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Kung Fu - Sunrise, Florida, Plantation,
Florida, Tamarac, Weston, Davie, Lauderhill, Ft. Lauderdale, Cooper
City, Coral Springs Parkland Florida, Kung Fu. .Plantation is near
Sunrise. Plantation Florida is very close to Jun Kim's Martial
Arts Center in Sunrise Florida.
Grand Master Jun
Kim's Martial Arts - Kung Fu
Chinese martial arts describes the
enormous variety of martial arts styles originating in China.
Kung fu and wushu are popular terms that have become synonymous with
Chinese martial arts. However, the Chinese terms kung fu (Chinese:
功夫 pinyin: gōngfū) and wushu (Traditional Chinese: 武術; Simplified
Chinese: 武术) have very distinct connotations. Each term can describe
different martial arts traditions and can also be used in a context
without referencing martial arts. Colloquially, kung fu (or gong fu)
alludes to any individual accomplishment or cultivated skill. In
contrast, wushu is a more precise term that refers to general
martial activities. The term wushu has also become the name for a
modern sport similar to gymnastics involving the performance of
adapted Chinese bare-handed and weapons forms (tàolù 套路) judged to a
set of contemporary aesthetic criteria for points.
Contents [hide]
1 History of Chinese Martial arts
2 Styles
3 Training
3.1 Basics
3.1.1 Stretching
3.1.2 Stances
3.1.3 Meditation
3.1.4 Special techniques
3.2 Forms
3.2.1 Types of forms
3.2.2 Appearance of forms
3.2.3 Modern forms
3.3 Application
3.4 Weapons training
4 Martial arts and morality
5 Use of qi
6 Notable practitioners
7 Popular culture
8 References
9 See also
Grand Master Jun
Kim's Martial Arts - Kung Fu
[edit] History of Chinese Martial arts
Ancient depiction of martial monks practicing the art of self
defense.The origins of Chinese martial arts are traced to
self-defense needs, hunting activities and military training in
ancient China. Hand to hand combat and weapons practice were
important components in the training of Chinese soldiers.[1][2][3]
Eventually, Chinese martial arts became an important element of
Chinese culture.
According to legend, the reign of the Yellow Emperor (Huangdi,
traditional date of ascension to the throne, 2698 B.C.) introduced
the earliest forms of martial arts to China.[4] The Yellow Emperor
is described as a famous general who, before becoming China’s
leader, wrote lengthy treatises on medicine, astrology and the
martial arts. He allegedly developed the practice of jiao di or
horn-butting and utilized it in war.[5] Regardless of these legends,
jiao di evolved during the Zhou Dynasty (2nd millennium B.C.) into a
combat wrestling system called jiao li, the practice of which in the
Zhou Dynasty was recorded in the Classic of Rites.[6] This combat
system included techniques such as strikes, throws, joint
manipulation, and pressure point attacks.[5] Jiao li became a sport
during the Qin Dynasty (221 - 207 B.C.). Jiao li eventually became
known as shuai jiao, its modern form.
Sophisticated theories of martial arts based on the opposing ideas
of yin and yang, and the integration of "hard" and "soft" techniques
are recorded in the annals of the Spring and Autumn Period (722
BCE–481 BCE).[7]
The Han History Bibliographies record that, by the Former Han (206
BCE–8 CE), there was a distinction between no-holds-barred
weaponless fighting, which it calls shǒubó (手搏), for which "how-to"
manuals had already been written, and sportive wrestling, then known
as juélì or jiǎolì (角力).[7] Wrestling is also documented in the Shǐ
Jì, The Records of the Grand Historian, written by Sima Qian dating
from 109 BC to 91 BC.
In the Tang Dynasty, descriptions of sword dances were immortalized
in poems by Li Bai. In the Song and Yuan dynasties, xiangpu (the
earliest form of sumo) contests were sponsored by the imperial
courts. The modern concepts of wushu were fully developed by the
Ming and Qing dynasties.[8]
Martial arts are also mentioned in Chinese philosophy. Passages in
the Zhuangzi (庄子), a Daoist text, pertain to the psychology and
practice of martial arts. Zhuangzi, its eponymous author, is
believed to have lived in the 4th century BC. The Tao Te Ching,
often credited to Lao Zi, is another Daoist text that contains
principles applicable to martial arts. According to one of the
classic texts of Confucianism, Zhou Li (周禮/周礼), Archery and
charioteering were part of the "six arts" (Traditional Chinese: 六藝;
Simplified Chinese: 六艺; pinyin: liu yi, including rites, music,
calligraphy and mathematics) of the Zhou Dynasty (1122 - 256 B.C.E.).
The Art of War ( 孫子兵法), written during the 6th century B.C. by Sun
Tzu ( 孫子), deals directly with military warfare but contains ideas
that are used in the Chinese martial arts. Those examples shows that
over time, the ideas associated with Chinese martial arts changed
with the evolving Chinese society and over time acquired
philosophical basis.
Taoist practitioners have been practicing Tao Yin, physical
exercises similar to Qigong that was one of the progenitors to Tai
Chi Chuan, at least as early as the 500 B.C. era. In 39-92 A.D.,
"Six Chapters of Hand Fighting", were included in the Han Shu
(history of the Former Han Dynasty) written by Pan Ku. Also, the
noted physician, Hua Tuo, composed the "Five Animals Play" - tiger,
deer, monkey, bear, and bird, around 220 B.C.[9] Taoist philosophy
and their approach to health and exercise can still be seen in the
Internal styles of Chinese martial arts.
Grand Master Jun
Kim's Martial Arts - Kung Fu
A sparring form of Shaolinquan, an external style of Chinese martial
arts, being demonstrated at Daxiangguo Monastery in Kaifeng,
Henan.With regards to the Shaolin style of martial arts, the oldest
evidence of Shaolin participation in combat is a stele from 728 A.D.
that attests to two occasions: a defense of the Shaolin Monastery
from bandits around 610 A.D., and their subsequent role in the
defeat of Wang Shichong at the Battle of Hulao in 621 A.D. From the
8th to the 15th centuries, there are no extant documents that
provide evidence of Shaolin participation in combat. However,
between the 16th and 17th centuries there are at least forty extant
sources which provided evidence that, not only did monks of Shaolin
practice martial arts, but martial practice had become such an
integral element of Shaolin monastic life that the monks felt the
need to justify it by creating new Buddhist lore.[10] References to
Shaolin martial arts appear in various literary genres of the late
Ming: the epitaphs of Shaolin warrior monks, martial-arts manuals,
military encyclopedias, historical writings, travelogues, fiction,
and even poetry.[11] These sources, in contrast to those from the
Tang period, refer to Shaolin methods of unarmed combat, as well as
combat utilising various weapons. These include the spear (Qiang),
and with the weapon that was the forte of Shaolin monks and for
which they had become famous—the staff (Gun, pronounced as juen).[12]
By the mid-16th century, military experts from all over China were
traveling to Shaolin to study its fighting techniques. The fighting
styles that are practiced today were developed over the centuries,
after having incorporated forms that came into existence later. Some
of these include Bagua, Drunken Boxing, Eagle Claw, Five Animals,
Hsing I, Hung Gar, Lau Gar, Monkey, Praying Mantis, Fujian White
Crane, Wing Chun and Tai Chi Chuan.
The present view of Chinese martial arts are strongly influenced by
the events of the Republican Period (1912-1949). In the transition
period between the fall of the Qing Dynasty as well as the turmoils
of the Japanese invasion and the Chinese Civil War, Chinese martial
arts became more accessible to the general public as many martial
artists were encouraged to openly teach their art. At that time,
some considered martial arts as a means to promote national pride
and improve the health of the Nation. As a result, many martial arts
training manuals (拳普) were published.[13] and numerous martial arts
associations were formed throughout China and in various oversea
Chinese communities. The Central Guoshu Academy (Zhongyang
Guoshuguan, 中央國術館/中央国术馆) established by the National Government in
1928[14] and the Jing Wu Athletic Association (精武體育會/精武体育会) founded
by Huo Yuanjia in 1910 are examples of organizations that promoted a
systematic approach for training in Chinese martial
arts.[15][16][17] A series of provincial and national competitions
were organized by the Republican government starting in 1932 to
promote Chinese martial arts. In 1936, at the 11th Olympic Games in
Berlin, a group of Chinese martial artists demonstrated their art to
an international audience for the first time. Eventually, those
events lead to the popular view of martial arts as a sport.
Chinese martial arts started to spread internationally with the end
of the Chinese Civil War and the founding of the People's Republic
of China on October 1, 1949. Many well known martial art
practitioners chose to escape from the PRC's rule and migrate to
Taiwan, Hong Kong,[18] and other parts of the world. Those masters
started to teach within the overseas Chinese communities but
eventually they expanded their teachings to include people from
other cultures.
Within China, the practice of traditional martial arts was
discouraged during the turbulent years of the Chinese Cultural
Revolution (1969-1976).[19] Like many other aspects of traditional
Chinese life, martial arts was subjected to a radical transformation
by the People's Republic of China in order to align it with Maoist
revolutionary doctrine.[19] The PRC promoted the committee-regulated
sport of Wushu as a replacement to independent schools of martial
arts. This new competition sport was disassociated from what was
seen as the potentially subversive self-defense aspects and family
lineages of Chinese martial arts previously exhibited by the Boxer
Rebellion.[19] Rhetorically, they also encouraged the use of the
term "Kuoshu" (or Guoshu meaning "the arts of the nation"), rather
than the colloquial term gongfu, in an effort to more closely
associate Chinese martial arts with national pride rather than
individual accomplishment.[19] In 1958, the government established
the All-China Wushu Association as an umbrella organization to
regulate martial arts training. The Chinese State Commission for
Physical Culture and Sports took the lead in creating standardized
forms for most of the major arts. During this period, a national
Wushu system that included standard forms, teaching curriculum, and
instructor grading was established. Wushu was introduced at both the
high school and university level. The suppression of traditional
teaching was relaxed during the Era of Reconstruction (1976-1989),
as Communist ideology became more accommodating to alternative
viewpoints.[20] In 1979, the State Commission for Physical Culture
and Sports created a special task force to reevaluate the teaching
and practice of Wushu. In 1986, the Chinese National Research
Institute of Wushu was established as the central authority for the
research and administration of Wushu activities in the People's
Republic of China. [21] Changing government policies and attitudes
towards sports in general lead to the closing of the State Sports
Commission (the central sports authority) in 1998. This closure is
viewed as an attempt to partially de-politicize organized sports and
move Chinese sport policies towards a more market-driven
approach.[22] As a result of these changing sociological factors
within China, both traditional styles and modern Wushu approaches
are being promoted by the Chinese government.[23]
[edit] Styles
This section does not cite any references or sources. (July 2007)
Please help improve this article by adding citations to reliable
sources. Unverifiable material may be challenged and removed.
Main article: Styles of Chinese martial arts
See also: List of Chinese martial arts
The meditative art Taijiquan being practiced on the Bund in
ShanghaiChina has one of the longest histories of continuously
recorded martial arts tradition of any society in the world, and
with hundreds of styles probably the most varied. Over the past two
to four thousand years, many distinctive styles have been developed,
each with its own set of techniques and ideas [24]. There are also
common themes to the different styles, which are often classified by
"families" (家, jiā), "sects" (派, pai) or "schools" (門, men) of
martial art styles. There are styles that mimic movements from
animals and others that gather inspiration from various Chinese
philosophies, myths and legends. Some styles put most of their focus
into the harnessing of qi energy, while others concentrate solely on
competition and exhibition. Each style offers a different approach
to the common problems of self-defense, health and self-cultivation.
Chinese martial arts can be split into various categories to
differentiate them: For example, external (外家拳) and internal
(内家拳)[25]. Chinese martial arts can also be categorized by location,
as in northern (北拳) and southern (南拳) as well, referring to what
part of China the styles originated from, separated by the Yangtze
River (Chang Jiang); Chinese martial arts may even be classified
according to their province or city. [26] The main perceived
difference about northern and southern styles is that the northern
styles tend to emphasize fast and powerful kicks, high jumps and
generally fluid and rapid movement, while the southern styles focus
more on strong arm and hand techniques, and stable, immovable
stances and fast footwork. Examples of the northern styles include
Changquan and Xingyiquan. Examples of the southern styles include
Nanquan and Wing Chun. Chinese martial arts can also be divided
according to religion, imitative-styles (象形拳), and more. There are
distinctive differences in the training between different groups of
Chinese martial arts regardless of the type of classification.
[edit] Training
Chinese martial arts training consists of the following components:
basics, forms, applications and weapons. Each style has its own
unique training system with varying emphasis on each of those
components [27]. In addition, philosophy, ethics and even medical
practise [28] are highly regarded by most Chinese martial arts. A
complete training system should also provide insight into Chinese
attitudes and culture.
[edit] Basics
Basics (基本功) are a vital part of the training, as a student cannot
progress to the more advanced stages without them; without strong
and flexible muscles including the management of the "Chi" (breath,
or energy), many movements of Chinese martial arts are simply
impossible to perform correctly [29] [30]. Basics training involves
a simple series of simple movements that are performed repeatedly
over a short interval . Examples of basics training includes
stretching, stances, meditation and special techniques.
A common saying concerning basic training in Chinese martial arts is
as follows:
内外相合，外重手眼身法步，内修心神意气力。
Which can be translated as
Train both Internal and External.
External training includes the hands, the eyes, the body and
stances.
Internal training includes the heart, the mind, the spirit and
strength.
Grand Master Jun
Kim's Martial Arts - Kung Fu
[edit] Stretching
Chinese martial arts pay considerable attention to stretching [31].
Speed, power, and the reduction of injuries may be achieved by
increasing the range of motion. Common stretching exercises include
general joint rotations, static stretching, and dynamic stretching.
These exercises are performed individually, but may also be
practiced in pairs. Different styles have different approaches to
increase the student's flexibility, but those approaches should be
consistent with the fundamentals of sports medicine.
[edit] Stances
Stances (steps or 步法) are special postures employed in Chinese
martial arts training[32] [33]. They represent the individual
elements of a form. Each style has different names and variations
for each stance. Stances may be differentiated by feet position,
body weighting, body alignment, and other such factors. Stance
training can be practiced statically, the goal of which is to
maintain the structure of the stance through a set time period.
Stance training can also be practiced dynamically, in which case, a
series of movements is performed repeatedly. The horse riding stance
(骑马步，马步 qí mǎ bù,mǎ bù) or a bow stance is a representative example
of a stance found in many styles of Chinese martial arts.
[edit] Meditation
In many styles, meditation is considered to be an important
component of basic martial arts training. Meditation can be used to
develop focus, clarity of thought and as a basis for qigong
training. [34] [35] Meditation when practiced in this context does
not require a religious component. As an example, one of the three
major components of Shaolin kung fu practice is Zen Meditation, the
other two being medicine and martial arts.
[edit] Special techniques
Special techniques are basic exercises that are unique to a
particular martial arts style. Special techniques are developed
based on the experience and understanding of a particular style. For
example, many styles have training to increase the ability to
withstand a direct hit through methods such as the "Golden Bell
Cover" (金钟罩) or "Iron Shirt" (铁布衫) [36]. In Wing Chun, basic
training includes the use of a wooden dummy ("Mook Jung" in
Cantonese and "Moo Juang" in Mandarin) to develop striking power and
some hand trapping techniques. [37] [38] There are also types of
training that can be characterized as being fictional rather than
real. For example, the ability to move lightly without leaving
footprints or the ability to climb walls. [39]
[edit] Forms
Forms or taolu (Chinese: 套路; pinyin: tào lù) in Chinese are series
of techniques defined by their stances combined so they can be
practiced as one whole set of movements. Some say that forms
resemble a choreographed dance, though martial artists often argue
that a general difference is the speed and explosiveness seen in
most external styles, and that the movements are actual fighting
techniques. This confusion often results from modern practitioners
not understanding the combat applications of such forms, however
this is a key aspect to training and should never be ignored. [40]
These forms sought to incorporate both the internal and external
aspects of Chinese martial arts. A kung fu form needs to be both
practical, usable, and applicable as well as promoting flow,
meditation, flexibility, balance and coordination. Often kung fu
teachers are heard to say "train your form as if you were sparring
and spar as if it were a form."
[edit] Types of forms
There are two types of forms in Chinese martial arts. Most common
are the solo forms, performed alone by one person, but there are
also "sparring" forms, which is a combined fighting sets performed
by two or more people. There is another meditative component on
kung-fu that is very useful to put the student on an imaginative
real fight situation and also to literally "defeat" the fear factor.
Many styles consider forms as one of the most important practices,
as they gradually build up the practitioner's strength and
flexibility, internal power, speed and stamina, and teach balance
and coordination. They also function as a tool for both the students
and the teacher to remember the many techniques taught by the style,
and sort them into various groups.
A style can have many compartments, both empty-handed and with
weapons. In most styles, empty-handed techniques are the most
common, but many styles also contain forms using a wide range of
weapons of various length and type, utilizing one or two hands.
There are also styles that only practice a certain weapon,
containing only forms with the specific weapon.
Forms are meant to work the body. Once a basic structure is able to
be maintained in the body, forms are then used to work that
structure. Forms develop a sensibility of moving from position to
position. This teaches the body to react.
Some forms focus specifically on punching and kicking, while others
focus on joint manipulation, grappling, jump kicking, or weapons.
Still other forms focus on different styles of movement, or on using
specific configurations. Often, forms will combine several of these
attributes.
[edit] Appearance of forms
Even though forms in Chinese martial arts are based on martial
techniques, the movements might not always be identical to how the
techniques they symbolize would work when applied in actual combat.
This is due to the way many forms have been elaborated: on the one
hand to provide better combat preparedness, and on the other hand,
to look more aesthetic. One easily understood manifestation of this
tendency toward elaborations that go beyond what most often might be
used in combat is the inclusion of lower stances and higher kicks.
The regular practice of techniques while using lower stances both
adds strength to the same techniques when used with higher stances,
and also facilitates using the same techniques in the lower stances
when the realities of combat make doing so the most appropriate
choice. In recent years, as the perceived need for self-defense has
decreased, many modern schools have replaced practical defense or
offense movements with acrobatic feats that are more spectacular to
watch, thereby gaining favor during exhibitions and competitions.
The mainland Chinese government has especially been criticized by
traditionalists for "watering down" the wushu competition training
it promotes. Appearances have been important in many traditional
forms as well, seen as a sign of balance, but may not be the most
important requirements of successful training, from the martial
perspective. Some martial artists have looked for supplementary
income by performing on the streets or in theaters, although in the
most traditional schools, such performance is forbidden.
Another reason why the martial techniques might look different in
forms is thought by some to come from a need to "disguise" the
actual functions of the techniques from outsiders, namely rival
schools or the authorities, since China has been ruled by foreign
powers in the past. The intention was to leave the forms in such a
state that they could be performed in front of others without
revealing their actual martial functions, while retaining their
original functionality in a less obvious form. However some forms
were created for reasons other than combat and martial application:
some were created to help martial artists develop certain qualities.
For example, in addition to aesthetic reasons, acrobatics blended
into martial arts help martial practitioners develop strength,
balance and flexibility.
[edit] Modern forms
Modern forms are used in sport wushu, as seen in this staff
routineSee also: Wushu (sport)
As forms have grown in complexity and quantity over the years, and
many forms alone could be practiced for a lifetime, styles of modern
Chinese martial arts have developed that concentrate solely on
forms, and do not practice application at all. These styles are
primarily aimed at exhibition and competition, and often include
more acrobatic jumps and movements added for enhanced visual effect
[41] compared to the traditional styles. Those who generally prefer
to practice traditional styles, focused less on exhibition, are
often referred to as traditionalists. Many traditionalists consider
the evolution of today's Chinese martial arts as undesirable, saying
that much of its original value is lost.
[edit] Application
Application training refers to the training of putting the martial
techniques to use. Chinese martial arts usually contain a large
arsenal of techniques and make use of the whole body; efficiency and
effectiveness is what the techniques are based on [42] [43] [44].
However, many Chinese martial arts appear to be flowery and
'fancier' than other arts but the movements are very meaningful in
terms of application. When and how applications are taught varies
from style to style, but in the beginning, most styles focus on
certain drills where each person knows what technique is being
practiced and what attack to expect. Gradually, fewer and fewer
rules are applied, and the students learn how to react and feel what
technique to use, depending on the situation and the type of
opponent. 'Sparring' refers to one aspect of application training
that simulates fighting situations but still with rules and
regulations to reduce the chance of serious injury to the student.
The subject of application training is controversial and is part of
a raging debate between the practice of martial arts and sports
based on the martial arts. In the traditionalist view, martial arts
training should eventually lead to and be proven by actual combat as
well as being govern by a moral philosophy. In comparison, the
sports view suggests that the training does not require such extreme
methods or such deep contemplation. [45] The traditionalist view is
shaped by the history of Chinese martial arts where the techniques
were developed as a means of self-preservation. Because of its
importance, application training was kept secret and was given only
to those that were considered 'worthy.' From the vantage point of
martial arts as a sport, the issues of life and death is no longer
decided by martial arts. As a result, the goal of the training
should re-focus towards health and friendly competition.
Competitive sparring is one approach to satisfy the difference
between the two viewpoints. In this approach, opponents can use
their combat techniques but subject to a set of pre-defined rules
and regulations which are designed to limit serious injuries. An
example of this approach in the Chinese martial arts is the
tradition of Lei tai (擂臺/擂台, raised platform fighting) and Sanda
(散打) or sǎnshǒu (散手)[46]. Lèitái represents public challenged
matches that first appeared in the Song Dynasty. The objective for
those contests was to knock the opponent from a raised platform by
any means necessary. San Shou represents the modern development of
Lei Tai contests but without the raised platform and having rules in
place to reduce the chance of serious injuries. Many Chinese martial
arts schools teach sanshou and work to incorporate their movements,
characteristics, and theory into sanshou's modern context. Sanshou
is popular as a competition event and allows martial practitioners
to both practice and put their skill to use in a friendly,
non-hostile environment. It is similar to Muay Thai and is a type of
sparring competition where the competitors wear protection and
gloves and get points when scoring a hit on the opponent or
performing a successful throw. Sanshou involves both stand-up
striking and grappling, and as a modern competition is limited for
safety reasons, in turn limiting technique and other components of
the martial arts. However, many of these skills and techniques are
still practiced among many sanshou practitioners, such as chin na
and ground fighting. [47]
[edit] Weapons training
Most Chinese styles also make use of training the broad arsenal of
Chinese weapons for conditioning the body as well as coordination
and strategy drills [48]. Weapons training (qìxiè 器械) are generally
carried out after the student is proficient in the basics, forms and
applications training. The basic theory for weapons training is to
consider the weapon as an extension of your body. The same
requirements for footwork and body coordination is required [49].
The process of weapon training proceed with forms, forms with
partners and then applications. Most systems have training methods
for each of the Eighteen Arms of Wushu (shíbābānbīngqì 十八般兵器) in
addition to specialized instruments specific to the system.
[edit] Martial arts and morality
Traditional Chinese schools of martial arts, such as the famed
Shaolin monks, often dealt with the study of martial arts not just
as a means of self-defense or mental training, but as a system of
ethics [50] [51]. Wude (武德) can be translated as "martial morality"
and is constructed from two Chinese characters, "wu" (武) which means
martial and "de" (德) which means morality. Wude (武德) deals with two
aspects; "morality of deed" and "morality of mind". Morality of deed
concerns social relations; morality of mind is meant to cultivate
the inner harmony between the emotional mind (Xin, 心) and the wisdom
mind (Yi, 慧). The ultimate goal is reaching no extremity (Wuji, 無極)
(closely related to the Taoist concept of wu wei), where both wisdom
& emotions are in harmony with each other.
Morality of deed
Humility (Qian Xu; 謙虛/谦虚 qiānxū)
Loyalty (Zhong Cheng; 忠誠/忠诚 zhōngchéng)
Respect (Zun Jing; 尊敬 zūnjìng)
Righteousness (Zheng Yi; 正義/正义 zhèngyì)
Trust (Xin Yong; 信賴/信赖 xìnlài)
Morality of mind
Courage (Yong Gan; 勇氣/勇气 yǒngqì)
Endurance (Ren Nai; 忍耐 rěnnài)
Patience (Heng Xin; 性心 xìngxīn)
Perseverance (Yi Li; 毅力 yìlì)
Will (Yi Zhi; 意志 yìzhì)
[edit] Use of qi
Main article: Qigong
The concept of qì or ch'i (氣/气), the inner energy or "life force"
that is said to animate living beings, is encountered in almost all
styles of Chinese martial art. [52] Internal styles are reputed to
cultivate its use differently than external styles.
One's qi can be improved and strengthened through the regular
practice of various physical and mental exercises known as qigong.
Though qigong is not a martial art itself, it is often incorporated
in Chinese martial arts and, thus, practiced as an integral part to
strengthen one's internal abilities.
There are many ideas regarding controlling one's qi energy to such
an extent that it can be used for healing oneself or others: the
goal of medical qigong. Some styles believe in focusing qi into a
single point when attacking and aim at specific areas of the human
body. Such techniques are known as Dim mak and have principles that
are similar to acupressure. [53] [54] Some suggest that by
practicising qigong to an advanced level it is possible to cause a
physical reaction to an opponent without even touching the opponent.
[55] This is a popular concept in Chinese martial arts movies but
are rarely seen in the everyday world.
Grand Master Jun
Kim's Martial Arts - Kung Fu |
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