơn tặc tấn công, tên đầu lĩnh giao đấu với Triệu Trúc Khê sử dụng một loại võ công lạ với chiêu thức cương mãnh, hiểm ác mà ông chưa từng gặp, không thể dùng quyền hóa giải được, đành dùng tuyệt kỹ Phi đà mới ném hạ được hắn. Trở về, Trúc Khê âm thầm dò xét, tìm hiểu mới biết võ công của sơn tặc kia là Đường Lang quyền (môn võ mô phỏng tư thế con bọ ngựa), từ đó ông hạ quyết tâm phải học môn võ này. Triệu Trúc Khê từ giã nghề bảo tiêu, tìm đến danh sư Thái cực Đường Lang quyền là Nhậm Phong Thụy xin học ba năm. Sau lại theo sư huynh của Nhậm Phong Thuỵ là Trì Thủ Tấn - chưởng môn đời thứ 7- học luôn bốn năm nữa, am tường các tuyệt kỹ của Thái cực Đường Lang như Bát đại mã bộ, Băng bộ, Tiểu đại phiên xa, Đơn trích mai hoa, Lan tiếp, Thượng hạ bát trửu, Âm thủ côn, Thái cực kiếm… Hành trình về phương Nam Khoảng năm 1928, Triệu Trúc Khê lập võ quán ở Yên Đài dạy Thái cực Đường Lang, môn sinh rất đông. Một lần có một thầy tướng số nói với Trúc Khê rằng: “Bắc nhân sinh nam tướng, ông là người phương bắc mà có tướng phương nam, nên phát triển sự nghiệp ở phía nam mới phải”. Triệu Trúc Khê nghe lời, cùng đệ tử Khương Mật Linh theo một thương nhân bán lụa là Lý Mãn Đường đi từ Sơn Đông xuống Quảng Đông, Hồng Kông. Không ngờ khi đến Macao, Lý Mãn Đường lấy toàn bộ tiền bạc của hai thầy trò trốn đi mất. Sư đồ họ Triệu phải ra đầu đường mãi võ kiếm sống. Nhờ công phu siêu quần, Triệu Trúc Khê được cao thủ Nam quyền là Quách Văn Tử mến mộ, kết bạn và giúp đỡ làm Tổng giáo luyện Tinh Võ hội Macao. Võ sư các nơi tìm đến kết giao, hình thành nên “Thập tam Thái bảo”-13 cao thủ nổi tiếng một thời. Năm 1937, quân Nhật chiếm Trung Hoa, Triệu Trúc Khê nhiều phen về Quảng Châu, Trung Sơn cứu trợ nạn dân, lại huấn luyện tuyệt chiêu Trảm mã đao cho đội Đại đao trong Quân giải phóng Quảng Đông. Sau năm 1940, người anh em kết nghĩa của Triệu Trúc Khê là Bàng Thuần Lễ, lúc này là hội trưởng Tổng Thương hội người Hoa tại miền Bắc Việt Nam, mời ông sang Hải Phòng vừa làm bảo tiêu, vừa dạy võ cho 2 con là Kim Tương, Kim Bôi, đồng thời giúp ông mở y quán chữa trật đả và dạy Thái cực Đường Lang. Khoảng năm 1946, danh tiếng về võ thuật và y thuật của Triệu sư phụ đã lan xa, được mời đến dạy ở Hội quán thể dục người Hoa, nhà hàng Thắng Lợi, khách sạn Vĩnh Long… các cao đồ thì học ở nhà riêng với môn qui rất nghiêm. Năm 1954, Triệu Trúc Khê đưa cả nhà vào miền Nam, ở sát bên Chùa Bà Thiên Hậu ở đường Nguyễn Trãi, Chợ Lớn, mở y quán chữa trật đả. Tinh Võ thể dục hội Sài Gòn lúc này phát triển rất mạnh, mời ông về làm Tổng giáo luyện võ thuật (huấn luyện viên trưởng) thay cho Tạ Lâm Tường. Có lần, võ sư Trần Tử Long đến khiêu chiến, học trò Triệu sư phụ là Lý Hỏa Yên muốn thay thầy tiếp đấu nhưng ông không chịu. Ngày quyết đấu, do người hâm mộ kéo đến quá đông và cá độ quá lớn nên bị cảnh sát lấy lý do trị an giải tán võ đài. Tháng 4-1959, Triệu Trúc Khê đi truyền dạy Thái cực Đường Lang ở các công hội Thánh Tâm, Biên Hòa, Hội ký giả Hoa văn, các hội quán như Sùng Chính, Nghĩa An, Lệ Chí, Quảng Triệu…Ông cũng là người sáng lập ra Đội Việt kịch (tuồng cổ Quảng Đông) lừng danh một thời ở Sài Gòn. Về Hồng Kông Sau cuộc tấn công năm Mậu Thân 1968, Sài Gòn rúng động, Triệu Trúc Khê truyền giao lại quyền điều hành, huấn luyện cho các đại đệ tử, đưa vợ và con gái Triệu Hán Bình về Hồng Kông, tiếp tục mở võ quán dạy Thái cực Đường Lang tại đường Bạch Sa, Đồng La. Ông thường tổ chức các buổi biểu diễn tuyệt kỹ bản môn để quyên tiền làm từ thiện, nổi tiếng khắp nơi. Tờ Hoa kiều nhật báo từ năm 1972 từng miêu tả: “Triệu sư phụ biểu diễn Phi đà, cho một người bất kỳ ngậm một điếu thuốc mới châm, đứng cách xa khoảng 20 bước, Triệu sư phụ khẽ xoay người, quả phi đà bằng sắt phóng vụt ra như tia chớp về đầu người ngậm thuốc, người xem đều tái mặt. Phi đà thu về rồi, người ngậm thuốc vẫn không hay rằng đầu điếu thuốc đã bị quả tạ sắt dập tắt”. Năm ấy Triệu Trúc Khê đã ngoài 70 tuổi. Ngày 24-6-1991 ông qua đời đúng vào ngày giỗ Tổ của môn phái. Hiện nay, ngoài VN và Trung Quốc, tại các nước như Canada, Mỹ, Pháp, Úc… đều có lập Thái cực Đường Lang đồng học hội với số lượng võ sinh lên đến hàng vạn người, tất cả đều nhờ công truyền dạy của Triệu Trúc Khê. Mỗi năm vào cuối tháng 8, Hội Thái cực Đường Lang ở Mỹ đều chọn ra một ngày quy tụ võ sinh môn phái từ các nước đến để họp mặt, tưởng niệm Sư tổ Triệu Trúc Khê. Hình tượng chiến đấu dũng mãnh của con bọ ngựa luôn được môn sinh Đường Lang quyền quán tưởng. Xưa nay người ta thường chế giễu hình ảnh bọ ngựa giơ càng chống xe, ví như kẻ không biết lượng sức mình, đâu hay rằng đó là biểu trưng của lòng dũng cảm, quyết chiến quyết thắng, thà chết không lui. Kim Văn Source: http://www.vo-thuat.net/article.php?sid=3813 ----------------------------------------------------------------------

Grandmaster Chiu Chuk Kai
	Other Names Used:
	Zhao Zhu Ji / Chiu Chuk Kai / Chiu Mon Sui /Chao Chu Chi / Chou Chu Hsi / Chiu Tsu Tse. Nicknamed Bamboo Creek. Born in Loo Wan Village, Sha Ho Town, Yick County, Shantung Province in 1900. Shifu Chiu Chuk Kai started his martial art training in a Buddhist temple in Shantung at the age of 10, studying Tai Zu Quan (Great ancestor Boxing). After his master died he came across the training sessions of the Tai Ji Tang Lang masters shifu Yam Fung Sui and his gong fu brother shifu Chi Shou Jin who ran a security Service. Having no money to afford lessons shifu Chiu Chuk Kai would watch the training class daily in all kinds of weather never missing a day. After a while the two masters noticed him and invited him to join the class. After explaining he was unable to pay, the masters who were so impressed with his dedication offered to instruct him anyway. Shifu Chiu Chuk Kai grateful for the opportunity said that he would work for the Service as a guard in exchange for his classes where he worked, studied and lived for around seven years until he was 18. His job was to help guard gold shipments against the bandits in his native Shantung during the 1920's. During this time 100 bandits ambushed shifu Chiu Chuk Kai caravan and he encountered one of the most notorious bandits of the time. After a fierce battle, which almost became a draw shifu Chiu Chuk Kai killed the bandit. Thereby gaining a wide spread reputation a great fighter, and became known by the nickname of Chuk Kai, which means Bamboo Creek (the place the famous battle took place). In the '30s shifu Chiu Chuk Kai started his own business with three partners exporting silk to Guang Zhou. Therefore, he left Shantung province and he moved to the south of China where he kept teaching his boxing style. Shifu Chiu Chuk Kai set up schools in Macao and Guang Zhou until World War II. After the World War II shifu Chiu Chuk Kai moved to Vietnam (first to North Vietnam and later to South Vietnam). He introduced the Tai Ji Tang Lang Quan style to military officers in South Vietnam, where he sent one of his personally taught students to be the bodyguard for the South Vietnamese President. While teaching in Vietnam in the 50's shifu Chiu Chuk Kai had over 60.000 students distributed in 32 schools. American soldiers learned most of the Tai Ji Tang Lang presently seen in the US in these schools during the Vietnam War. Shifu Chiu Chuk Kai lived in Vietnam (Saigon and Choloon) more than 20 years. There are some rumors spread in the USA that mention that shifu Chiu Chuk Kai and shifu Li Kun Shan (Hua Lin Tang Lang Quan) met in Vietnam and were good friends. This is incorrect because shifu Chiu Chuk Kai moved to Saigon (Vietnam) from Macau after 1945 and could not meet shifu Li Kun Shan in Vietnam because the later had already left Vietnam long time ago (early '30s). In the late 60's shifu Chiu Chuk Kai moved to Hong Kong. When living in Hong Kong, shifu Chiu Chuk Kai remained active even in his later years teaching Tai Ji Tang Lang Quan. Shifu Chiu Chuk Kai used to live in Hong Kong in the apartment flat above his Tai Ji Tang Lang School with his daughter Zhao Han Ping and his grandson Stephen Tsang (an acupuncturist currently living in Canada). One of the things that is not listed in any of shifu Chiu Chuk Kai's bios is that he was also a brilliant acupuncturist and healer. Shifu Chiu Chuk Kai developed his own brand of massage oil and herbal plaster; and he run a clinic practicing acupuncture, acupressure and bone/joint adjustment side by side in his martial art school. His grandson Stephen Tsang still teaches some of shifu Chiu Chuk Kai techniques to his acupressure students in Canada. Shifu Chiu Chuk Kai passed away in 1991 at the age of 91.

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The Seventh Generation Master

Tai Chi Praying Mantis -The Seventh Generation Master

Chiu Chuk Kai (1900-1991)
Biography:

Master Chiu was born in Loo Wan Village, Sha Ho Town, Yick County,
Shun Tung Province, Chiu's family. His mother died when he was 5.
His grandmother looked after him for 2 years and eventually
returned him to his father. Unfortunately, his father was a fanatic
opera fan, therefore, he hardly saw his father. Chiu was cared for
mostly by a neighboring lady who lived next door.

One hot day, Chiu was resting in front of a temple, an old monk saw
him and realized this person could be a good martial artist. The
old monk asked the old lady's permission if he could take Chiu and
teach him martial arts. Because Chiu's father had died when Chiu
was 12, the old lady agreed and gave the monk her address so Chiu
could be returned to her. The monk took Chiu to the Chi Chong
Temple on Dai Wah mountain, in Ping Do county, Shun Tung. Chiu
studied from two other monks: "Clear Stream (Ching Chuen)" and
"Wise East (Gok Dong)". They taught him Shao Lin Long Fist, single
moves, short distance fighting using hand method, changing method,
control, fight back, attack, falls, chi gung, iron body, weapons,
weight lifting, riding, and archery.





Chiu spent 10 years at the mountain until his two Sifus passed
away. Chiu returned home and found a job at Dough Sing Security,
where he was a security guard protecting valuable shipments like
jewelry. Dough Sing Security closed down after its owner died.
Afterward, Chiu went to stay with his uncle who lived in Yin Tai.
There, his uncle offered him a job in his trading company. Chiu did
not accept the offer because he was not interested in becoming a
business man. He also didn't think he had mastered all the martial
arts techniques yet. Therefore, he and a few of his rich friends
hired a famous martial artist, Yum Fung Suey to teach them Preying
Mantis style for 3 years. After the three years, they then followed
Master Chi Sau Jun for another 4 years. Yum and Chi were the sixth
generation of the Tai Chi Mantis. After 7 years of training, Chiu's
level had progressed immensely. Later, Chiu was hired by the Mow
Ping county. In the Dai Yew village, he taught Kung Fu. A year
later Chiu's uncle invited him again to help him in his business.
Chiu returned to Yin Tai and was stationed at Dai Lin doing trading
business. However, he resigned his post because at that time, the
Japanese ruled Dai Lin. Chiu also started a martial arts training
center in Yin Tai, hoping to train some students to help spread the
Mantis style.

A friend of Chiu talked him into traveling South to teach martial
arts so the Mantis style would be spread down to the southern parts
of China. Chiu moved to Hong Kong for the first two years and later
he moved to Macau and started a Kung Fu training center. Chiu
stayed there for 15 years until the second world war was over. He
then accepted an invitation from Vietnam to teach Kung Fu in both
North and South Vietnam. Master Chiu spent a total of 15 years
overseas and taught thousands of students. He then moved back to
Hong Kong and taught the artistry of Kung Fu until he passed away
at the age of ninety-one (1991).

Source: http://www.bayshaolin.com/bayshaolin%20home.html


Dynamics of Chiu Chuk Kai Tai Chi Praying Mantis

by Robert HUI
(Jan 16, 2005)

About 350 years ago, in Shandong province, China, a person named Wang Lang found the Praying Mantis Kung Fu style during his quest for excellence in his combat skill. Through his observations of nature, he combined the predatory skills of the Praying Mantis and the agile footwork of the monkeys with his extensive experience in martial arts to create a style that is known as Praying Mantis (Tanglang). It is believed that Master Wang prior to the creation of his own style was proficient in 17 various northern styles.
Since Shandong is a northern province, Praying Mantis Kung Fu is often categorized as a northern style. There are as many versions of the birth of various Mantis styles as there are the numbers of the Mantis branches. Four major Praying Mantis branches, which are Grand Ultimate (Taiji/Tai Chi in Cantonese), Plum Blossom (Meihwa), Seven Stars (Qixing), and Six Harmonies (Liuhe) still remain in Shandong, China today. Besides these four major branches, there are also many other hybrids of Praying Mantis styles that are practiced worldwide.
Documentation from Chiu Chuk Kai Tai Chi Praying Mantis (CCK TCPM) shows that 5th generation Master Sun Yuan Chang called his branch Taiji Praying Mantis which can be traced back to the classical praying mantis style of 4th generation Master Liang Xuexiang (CE 1810 - ?) that was originated in Laiyang County, Shandong. At that time, Taiji Praying Mantis had no affiliation at all with Taijiquan that is now famous and practiced around the globe. It was until Master Chiu Chuk Kai (7th Generation, CE 1900 - 1991), who was deeply impressed by the ability of the Taijiquan practitioners, whose six internal disciplines allow them to manipulate energy to defeat their opponent with much ease, that he sought after Chen style Taijiquan (small circles) as well as a Daoist monastery Taiji system. Master Chiu Chuk Kai, whose name is also romanized also as Zhao Zhu Xi, created a Taijiquan corpus consisted of 4 forms and incorporated them into the Taiji Praying Mantis curriculum. Tens of thousands of people nowadays enjoy the grand vision and effort of Master Zhao Zhu Xi which is now more commonly known as CCK TCPM.
Chiu Chuk Kai Tai Chi Praying Mantis or CCK TCPM as a style that is evolved from the Taiji Praying Mantis is a unique blend of Grandmaster Chiu’s remarkable experience and exceptional career. Grandmaster Chiu began his training at 8 years old in a temple on Mount Da Se, Shandong, China. He learned Taizu Men (Grand Emperor System) until he left the temple at age 18. His first employment was guarding carven from the notorious mounted bandits of Shandong. He acquired the Daoist system based Taiji forms during this time. Having a brush with death fighting a Praying Mantis fighter during one assignment, GM Chiu decided to learn Praying Mantis Kung Fu. He found 2 teachers Ren Fengrui and Chi Shoujin of Taiji Tanglang (Taiji Praying Mantis) and spent 7 years of diligent training under them. He then traveled to Guangdong province where he and one of his best students Jiang Milin were tricked into became hired bouncers of a gang. They quickly quitted Guangdong upon realizing the situation and relocated to Macao. During this time, Grandmaster Chiu met Grandmaster Chu Chong Man, a Weng Chun stylist who inspired Grandmaster Chiu to create the wooden dummy form. He also found work as martial arts instructor in the Jing Wu Athletic Associations’ Macao branch. At outbreak of the Pacific war, Grandmaster Chiu moved to Vietnam and continued teaching at the Vietnam branch of Jing Wu. In Vietnam, Grandmaster Chiu taught at six schools and he had thousands of students until finally the civil war broke out. He and his family did the final move to Hong Kong where he established a school until he passed away in 1991.

The dynamics of CCK TCPM focus on the practical applications while offering aesthetically pleasing forms for spectators. It is not only an agile long-range style, but also one that is comfortable with close-range combat. It is imperative to remember that CCK TCPM is primarily a striking art with a highly developed progressive indirect attack approach. There is also a ground fighting aspect that is lesser known. In actual applications, the power of hand strikes is generated from the balls of the feet, through the lower limbs to the spine, and delivered through the upper limbs. Most hand strikes in this style have “crack of the whip” type of power not unlike those found in Taijiquan. Kicks are delivered low to medium height as part of the offence or defense rather than an independent act taking into account balance and mobility. They are often blended with footwork as an obstructive or destructive measure to deny the opponent of an operational base of support. Takedowns, which require extensive knowledge of balance and leverage, are usually the third act of combat. They are executed with decisive actions that are designed to maim and inflict damage. Acupoints and leverage are utilized to maximize the effects of joint manipulations and other grappling moves, collectively known as Chin Na in Chinese martial arts. Although the elements mentioned are quite powerful individually, combining them as Shou Fa (combinations) in different sequences really made them most formidable. Despite of the myriad combinations, they all adhere to the Twelve Characters Principles and utilize the Eight Basic Stances that are core elements found in any northern Praying Mantis styles. Just as every problem has a solution, it is also true that every combination can either be neutralized or even capitalized by a counter. The Shou Fa platform in CCK TCPM is as significant as Chi Sao (sticky hand) in Wing Chun system to transmit the essence of the CCK TCPM combat skills. However, the main objective in CCK TCPM Shou Fa is to train the free flow of combat elements with lightening speed and fluid grace. “Combinations are pronged to be countered, only combinations with tremendous velocity can not be countered,” is a significant CCK TCPM adage. This style recognizes that attribute development (qualities) such as speed is paramount to the appreciation of its highly refined techniques; therefore, conditioning is of utmost importance, and is always at the core of very practice session.

Taijiquan forms of CCK TCPM help the practitioners to listen, to follow, to adhere, to neutralize, and to seize opponent’s energy in conjunction with the Mantis techniques. This helps the stylist better capitalize any rigidity found in opponent at which point he will use the sixth discipline found in Taijiquan - Fajing (issuing power). It is therefore ideal for smaller physique exponent. Although Mantis has its unique internal training aspect, it is quite physically demanding as it is truly intended for fight training. The Taiji curriculum in CCK TCPM on the other hand is suitable for general health exercise and it is ideal for all ages to train. The harmonious balance of lightening power and fluid grace in techniques is the reason for CCK TCPM to be recognized as both a hard and soft style.


The Twelve Character Principles
By Jon Funk
Note: the Chinese terms in this article are in expressed in Cantonese.
Northern praying mantis kung fu has, since its birth 350 years ago, maintained its eclectic roots. Each generation has added a measure of improvement to the system without altering the original concepts that make it such an efficient fighting art.
Wong Long began the process with the development of the twelve character principles. This does not mean twelve separate principles, but rather refers to the actual twelve written Chinese characters that describe the concepts Wong Long organized from his observations of the praying mantis insect.
The first three characters kou (hook), lou (grasp), and t’sai (strike) refer to the way that the praying mantis would deflect, grasp, and strike an attacker. For Wong this could be accomplished in human terms by deflecting a hand strike, and using the mantis hook to hold on to the arm. The next two actions, the grasp and strike, are more or less executed together. The grasp would facilitate a trapping action at the opponent’s elbow. By grabbing the elbow, the praying mantis practitioner would have momentary control of the opponent’s body and could execute a strike without much chance of being counterattacked. From the praying mantis insect Wong discovered a method of attack and counterattack that did not rely on brute strength, but rather on skill and timing. He further discovered the concept of controlling an opponent by trapping at the elbow with a grab.
The next character kwa (upward block) by itself is a simple defensive action. Put with a hand technique, however, it becomes part of a concept that advocates a simultaneous block (more like a deflection) and strike. As Wong observed, the praying mantis insect would catch its prey and strike at the same time. From this Wong deduced that it was more efficient to deflect the opponent’s attack while striking simultaneously causing greater impact and damage to the opponent. This concept effectively uses part of the opponent’s striking power against him, thus requiring less strength and more of the use of skill on the part of the praying mantis practitioner.
Tiao (a mantis hook not followed by lou) is another technique that Wong found in the praying mantis insect’s fighting arsenal. If the insect could not go directly in to attack after grabbing its opponent, then it would continue to hold on, perhaps even pulling back, and launch into a second attack to strike at its intended prey. Wong saw in this a grasping type hand technique that was quicker than the five finger grip used in the Shaolin systems he was familiar with. This highly effective grabbing method uses the last three fingers to begin the grabbing action. The forefinger and thumb follow up and complete the action. This grab is extremely quick and allows the grabbing of an opponent’s arm efficiently whether the opponent’s arm is in motion or not. Wong further discovered that this praying mantis hook creates a stable hand position to use as a strike. The outside part of the wrist can hit a vulnerable part of the opponent with devastating force.
The two characters chen (advance) and peng (recede) refer to the way that the praying mantis insect moved in and out of harm’s way. When Wong poked the insect with a straw, the insect responded by catching the straw, moving back just enough to be out of range, and then moving in again to effect an attack. From this experience Wong learned that there is a line between two opponents that the praying mantis partitioner will not cross unless he is striking at his opponent. Called the reaction distance line, this position is where the opponent cannot move in to strike the praying mantis practitioner without being neutralized.
Within a certain distance range, no one can react as fast as one can act. It is therefore necessary to be far enough away from an opponent to have enough time to react to an attack. If inside past the reaction distance line, then the praying mantis practitioner needs to be doing one of two actions: moving outside the reaction distance range or striking the opponent. The ability to be able to judge the correct distance is what Wong learned from the praying mantis insect. He further discovered that it only takes short quick shuffling footwork to accomplish this.
Wong learned and applied the praying mantis insect’s concept of advancing and receding to gain an advantage over an opponent. For example, when the opponent moves toward the praying mantis practitioner, then he can move back a corresponding amount. By and large moving back should only be necessary once. Then, however, a counterattack is likely to be the next alternative. A direct attack or counterattack can also take place when the praying mantis partitioner moves forward toward the opponent. Using a stop hit he can neutralize the opponent’s attack without needing to move forward or back. It will depend on the opponent and situation as to what motion tactic is necessary. Thus the praying mantis practitioner has the option of moving back, in, or staying in place while still being effective.
Ta, (to strike first) was the praying mantis insect’s strongest attribute. If the first strike is successful, then further fighting can be unnecessary. The insect’s speed and timing would overcome its prey’s ability to mount a defence. Wong saw in the praying mantis insect the skill he knew would give him an advantage. Striking first meant that if the opponent was outside of the reaction distance line, then Wong would employ a stop hit to counterattack an opponent’s initial move. If the opponent was not attacking then Wong decided that he could use either a direct attack or an indirect attack to strike first. The expression used by praying mantis practitioners is: "aim high to strike low," exemplifies the skill of striking first. It means that the praying mantis partitioner will use a fake to get inside the reaction distance line and strike first.
Chen (contact) and nein (cling) are two skills that Wong learned from the insect that helped develop the valuable trapping tactics in praying mantis kung fu. The ability to make contact, and from that use sensitivity to the opponent’s actions is what makes the praying mantis insect such a strong predator. As the insect would grasp its prey it could feel how its’ intended victim would react, giving the praying mantis insect a decided advantage. Wong saw that when he developed the trapping skills of the praying mantis he could have the same advantage as the insect, an ability to sense how an opponent is going to react. The concept of nein (cling) is what the insect utilized to keep in contact so as to employ its sensitivity skills. Grabbing within trapping tactics is the method that Wong used to help keep in contact and cling. In addition, Wong learned how to feel his opponent’s movements by utilizing the nein (cling) concept. Instead of resisting the attack he would flow with it and redirect to accomplish a position of attack or counterattack.
Teih (tag) and k’ao (lean) are skills the praying mantis insect used to catch its prey and pull it off balance. From this Wong Long synthesized that if he could catch his opponent, and in doing so create an imbalance, he could execute a throwing action. Much of the throws he developed are based on catching and then pulling an opponent into an unbalanced position as a follow-up tactic. One aspect that the praying mantis practitioner attempts to do in executing a throw is employing "top spin." This skill will see the opponent end up in an awkward position in the fall from the throw, causing injury to the head area, or possibly dislocating the shoulder joint.
The eclectic process of praying mantis kung fu was furthered by Wong including in his new system the use of internal strength for power in the techniques. Called body power, praying mantis kung fu practitioners need not be big, youthful, or strong to have devastating powerful techniques. It is necessary, however, to be in good health and fit, which comes from regular training. Once a fit body is achieved, and strong basics are learned then the sophisticated aspect of the internal type power can be mastered.
The basics of the body power that Wong used are: balance, coordination, and suppleness. Balance gives the praying mantis practitioner the opportunity to create mobility and stability, both crucial to the development of body power. Coordination is essential for body power to work. This begins with a balanced position and a total linking of the legs, waist, and upper body. For example, as movement is initiated to create body power in a hand technique, the power starts from the ground in the legs and is amplified by the waist. The hips are positioned to help in a torquing action that, with body linked action, sends the waist- generated power out and through the arm. All of this needs a supple muscular environment to work.
The use of body power gave Wong a style that can be described as an internally oriented system. In fact it has a mutuality of hard and soft tactics. Called the eight hard ways and the twelve soft ways, they serve to describe concepts that work in situations that require a praying mantis practitioner to use either a strength-oriented approach or a tactic that utilizes more of a internal-oriented movement. If, for example, an opponent attacks, the praying mantis partitioner has two options: overcoming the opponent’s size and strength (with a hard-way technique), or dissipating the opponent’s attack (with a soft-way approach) followed by striking a vulnerable spot. Using a hard-way tactic does not mean brute strength, but rather a combination of skill and strength, such as an arm pull and a hammer fist to the back of the opponent’s neck. A soft-way technique does not seek to overpower the attacker, but rather to avoid and strike a vulnerable target such as the throat to incapacitate the attacker without an undue use of undue strength.
Wong Long’s praying mantis kung fu system has stood the test of time. Its eclectic beginnings have served to help it adapt to the requirements of the day. The principles and concepts that worked in China’s battlefields will work on today’s modern streets. The historical roots and traditions help keep the system focused around its main premise: "if a tactic works we can use it". From iron palm to the intricate weapon sets, praying mantis is a three-hundred-and-fifty year old style that is still effective today.

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Grand Master Chiu's Biography

Grand Master Chiu’s Biography (中文) Grand Master Chiu's Fighting Strategy Grand Master Chiu's Philosophy GrandMaster Chiu, Hong Kong School Master Chiu was born in Loo Wan Village (路旺村), Sha Ho Town (沙河鎮), Yick County (掖縣), Shun Tung Province (山東省), Chiu’s family. His mother died when he was 5. His grandmother looked after him for 2 years and eventually returned him to his father. Unfortunately, his father was a fanatic opera fan, therefore, he hardly saw his father. Chiu was cared for mostly by a neighboring lady who lived next door. One hot day, Chiu was resting in front of a temple, an old monk saw him and realized this person could be a good martial artist. The old monk asked the old lady’s permission if he could take Chiu and teach him martial arts. The old lady agreed and gave the monk her address so Chiu could be returned to her. The monk took Chiu to the Chi Chong Temple (智藏寺) on Dai Chak mountain (大澤山), in Ping Do county, Shun Tung. Chiu studied from two other monks: Ching Chuen (清泉) and Gok Dong (覺東). They taught him Shao Lin Long Fist, single moves, short distance fighting using hand method, changing method, control, fight back, attack, falls, chi gung, iron body, weapons, weight lifting, riding, and archery. Chiu spent 10 years at the mountain until his two Sifus passed away. Chiu’s father had died when Chiu was 12, so Chiu returned home and found a job at Tak Sing Security (德勝鏢局), where he was a security guard protecting valuable shipments like jewelry. Tak Sing Security closed down after its owner died. Afterward, Chiu went to stay with his uncle who lived in Yin Tai. There, his uncle offered him a job in his trading company. Chiu did not accept the offer because he was not interested in becoming a business man. He also didn’t think he had mastered all the martial arts techniques yet. Therefore, he and a few of his rich friends hired a famous martial artist, Yum Fung Tsui (任豐瑞) to teach them Praying Mantis style for 3 years. After the three years, they then followed Master Chi Sau Jung (遲守進) for another 4 years. Yum and Chi were the sixth generation of the Tai Chi Mantis. After 7 years of training, Chiu’s level had progressed immensely. Later, Chiu was hired by the Mow Ping county. In the Dai Yew village, he taught Kung Fu. A year later Chiu’s uncle invited him again to help him in his business. Chiu returned to Yin Tai and was stationed at Dai Lin doing trading business. However, he resigned his post because at that time, the Japanese ruled Dai Lin. Chiu also started a martial arts training center in Yin Tai, hoping to train some students to help spread the Mantis style. A friend of Chiu talked him into traveling South to teach martial arts so the Mantis style would be spread down to the southern parts of China. Chiu moved to Hong Kong for the first two years and later he moved to Macau and started a Kung Fu training center. Chiu stayed there for 15 years until the second world war was over. He then accepted an invitation from Vietnam to teach Kung Fu in both North and South Vietnam. Master Chiu spent a total of 15 years overseas and taught thousands of students. He then moved back to Hong Kong and taught the artistry of Kung Fu until he passed away at the age of ninety-one (1991).Since the millennium year,Grandmaster Chiu's widow, Madam Lam Miu Ling, is still resided in Hong Kong by herself. The only son of Grandmaster Chiu, Chiu Hon Lun, has lead the Chiu Chuk Kai Tai Chi Praying Mantis International Association in Hong Kong and has been connecting our members of the Kung Fu family all over the world.

Grand Master Chiu's Fighting Strategy

趙竹溪親傳之武術心法 拳術對敵進退歌訣 FIGHTING STRATEGY 進步捷如風 1. Forward like wind blow 失機退宜快 2. Lost chance back up quick 乘敗側峰入 3. Lost front attack sideways 身稍向前邁 4. Body slightly forward 掌實即須吐 5. When ready must strike 發聲驚怪使 6. Make sound to distract 變化如蛟龍 7. Keep changing like a snake 遲快分勝敗 8. Win lose depends on speed 趨避須眼快 9. Yield fast depends on eyes 左右見機行 10. See chances left and right 趨從避中取 11. Backward become forward 實自處處生 12. Everywhere is your chance 功力須制我 13. Opponent may be stronger 撩開進莫停 14. Once break open don’t stop 雙猛君休懼 15. Don’t be scared of looks 四兩撥千斤 16. 4 oz can move 1000 lbs.

Grand Master Chiu's Philosophy

拳術五要點 5 important points of pugilism 心要明－心不明，則神昏 1. Mind must be bright – Mind without brightness, the spirit will be dull 眼要清－眼不清，則意亂 2. Eyesight must be sharp - Eyesight without sharpness, the intent will be chaotic. 手要速－手不快，則遲緩莫救 3. Hands must be fast – Hands without speed, the delay and slowness in situation will not be salvageable 身要下－身不下，則起落無方 4. Body must commit – body without commitment, the rising or falling of form will be without orientation. 步要準－步不準，則進退失勢 5. Footwork must be accurate – footwork without accuracy, opportunity will be lost while advancing or retreating. 拳術之五法 5 methods of pugilism 手法 1. Method of combination of hands 眼法 2. Method of sighting 身法 3. Method of body movement 心法 4. Method of mental faculty 步法 5. Method of footwork 對敵之五法 5 methods of dealing with opponent 1. 心中想著 1. The mind keeps computing 眼裏看著 The Eyes keep observing 2. 手上動著 2. The Hands keep active 身子活著 The body keeps lively 3. 脚下走著 3. The feet keep moving. 遇撩即攻 Attack immediately when opening appears 4. 見空即捕 4. Seize the critical moment 隨機變化 follow the situation and adapt accordingly 5. 令人莫測 5. Be unpredictable to your opponent 則為得矣 then you can be considered having attainment .

Source: http://ccktcpmantis.com/

Grandmaster Chiu Chuk-Kai and 12 Disciples







Li Yen Huo
Praying Mantis Shifu




His name is also romanized as:
Li Huo Yan / Ly Hoa Yen / Yen Hoa Ly / Li Huo Yen / Li Hua Yen.
Shifu Li Yen Huo studied under shifu Zhao Zhu Xi in Vietnam.
Shifu Li Yen Huo is one of shifu Zhao Zhu Xi's "Top 12" (some versions say he is the senior of the 12). These "Top 12" were chosen by shifu Zhao Zhu Xi among the oldest living disciples to carry on the traditions, teaching Tai Ji Tang Lang Quan regardless of financial gain, as long as they lived and were able to continue.
When shifu Zhao Zhu Xi moved to Hong Kong, shifu Li Yen Huo stayed teaching in Saigon and kept his master's schools in Vietnam. Later, shifu Li Yen Huo moved to USA.
Shifu Li Yen Huo is good friend of Zhao Han Ping (the daughter of shifu Zhao Zhu Xi). Shifu Li Yen Huo was for several years the President of the "USA Chiu Chuk Kai Tai Chi Mantis Federation", he keeps a low profile these days and teaches in Michigan (USA).


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Source : http://www.shaolintaichimantis.com/SifuChiang.aspx
Sifu Huy Chiang

Sifu Huy Chiang is the 8th generation of the Shaolin Shantung Tai Chi Praying Mantis System. He is one of the twelve official disciples of Grandmaster Chiu Chuk-Kai.
Sifu Chiang was born in China and moved to Vietnam. He started his martial arts training at a very early age at the Ching-Woo Association learning Northern Kung Fu.
In 1954 Sifu Chiang began training with Grandmaster Chiu Chuk-Kai in the Shaolin Shantung Tai Chi Praying Mantis System. At the age of 17, Huy Chiang became an Instructor in the Ching-Woo Association.
In 1956 Sifu Chiang was selected as one of the 12 disciples of Grandmaster Chiu. These disciples became known as “The 12 Guardians” in Vietnam’s Martial Arts History.
Because of Sifu Chiang’s outstanding abilities in the martial arts, he earned several responsibilities. He became the Chief Instructor for several Martial Arts Clubs in Saigon.
He protected newly opened Tai Chi Praying Mantis studios from conflict caused by local triads. Sifu Chiang was also the personal bodyguard for Mr. Kui, the President of the China Commercial Bank. Sifu Chiang earned the nickname “The Dragon”. In 1963 Sifu Chiang moved to Pleiku. He became a successful businessman, practiced Chinese medicine, and established a Tai Chi Praying Mantis school in Pleiku.
Later Huy Chiang returned to Saigon and became the Head Technical Advisor of Tai Chi Chuan for all of the major Tai Chi organizations and the Health Department in Southern Vietnam.
After many years of intense training with the grandmaster, Sifu Chiang inherited the complete Tai Chi Praying Mantis System. The complete system includes internal and external training, hand routines, and the 18 classical weapons of Kung Fu. In addition Sifu Chiang is known for his expertise in Ground Praying Mantis Techniques and Exotic Weapons.
Since 1988 Sifu Chiang has been teaching Tai Chi at several locations in Southeastern MA. In June of 1998, Sifu Chiang and his son, Hung Chiang, established the Shaolin Tai Chi Praying Mantis Institute in Avon, MA. Sifu Chiang is also the current Vice President of the US Chuk-Kai Tai Chi Praying Mantis Federation.
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Source: http://sites.google.com/site/taichiprayingmantisinstitute/about/shi-fu




Master (Shi-Fu) Wong Lam Ling




Master Wong Lam Ling founded the Tai Chi Mantis Institute in 1974. He was born in Guilin, China, and moved to Hong Kong when he was 9 to learn Martial Arts with his father, Wong Bing Yung. In 1967, Master Wong began full time study of Tai Chi Praying Mantis from Chiu Chuk Kai (1900-1991), and became part of the 8th generation of the Tai Chi Praying Mantis System.

Master Wong continuously improves his own mastery of other forms of Martial Arts, devoting much time and energy to studying many other disciplines. He is extremely passionate about teaching Tai Chi Chuan and Praying Mantis Kung Fu and takes an active part in the development of each student. Master Wong strives to pass on his knowledge to the next generations, and bring out the best in his students.

Shi-Fu Wong is currently Vice-President of the US Chiu Chuk Kai Tai Chi Praying Mantis Federation.



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Ng Hing Chau
Praying Mantis Shifu





Student of shifu Zhao Zhu Xi during his Vietnam years.
Shifu Ng Hing Chau was one of shifu Zhao Zhu Xi's "Top 12".
These "Top 12" were chosen by shifu Zhao Zhu Xi among the oldest living disciples to carry on the traditions, teaching Tai Ji Tang Lang Quan regardless of financial gain, as long as they lived and were able to continue.
Shifu Ng Hing Chau passed away 21 March 2006.


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