By Jeremy Roadruck
Assistant Editing by Richard Loewenhagen

Ving Tsun is a highly scientific art form centered on the principles of simplicity, efficiency, and directness. To learn it and pass it on properly requires "System Thinking." The nature of any system, or haih túng meaning "connected pieces" in Cantonese, is to yield an output greater than the sum of its parts. In the system of Ving Tsun Gùng Fuh, the principles, techniques, attributes, strategies, tactics, and methodologies used to train and employ them are intricately interrelated. Together they produce a result that is far greater than the sum of its individual components. The practitioner must understand this system as a whole and the relationships between each of its components in order to progress efficiently.

As a system, Ving Tsun builds upon itself. It begins with a scientific base of principles and concepts. Upon this base rest layers of core processes and sub-processes that constitute a methodology for developing and employing the art. The system is most efficient when optimal use of these processes is mapped out and viewed as a proper sequence of learning and developing. If the practitioner violates this sequence, learning is impeded, and inefficiency and confusion begin to take over training time. The final output product will eventually be flawed.

Ving Tsun’s sequence of learning and developing lends itself to a modern description of education and self-development on four distinct levels: Textbook, Laboratory, Intern, and Real Life. This brief treatise describes each of these levels of growth.

Any course of study in a professional learning environment begins with a standardized text. Textbooks form the foundation of a formal learning program; they contain a progression from general information in the earlier chapters to specific information in latter chapters. Lesson plans, tests and quizzes, homework, and laboratory work all build from a course textbook. The phrase Kyùhn Tou, meaning "fist set" is used to describe this level of information.

In learning a physical activity such as Ving Tsun, the textbook exists as a physical activity often called forms. Forms serve as a repository of physical techniques and mental concepts. Forms serve as textbooks detailing the principles, techniques, body mechanics, fundamental attributes, concepts, and providing guidelines for the application of techniques for each stage of training. As an individual progresses through the training system, he or she is introduced to more complex concepts and body mechanics through the introduction to new and more complex forms.

Physically, the use of forms introduce techniques (motions) and develop body structure. In this discussion, forms can mean body mechanics or a sequence of movements. There are two processes to developing body mechanics. One process has the individual train motions first. As an individual becomes more accustomed to the motion, details are pointed out to develop alignment and structure. The other process develops body structure with details from the beginning. After an individual has developed foundational body structure, he or she will train various, specific motions utilizing the developed body structure.

In Ving Tsun, as one’s physical foundation is developing, an individual is introduced to the basic tools of the training system. When first introduced, these tools are simple motions that serve to introduce general concepts. Eventually these motions are given specific meanings in relation to use, forms, and function. It is at that point that the motions become techniques. A technique is initially learned in pieces – a fist and a stance, and it is eventually connected into one unit – a punch. The Ving Tsun Museum defines a technique as "a motion with a purpose, supported by body structure and applied with tactics."

A novice is introduced to a selection of fundamental body positions and movements. The introduction can be through the use of a few simple movements as evidenced in the Gú Lòuh (often written into english as Gu Lao) lineages, Yún Kèih Sàan (Yuen Kay-San) lineages, Jéung Bóu (Cheung Bo) lineages, and others. The introduction can also be through the use of a more complicated collection of movements such as the Síu Nihm Tàuh (little idea in the beginning) form used by the Yihp Mahn (Yip Man) lineage and others. Regardless of format, the goal of this training remains the same. The novice begins to develop the most basic body mechanics that are reinforced throughout the rest of the training system. Each motion serves a purpose at some point in the training. Once an established foundation is developed, the novice is introduced to more complex body movements through the coordination of the body and the hands through movement in multiple directions. Using the Yip Man model of training as a reference, this represents the Chàhm Kìuh (searching the bridge) level of training. While more complicated than the Síu Nihm Tàuh level of training, the goal of the form remains the same – to teach specific body mechanics and make the student capable at performing them. Chàhm Kìuh is built upon the foundation of Síu Nihm Tàuh. If an individual’s Síu Nihm Tàuh skill and understanding is low, future development of Chàhm Kìuh must also be low. If an individual’s Síu Nihm Tàuh is high, the potential for Chàhm Kìuh is also high. There is a direct relationship between one’s ability at one stage of training in comparison to the previous stage of training. Bìu Jí (thrusting fingers) training serves to take the structure developed in Síu Nihm Tàuh and the body coordination in movement developed in Chàhm Kìuh and increase speed to one’s maximum potential. Bìu Jí requires a strong foundation in both Chàhm Kìuh and Síu Nihm Tàuh.

Forms serve as a tool for instructing a novice. A set of concepts and related techniques are presented to the novice in a format that is easily practiced and understood. Once a basic understanding and ability is developed, an additional set of concepts and techniques are presented. Forms also serve as a method of training. Through effort and consistent practice, the novice developed the proper mechanics to perform the appropriate techniques and, at the same time, developed the necessary attributes to make the techniques successful.

This level of training serves as a laboratory to develop structure, attributes and concepts while also experimenting with techniques and an introduction to tactics. Activities at this level in Ving Tsun are classified as Saan Sáu (separate hands) or Chï Sáu (stick hands). Saan Sáu and Chï Sáu reinforce the knowledge gained from the Textbook level through various drills and exercises. Of primary importance is the reinforcement of the concepts previously introduced.

Saan Sáu trains body structure and develops attributes using inconsistent contact and various ranges. Chï Sáu trains body structure and develops attributes using constant contact and stays in relatively the same range. Two processes are employed at this stage of training. One process starts with Chï Sáu to develop fine motor control and reaction skills. After the individual has developed the necessary attributes and reflexes, he or she progresses to Saan Sáu, focusing on the introduction of tactics. The other process starts with Saan Sáu to develop the individual’s reactions and gross motor control and then proceeds to Chï Sáu to develop refined motor control and introduce tactics. This second process is then followed by extended range Chï Sáu to focus on ranges and angles. Both Saan Sáu and Chï Sáu serve as training devices.

The use of contact with another person serves to strengthen the developed body structure of an individual. When practicing forms, the individual has no truly clear concept of how the structures being developed are put into application. Once introduced to Saan Sáu or Chï Sáu training, the individual is given a platform with which to test his or her body structure. Once that experience has been gained, the individual takes on a new understanding when playing forms; this process gives an understanding of the use of body structure in application, giving new depth and meaning to the forms.

Skill is developed through the development of mental and physical attributes supported by an understanding of position and energy. The training environment at this stage begins as a cooperation. As the junior begins to gain proficiency, the senior begins to cooperate less and less. Towards the end of this stage the individuals involved do not cooperate and begin to compete with each other while staying within the confines of the training exercise and principles.

After developing a certain standard of techniques, body structure, attributes, and general tactics, the individual is introduced to the next training component. The goal of this component is to develop application of technical and tactical ability. This part of the training process is analogous to field work or working as an intern. The goal of the individual is to experience something approaching real life. This process is often called Màaih Sàn Jòng or free sparring.

At this point, training is more intense and follows the same progression as the previous component with respect to cooperation/competition. If any deficiencies are discovered at this stage, the individual can identify what needs work and return to previous training exercises to develop the missing component. The primary focus of this component is the application of tactics in a near-combat environment. This can be accomplished though free sparring or participation at various tournaments. The goal is to simulate real life.

The use of contact with another person through less controlled circumstances such as Saan Sáu and Chï Sáu serves to develop the tactical and technical ability of an individual. When practicing Saan Sáu or Chï Sáu, one is not put into a situation that approaches the reality of combat in the same manner as Màaih Sàn Jòng training. As experience is gained in sparring and similar activities, an individual is given a new understanding as to the applicability of Saan Sáu and Chï Sáu training. With more experience, Saan Sáu / Chï Sáu training and Forms training is approached from a different viewpoint.

Also included at this point in the training is exposure to learning situations outside of the classroom setting. The individual is introduced to other concepts of fighting outside of Ving Tsun as a reference point. This introduction can take the form of Seminars, Workshops, Competitions, Tournaments, and more. Contact with different viewpoints also occurs in sparring and competition both within and without the individual’s standard learning environment. The individual also gains experience at this stage through instruction of junior students.

The last level of the Ving Tsun System deals with psychological development. This occurs as the individual is faced with challenges and obstacles to training both internally and externally generated. The individual is "tested" in his or her Gùng Fuh outside the confines of an organized, structured environment. This "test" can take the form of physical confrontation at one extreme and range through emotional to psychological to a philosophical response to life at the other extreme. In essence, this is where a finalized comprehension of "efficiency, directness, and economy of motion and resources" is developed. This level represents a significant portion of our lives spent dealing with the "other interests" and challenges to learning and teaching Ving Tsun. It takes long term persistence and staying power to truly master Ving Tsun Gùng Fuh; this makes the journey a lifetime one. Many other aspects of life will compete directly and indirectly with this lifetime journey. Invariably, life brings challenges and opportunities to practice Ving Tsun on a physical, mental, and spiritual level. Examples include a change in job, a promotion, a new baby, the objections of spouses to training time, etc. Learning how to balance these competing interests while obtaining the most efficient results from training is one example of comprehending a mental and spiritual meaning of efficiency, directness and economy of motion. As with each of the preceding levels, this level of training builds on the foundation developed through the other levels of the training system.

Ving Tsun functions as a system made up of several parts. Each part serves a purpose in and of itself and also functions in concert with additional parts to create a whole greater than the sum of the parts. While the precise organization and process varies from lineage to lineage and instructor to instructor, the same four general levels exist in all Ving Tsun lineages. The Textbook level sets the stage for later development, physically through techniques, mentally through principles and concepts, and spiritually though the experience of reality. The Laboratory level adds a dynamic element to the information presented at the Textbook level. The Intern level puts the dynamic element introduced at the Laboratory level into a less structured format. The Real World level removes all constraints placed by the previous training levels and methodologies, allowing the developed martial artist to experience all of reality as it is - through the viewpoint of the Ving Tsun System.

This article identified the major levels of training. Each of these areas is dependent on the others. As one gets better in one level of training, the other levels of training will also improve. Each serves a necessary part of the training program yet cannot be completed without experience from the other levels.