System Ving Tsun is a Chinese system of strategic intelligence that can learn Kung Fu easily and promotes the development of these attributes. Consists of six devices listings symbolic body combat: Siu Nim Tau; Cham Kiu; Biu Ji; Mui Fa Jong; Luk Dim Bun Gwan; y Baat Jaam Do.

Chinese Strategic Intelligence System:

Strategic Intelligence, also called Kung Fu 功夫 is the ability of everyone to explore the conditions of a situation and perceive its potential, Sai called by the Chinese.

The potential of a situation consists of all the features that define it as such and has in common with other real life situations, its ability to be changed, namely, the possibility of transformation, called by the Chinese Yin.

The person who develops the Strategic Intelligence able to identify in advance all evidence favorable factors or a situation, to develop and derive the greatest effect.

One example of the application of strategic intelligence in Chinese culture and martial arts are strategic arts of war; where the martial artist or military strategist, have to perceive every situation as unique and their propensity to adapt according to their own conditions.

This ability to adapt will be vital in order to cope against brute force or a disadvantage for, so, it happened to be in the battlefield and the fight.

The systematic development of strategic intelligence in Chinese thought, al bipolar operation due to union and interdependence, Yin-Yang consecrated or-Yeung Yam.

System Denominada Hai Tong (System), China this conception was the result of the need to develop a sustainable system that was able to anticipate the unexpected. This fact was noticed by the great Chinese thinkers and strategists to recognize that it was very difficult to model the natural evolution of a tendency or propensity, since this is constantly mutating.

So the Chinese classical systems, also called “Systems Change” listings are made up possibilities for change, to rely on the potential of each particular configuration Sai Yin.

Based on these lists, o Sistema systematic un Hai Tong, presents a variation in logic called by the Chinese Lei, in situations ranging from one extreme to another and to identify the detour that the diversity of each situation Yin offers, as in everyday life

This variation is identified by Domains (Ling Wik) manifested through scenarios provided by the system (Sau keep), are frameworks that require an evaluation or analysis (Poh break), case by case, other scenarios not covered by the system are elucidated in the release stage of their parameters (Lei away).

In this context the importance of a good system or Hoi Tong, is that the practitioner can lead to a sustainable state of relaxation (Fong Sun). From this continuing global relaxation can pay attention to its possibilities from one extreme to another reality; being able to rely on the potential of any scenario that life offers.

Grand Master Moy Yat expressed this feature of the Chinese system with one of his famous aphorisms:

“Kung Fu without system is not Kung Fu, Kung Fu depending on a system is not a good Kung Fu”

 

Listings that make up the System Level Domains or Ving Tsun:

Under the Chinese view, listings (learning modules of the system) logic and associated exercises, sufficient by themselves to form a complete domain, This would explore the reality of end to end.

The name, order and arrangement of these devices along with their technical (Ju Sik), contribute to a logical understanding of each Domain (Ling Wik 领 域).

Within the guidance the teacher offers on each domain, nothing is specified over, discussed or justified in relation to their functional forms or technical applications (Faat 法).

For this feature, identification of the logic of a domain or Level, may seem puzzling, that while some aspects seem uniform and regular, others lead the practitioner to the extrapolation of the limits of an order or direction given as true or final. Just as life itself becomes the reality.

Faat use properties 法 道 Do a device and techniques of Jiu called Sik 招 carry a symbolic expression that can be viewed as a guide to understanding the system or as a whole Hai Tong.

From the practice of combat devices listings or technical Jiu symbolic 招 Sik, theoretical knowledge does not reach its ultimate meaning and therefore the life experience or 心法 Faat Saam “Kung-Fu-Vida”, that is the relationship between teacher and close student and their peers is necessary to grow and to understand how to develop the Strategic Intelligence 功夫.

In the Wing Chun System, the development of Strategic Intelligence skills occurs in subtle and intuitive way.

To do this the practitioner will explore the potential of continuous transformation for each of the six domains Ling 领 域 Wik it up: Small mind Siu Nim Tau, Asked Cham Kui Kiu Bridge, Biu Ji finger mark, Mui Fa Jong Plum, Luk Dim Bun Gwan half past six stick y Baat Jaam Do eight cut knives.

Devices symbolic body combat:

The Chinese believe that it is natural to use body movements to thwart the activity of thought dichotomous, that stiffens the fluidity of a trend and prevents tiny signals are received from the transformation to come in every situation.

The importance of choosing physical devices for the establishment of a Strategic Intelligence System 功夫 , no accident, because bodily experience is considered by the Chinese as the closest, the closest, the most direct and the one of which may be less hesitant.

The fact that fighting has its importance is symbolic, since from it, you can generate links to the opponent and the tendency to perceive that generates the energy of his techniques and movements.

Situations arise with increasing complexity and the practitioner must manage its attributes to achieve the desired result.

These situations are characterized by not using force and if the trend of the opponent

Since ancient, combat has symbolic importance in Chinese thought, mainly in the Warring States Period ( 476 a 221 ac), when considered Chinese culture war and its nature as the representation of that which can not be modeled.

The combat experience is taken as emblematic for understanding bipolar operation.

The Yin and Yan, complementary opposites, are a clear example of this.

Combat Devices symbolic body (Ju Sik 招), are considered by the Chinese as appropriate instruments to show a meaningful experience to the person.

These expriencias promote relaxation, despite the opponent's resistance barriers.

The perfection of the system is that Wing Chun, through learning and using sophisticated techniques, is achieved by recognizing and adopting as its own all the advantages inherent to the system, namely: strength is achieved by replacing skill, automatism of perception and momentum (stress) by relaxation.

This breaks down the barriers imposed by a conscious intention, interested and individualistic perception that blocks and prevents the exploration of a specific situation fluently.

The Feminization of war:

Great thinkers like Maang Ji (Meng Tsu o Mencio) were those associated with human development 功夫 Strategic Intelligence.

And that association with the symbolic battle was only possible because, ago 2500 years old, phenomenon emerged in China a unique cultural significance, named by the Spanish sinologist Albert Galvany as the feminization of War.

This context is critical to understand our cultural heritage, traditional Ving Tsun 咏 春.

That tradition argued that the effectiveness was hiding under the mask of the delicacy and fragility, represented by the female attitude.

However, the feminization of the war only was consecrated by Suen Ji (Sun Tzu) about 2000 years, through the work known today as The Art of War (Suen Ji Bing Faat), in this work confirms the effectiveness of strategic warfare in the field of feminine.

His work can be expressed by this formulation decisive:

“The victorious troops are those that have expired before engaging in combat; are due troops seek victory only at the time of combat”.

“Everything happens before, at the stage where the conditions are evaluated; I must defeat the enemy, sapping and undermining their potential before face”.

All of this new conception of war meant a drastic break with the hitherto existing war activity, since the struggle was the scene where he expressed the manhood of the warriors.

Although the war continued to be male-dominated business, the new qualities of a quarterback passed to belong to the realm of the feminine.

The notion of “no action” Mo Wai became the hallmark of classical Chinese strategy.

It is clear that the old masters wished to Ving Tsun system more representative this tradition.

The idea of “Simplicity” Tang Son, the formula “low quantity and high quality” is considered the cornerstone of the Ving Tsun System.

This speaks to the importance of understanding the system and not fall into the childishness and arrogance of wanting to adapt, either by the ignorance of their wealth and force of its value, or personal reasons that have little to do with this system.

The fact that traditional schools keep the original name of this art, evident desire to preserve the legacy and commitment by all the descendants of the founder Yim Ving Tsun. In fact, systems are not common Chinese who are called from the name of its founder.

Throughout the generations, Ving Tsun System has been transmitted original pure form only by the legitimate descendants of the founder, each y la Generación remains linked to the previous.

The strength of the relationship between Master and disciple, allows current legitimate descendants spread the original wisdom that comes from these ancestors.

By the late twentieth century, the internationalization of the Ving Tsun system was, at the same time a widespread, an accelerated deterioration of the original knowledge and wisdom, due to the loss of the pure traditional transmission.

Unfortunately, today can be seen cases in which the traditional pure system misconfiguration has been distorted to the point, that what is taught as Ving Tsun is not really Ving Tsun, but a personal interpretation and incomplete “invented” by people who did not reach or knowledge, and understanding required for proper transmission.

Grand Master Moy Yat was the first professional teacher enshrined in East Ving Tsun who emigrated to the West. It was his initiative to pawn his own name (Moy Yat) to rescue the commitment to excellence with their ancestors in the transmission system pure and traditional.

Pure Transmission:

The idea of ​​pure transmission arises from the recognition of a relationship that promotes awareness of itself through the other.

This act contains what the Chinese call Yan (Humanity); as embodied in one's own behavior (Yi Righteousness).

The concept of pure transmission defends the importance of the fact that a person learns about herself through the relationship with the other instead of being taught the other externally.

This type of learning, to be intrinsic, is naturally incorporated by the individual, that the ability to extend power to conduct what was learned.

It is thus possible to their own daily life skills and attributes developed in the practice of martial arts, which is where the real battle is filed starting with yourself.

Therefore the pure transmission has features that encourage the practitioner to teach himself.

This type of transmission is indicative and is content to just suggest, avoid contaminating the student's learning process with the ideas of tutor.

Just begins to give, pure transmission spreads so discreet that continues to lead the student to other aspects, consider other propensities making hitherto unnoticed.

These features are implemented in compliance to the effects generated by the devices symbolic Body Combat Jiu 招 Sik as providing meaningful experiences.

These devices do not have exemplary value, but the value of a learned individual stroke each year locally associated Ving Tsun System, in which the student sees and perceives, through their own experience martial, The logic of each domain, forming an integrated whole with the rest of the parties.

The genius of Jiu 招 Sik, is on the order of the listings of combat body devices that make up the entirety of each domain Ving Tsun System.

For this reason, great teachers always refused to decipher the meaning of a technique to his disciples. Instead, a good teacher, target creates a favorable environment (program content, materials) and subjective (methodology, forwarding qualified), for the disciple to discover for yourself the meaning, that can be different provided they obtain the desired end, namely, the development of the attributes of this style of Kung Fu.

If you want to learn Kung Fu in Madrid please call 609 07 92 68 To request interviews.