Grandmaster Gary Lam, L.A.


Sifu Gary Lam trained with the Legendary Sifu Wong Shun Leung , for 15 years and served as the instructor at Wong’s school in Hong Kong for an additional 6 years.As one of Sifu Wong Shun Leung’s top student, Sifu Lam put his Wing Chun skills to test by entering tournaments and destroying the competition. His excellent fighting skills made him the undefeated champion of the Hong Kong full Contact Tournament in 1978-1979. His trophies and titles are too numerous to mention. In recognition of his Wing Chun skills and character, his Wing Chun peers in Hong Kong elected him as the President of the Hong Kong Wing Chun Society in 1991.

Sifu Gary Lam was awarded Sifu of the Year in 2006 and received an award for the World Ving Tsun Athletic Association Hall of Fame for his contributions to Ving Tsun.



A Chronicle of the Life of Grandmaster Ip Man

A Chronicle of the Life of Grandmaster Ip Man


Ip Man was born on October 14th 1893,passed away on the 1st December 1972.


Written by Ip Chun

Translated into 2 thirds English by Samuel Kwok & Daniel Marshall-Searson


Grandmaster Ip Man spent his whole life as champion of the cause of Wing Chun Kung Fu. He was responsible for advancing Wing Chun Kung Fu to its eminence today. Throughout the world, students of Wing Chun Kung Fu continue to publish articles about Grandmaster Ip Man, his life and achievements. Therefore to celebrate the 100th anniversary of the birth of Grandmaster Ip Man this chronicle is being produced for all those interested in Wing Chun Kung Fu.


This chronicle is about Ip Man and his contribution to the style of Wing Chun Kung Fu. Therefore the details of his life, his education and profession, will only be covered in brief. There are thousands of practitioners of Wing Chun Kung Fu and those who are not mentioned in this tribute must bear with the author for lack of space.


Ip Man was born on October 14th 1893, in the Chine Dynasty (Kang Shoui-September 5th, in the Chinese calendar), in Fut Shan town in Kwong Tung province, which was, then in Lam Hoi country. So Ip Man’s birthplace is often referred as Lam Hoi in Kwong Tung.


Grandmaster Ip Man’s father was called Ip Oi Dor, his mother was Ng Shui, he was one of four brothers and sisters. His older brother was called Gei Ger (Grandmaster Ip Man was originally called Gei Man), his sister’s names were Wan Mei and Wan Hom.




1899 to 1905 (Ching Kwon Shui)

Grandmaster Ip Man 6 to 12 years old.

Location: Fut Shan.


Grandmaster Ip Man studied Wing Chun Kung Fu with Chan Wah Shun ( Money Changer Wah). The location was in Fut Shan town main street (Song Yun Dai Gai) in the Ip family hall. The garden is now owned by the government and the hall is no longer there. At that time studying together with Grandmaster Ip Man were Lui Yui Chai, Ng Chung Sao, Ng Siu Lo and others.


1905 (Ching Kwon Shui)

Grandmaster Ip Man is 12 years old.

Location: Fut Shan.


Chan Wah Shun passed away, but before he died he asked Ng Chung Sao to help Ip Man to complete the Wing Chun system. Chan Wah Shun’s body was taken by his Kung Fu disciples to Chan village in Shun Dak, for burial.


1905 to 1907 (Ching Kwon Shui)

Grandmaster Ip Man 12 to 14 years old.

Location: Fut Shan.


Grandmaster Ip Man followed the last words of Chan Wah Shun to study with Ng Chung Sao. Ng’s school was situated in Sin Huen Gai Street. In Ng’s school at the time were Yuen Kei Shan, Yiu Choi (Yiu Kei’s father) and others.


1908 (Ching Kwon Shui)

Grandmaster Ip Man is 15 years old.

Location: Hong Kong.


Grandmaster Ip Man came to live at Kane Road, Hong Kong with the help of a relative, Leung Fut Ting, and was sponsored to study at St Stephen Collage in Stanley.


1909 to 1913 (Ching Shun Tong)

Grandmaster Ip Man 16 to 21 years old.

Location: Hong Kong.


Grandmaster Ip Man, through classmates, came to know Leung Pik, the second son of the late Grandmaster Leung Chan. and studied with him for four years. (A short story by Ip Chun has recorded this).


1914 to 1937 (Man Kwok year 3 to 26)

Grandmaster Ip Man 21 to 44 years old.

Locations: Hong Kong – Japan – Fut Shan.


During this 20-year period his job was mainly in the army and police work. He married Cheung Wing Sing, who’s family were descended from Cheung Yum Hang, one of the last of the Ching Dynasty ministers. He had four children, sons Ip Chun, Ip Ching, daughters Ar Sum and Ar Wun. When he was not working, Grandmaster Ip Man liked to get together with other Martial Artists to study and practice.


He became famous, throughout the martial arts community of southern China, everyone came to know the name of Ip Man from Fat Shan. In Ip Man’s large garden a lot of ideas were exchanged about the Wing Chun style. In the corner of his living room was a wooden Wing Chun dummy. Practising at the time with Ip Man were Yuen Gei San, Yiu Choi, Yip Chung Hong, Lai Hip Chi, Tong Kai and others.


1937 (Man Kwok year 26)

Grandmaster Ip Man is 44 years old.

Location: Fut Shan.


The Japanese invaded south China.


1937 to 1945 (Man Kwok year 26 to 34)

Grandmaster Ip Man 44 to 52 years old.

Location: Fut Shan.


For 8 years Ip Man fought the Japanese but Fut Shan was occupied and ruled by a puppet government. Grandmaster Ip Man swore not to be used by the puppet government so he became very poor and often went hungry. Luckily his good friend, Chow Cheng Chung, gave him food from time to time. Grandmaster Ip Man wanted to repay his kindness and so accepted his son, Chow Kwang Yiu, as a student. From 1941 to 1943 he taught Wing Chun Kung Fu in the cotton mill at Wing On.


Studying at this time with Chow Kwong Tiu were Kwok Fu, Chan Chi Sun, Ng Ying, Lun Kai, Chow Sai and others. These were the first generation of students that Grandmaster Ip Man taught. Kwok Fu and Lun Kai are still alive and teaching Wing Chun Kung Fu in Chin today, in Kwong Chow, Fut Shan.


1945 (Man Kwok year 34)

Grandmaster Ip Man is 52 years old.

Location: Fut Shan.

The year Japan surrendered.


1945 to 1949 (Man Kwok year 34 to 38)

Grandmaster Ip Man 54 to 56 years old.

Location: Kwong Chow, Fut Shan.


During this period of time, Grandmaster Ip Man was at his busiest at work, even through he loved Wing Chun Kung Fu he had to leave it for a time. Until, in 1948, through his very good friend Tong Kai, he was introduced to Pang Lam who begged Ip Man to teach him Wing Chun Kung Fu. Through this was a busy time for Ip Man he coached Pang Lam on the forms at the Fut Shang Cheung Yee Athletic Association.


1949 (Man Kwok year 38)

Grandmaster Ip Man is 56 years old.

Locations: Macao and Hong Kong.


Grandmaster Ip Man went through Macao to Hong Kong but while in Macao he stayed for two weeks at Cho Doi Street with friends who owned a bir shop.


1950 to 1953 (Man Kwok year 39 to 42)

Grandmaster Ip Man 57 to 60 years old.

Location: Hong Kong.


In July 1950, through Lee Man’s introduction, Grandmaster Ip Man started teaching in Dai Lam Street, Kowloon. The first Wing Chun Kung Fu class was for the Restaurant Workers Association. When he opened the class there were only 8 people including Leung Shang and Lok Yiu. All these were restaurant workers, but later he was joined by Tsui Shan Tin, Yip Bo Ching, Chiu Wan, Lee Yan Wing, Law Peng, Man Siu Hung and others.


This period of time was called the forefront of the Restaurant Workers Association. Grandmaster Ip Man also taught in the Restaurant Workers, Shang Wan branch, Union HQ in Hong Kong. Students included Lee Wing, Yue May Keug, Lee Leung Foon and others.


1953 to 1954 (Man Kwok year 42 to 43)

Grandmaster Ip Man 60 to 61 years old.

Location: Hong Kong.


When Leung Shang was defeated in the union elections, Grandmaster Ip Man moved the school to Hoi Tan Street. Learning at this time were Wong Shun Leung, Wong Kiu, Wong Chaok, Ng Chan and others. Grandmaster Ip Man also taught private lessons at Three Prince Temple on Yue Chow Street. Students were Lee Hong and others.


1954 to 1955 (Man Kwok year 43 to 44)

Grandmaster Ip Man 61 to 62 years old.

Location: Hong Kong.


Leung Shang was re-elected chairman of the Restaurant Workers Union and so Grandmaster Ip Man moved back to the union HQ. This was called the later stage of the Restaurant Workers Association. At this time he was joined by Lee Kam Sing, Kan Wa Jeet (Victor Kan), Lo Man Kam, Cheung Cheuk Heng (William Cheung) and others.


1955 to 1957 (Man Kwok year 44 to 46)

Grandmaster Ip Man 62 to 64 years old.

Location: Hong Kong.


Grandmaster Ip Man moved the school to Lee Tat Street, Yao Ma Tei in Kowloon. The students here were Lee Siu Lung (Bruce Lee), Chan Shing, Haw Kin Cheung, Siu Yuk Man, Poon Bing Lid, Pang Kam Fat and others.


1957 to 1962 (Man Kwok year 46 to 51)

Grandmaster Ip Man 64 to 69 years old.

Location: Hong Kong.


During these 5 years Grandmaster Ip Man moved the school to Lee Chang Oak Chuen. At this time sudents were Mek Po, Yeung Hei, Moi Yat, Ho Kam Ming and others. During this period of time Grandmaster Ip Man taught mostly private lessons.


Sau Kei Wan, Shun Kei Pottery Shop. Students were Wong Pak Yee, Wong Wei, Yeung Chung Han, Chow Lok Gee, Wong Kwok Yau and others.

Tsim Sha Tsui, Bo Lak Hong. Students were Tong Cho Chi, Lee Fat Chi, Chang Tak Chiu, Tam Lai and others.

Tai Po Road. Students were Chung Kam Chuen, Chung Wing Hong.




1962 to 1963 (Man Kwok year 51 to 52)

Grandmaster Ip Man 69 to 70 years old.

Location: Hong Kong.


Grandmaster Ip Man moved the school to 61 Tai Po Road, a unit in the Heng Yip Building. Students were Cheung Yiu Wing, Ho Luen, Jun Ching On, Chan Woon Lam, Chang Tai Yim and Kwok See Yan. Private lessons were taught at Yee Wa Tailor Shop, at Tsim Sha Tsui. Students were Peter Chang and a group of people from Po Lak Hong. It was about this time in 1962 that the two sons of Grandmaster Ip Man moved to Hong Kong from China. His eldest son Ip Chun and Ip Ching.


1963 to 1965 (Man Kwok year 52 to 54)

Grandmaster Ip Man 70 to 72 years old.

Location: Hong Kong.


The school was moved to the top floor of the Tai Sang Restaurant on Fook Chuen Street, Tai Kok Tsui. Originally this had been the storeroom, the owner was called Ho Luen who let them use the room. Most of the people from the school at the Heng Yip Building also moved here. As well as Ho Luen there were also Yeung Chung Hon, Wat Yung Sung, Pang Kam Fat, Jun Ching On, Lee Yan Wing and Yau Hak So.


During this period of time Grandmaster Ip Man also taught students, mainly from the police force, privately on Hin Hing Street, San Po Kong. These included Tang Sang, Lam Ying Fat, Yuen Chi Kong, Lee Yiu Fei, Wong Kok and others.


1965 to 1972 (Man Kwok year 54 to 61)

Grandmaster Ip Man 72 to 79 years old.

Location: Hong Kong.


The School at the Tai Sang Restaurant finished and Grandmaster Ip Man moved to live on Tong Choi Street residence because he was getting old. Although he was already partly retired he was still teaching one to one private tuition. Going to Grandmaster Ip Man’s home during this period of time, were Wong Chung Wah (Yat Oak Goi Tse), Wong Hei, Hong Jap Sum and others. He also went out teaching at four places.


The Ving Tsun Athletic Association, which in 1967, was the first martial arts society to be officially registered with the government. The Ving Tsun Athletic Association then decided to open Kung Fu classes at the association’s address. The association placed Grandmaster Ip Man in charge of the instruction. Assisting him were Jun Ching On, Fung Hon, Wong Hon Chung and others. This was only about three months.

Chen Wei Hong’s home on Waterloo Road. Learning were Chen Wei Hong, the Siu Lung brothers, also Wong Chi On, Chan Kam Ming, Chung Yau, Lau Hon Lam, Man Yim Kwong and others.

Chi Yau Road. When Chen Wei Hong and other business, could not continue at Waterloo Road, Grandmaster Ip Man moved to the top roof of Lau Hon Lam’s home. Joining here were Wong Chi Ming and he officially accepted a female student called Ng Yuet Dor.

Siu Fai Toi. At Solicitor Yip Sing Cheuk’s house, apart from Yip Sing Cheuk the rest of the students were mostly solicitors. This was the last place that Grandmaster Ip Man taught Wing Chun Kung Fu.


Grandmaster Ip Man passed away at his home on Tong Choi Street on the 1st December 1972 (Man Kwok year 61) – 26th October in the Chinese lunar calendar. He enjoyed 79 years of life.

Raphael Deletroz, Gary Lam Wing Chun Schweiz

Raphael first met Sifu Lam in 2008 and since that day he kept on studying his great curriculum where he found simplicity, because Wing Chun is simple, density, because Sifu Lam’s Wing Chun is so overwhelming and humility, because he has met such a humble and intelligent teacher.

Every once in a while Raphael comes back to LA to stay up to date with the latest infos in the Curriculum. Raphael is also the first Swiss to have received the Coach Level Certification.

For more information, please visit

Kemal Sancak, Ulm

Ich freue mich, Euch im Dezember ein Basis Seminar im  Gary Lam Ving Tsun anbieten zu können. Kemal Sancak ist ein herausragender Coach (Level 3) und Schüler von Sifu Gary Lam, L.A.
Er wird in erster Linie die Körpermechanik innerhalb der Sil Lim Tao behandeln, sowie die daraus folgenden Basistechniken. Daher möchte ich es besonders allen neuen Schülern empfehlen, und diejenigen, die jetzt gerade neu hinzukommen.

Das Seminar richtet sich an Anfänger und Fortgeschrittene und liefert einen tiefen Einblick in die erste Form. Für Anfänger ein ideales Kennenlern-Seminar, und für Fortgeschrittene zur Vertiefung und Festigung bestens geeignet.

Seminarinhalte werden sein:

  • Sil Lim Tao/ erster Satz (Samstag)
  • Stand/ Körpermechanik/Koordination (Samstag)
  • und Basistechniken aus dem Crossing Hand System L1 (Sonntag)

Weitere Infos zu Kemal bekommt Ihr auf seiner Webseite.

Datum 10.12.2011-11.12.2011 ab 10:30 Uhr

Veranstaltungsort ist Heuchelheim, Sportschule Seoul. Genaueres erfahrt Ihr bei Nachfrage.

Bitte rechtzeitig voranmelden, da die Plätze beschränkt sind. Tel. 0163-6717153

Kosten: 80 Euro/ Person fürs WE.

Michael Yan Choi

Michael Yan Choi – or ‘Choi’ as he’s better known to his sifus & gungfu brothers all around the world – has been involved in the martial arts, but more specifically wing chun gungfu, for over 26-years’ + and is still in the pursuit of higher level wing chun.

His wing chun journey began with sifu Kan Wah Chit (one of grandmaster Yip Man’s direct early students). Furthering his path on the wing chun road, he also had wing chun teaching from the sifu Leung Sheung & sifu Yip Ching lineage, and he’s still actively learning & honing his wing chun skills with sifu Lam Man Hoc – one of Wong Sheung Leung’s most senior students.

Every teacher along my journey has given me a piece of the large wing chun ‘puzzle’, for which I’m forever greatful, but, ultimately, my wing chun is distinctly mine, with my own signitures. At the highest level, wing chun is the ‘expression’ of oneself. It’s the accumulation of your experiences, your personality, your body type, and your comprehension. In fact, sifu Lam Man Hoc has advocated to me many times that I shouldn’t just ‘copy’ his wing chun; I should find my ‘own way’, since wing chun is an intelligent training method, and we should not aim to produce wing chun ‘robots’.

Ever since I can remember, I have loved the martial arts. I can even remember me watching the old black & white, Sek Kin & Tso Dak Wah gungfu serious on television whilst drinking from my milk bottle! It didn’t matter what style of gungfu or its origination, I love it all the same. 40-years’ + down the line, I’m still fascinated by high level gungfu and mesmerized by it actions. Even though I love all gungfu, I have chosen to focus my effort in attaining my personal best in the art of wing chun gungfu. It’s a beautiful & profound art, extremely high in level, and therefore nothing but my fullest attention will do to attain a mere proficiency & justification in this wonderful method.

It’s important to note that I’m just a humble wing chun ‘student’, and for the people that are seeking for one of the many self-proclaimed ‘masters’ out there, fortunately I’m not one of them.

I would also like to take this opportunity to offer my ‚hand of friendship‘ to all my fellow wing chun practitioners. If you happen to be nearby, you are all welcome to come & visit my kwoon to join me for a cup of tea or coffee (I’m an English tea addict), or maybe a ‚friendly‘ chisau\gwohsau session. I don’t have much, but I’m willing to share what little I’ve.

Contact number: (+44) 07836 600832

Trevor Jefferson (TJ) about the system


It is my strong belief that what makes Wing Chun the force throughout the world of martial arts are the fighting principles and concepts that run through all of the forms right from the opening of Siu Lim Tao to the closing of Biu Gee.

Centreline theory and the simplistic approach to the situation that you might be facing, reducing the number of responses to a minimum, only expanding with the necessity of need and circumstance not classroom boredom.


Along with the physical principles of fighting, are the philosophical approaches to conflict scenarios, the removal of instinctive emotional reactions and replacing them with learned responses to specific situations via evaluation, allows the individual to remain as relaxed as possible in stressful confrontations.

The understanding of the different levels of violence that exist on the street, from the abusive youth to the drug effected psychopath, there is no one ‘panacea’ technique that will cover all the situations possible.

Hindsight is the most intelligent of responses, we all know what we should have done after, and the answer is to have the knowledge available to you at the moment of threat, not the action replay if you have been fortunate to survive.

It is the Wing Chun philosophy of SELF and how the individual inter-reacts with the surroundings that inspires me most with its simplicity yet power.


Understanding of the mechanics of the body in confrontation, applied to a simplified model of the dynamics of physical collisions that are the processes of multiple body part connections in fighting, the production of energy, the alignment of kinetic energy vectors and the knowledge of reactant energy that are simple statements of the Newtonian Laws of physics.

Straightforward knowledge of how things work through experience and practise, identifying and analysing the movements of the parts of the body that are active and tense in a technique and those that are passive and relaxed.


The simplicity of the basic unmoving stance as a tool for understanding and strengthening the legs took me years to legitimise using pure and simplistic concepts and the knowledge from the turning stance applied to all situations in understanding the three stages of realistic use, eye-opening.


The centreline theory is one of the pillars on which Wing Chun is based; it begins in the first lesson and develops throughout an individual’s career in Wing Chun. It is simple as nose-to-nose, yet it can become complex with the variety of differing approaches to lines of defence and attack depending on situation relevance, but it will always come back to the simple ideas dealt with in the first lesson when nose-to-nose.


The power of the Wing Chun punch is the ultimate of any punch in the martial arts world, the simple front punch from Siu Lim Tao is a statement of the mechanics of the arm and shoulder, the turning punch using Chun Kiu utilises the whole body in a punch and in Biu Gee the punch is made complete with the knowledge of energy vector alignment. The only other place I have seen an equal application of understanding is in Jack Dempsey’s ‚Championship Fighting‘. I consider it a pure Wing Chun book related to punching.


I have never liked the concept of ‚BLOCKING‘ as the term infers many things that are inappropriate. ‚My view‘, a phrase you will hear throughout my writings, is that it is more important to ‚cover‘ an attack than ‚block‘ it, because the word creates an image of the attacking ‚limb‘ being stopped, rather than the ‚line‘ of attack being ‚covered‘. This may seem pedantic, but that is the way I teach, in my view it is the smallest of details that can make the biggest of differences in application on the street.

Once your arm has achieved the objective of preventing the attacking strike being effective it is released to become a striking weapon in its own right. The smallest part of a second that it takes to adapt the use and realign the structures involved in changing defence into attack are of the utmost importance in the fast non-stop reality of street confrontation.

To ‚BLOCK‘ creates a visualisation of forming an impenetrable structure that exists as long as an attack is in process. Whereas as soon as the ‚COVER‘ has been effective in protecting the line of attack its job is done.  A cover can be merely getting out of the way making sure the line of attack has been neutralised.


Probably one of the least appreciated aspects of Wing Chun, many styles use grappling or trapping, but in my view they are all the same thing, it just depends upon the timescale that you are using to analyse the situation. From breaking the distance down (Chum Kiu/Bridging), finding the arms (Entry techniques), controlling the opponent (Chi Sau) to finishing the conflict (Biu Gee/Off loading), ‚CONTROL‘ is evident throughout in all its forms.

The importance of preventing your opponent from having a line of attack by manipulating their body structures so destroying their effective alignment is the essence of Wing Chun, mini grapples and traps exist, but only in the aftermath of hindsight that they can be seen as they occur too fast for the eye or opponent to perceive.

‚Hindsight‘ is the most intelligent of states, we all know ‚after‘ what it would have been best to do, the secret is to have the best understanding to make the best choices at the time, that is the reason for training; to be best prepared.


Siu Lim Tau is the first form of Wing Chun and has much in it that is new, both physically and intellectually for the beginner, however there is so much in the form that its importance continues throughout the career of a Wing Chun practitioner in the way that it reminds and keeps simple the mechanics and concepts that are the basis of Wing Chun.


‚Little Idea‘ has been translated many different ways, the one that I prefer relates to it being a form of meditation. My view of meditation is simply learning to focus on ‚SELF‘ as with the legend of Bodhidarma and why he began the 18 Lohan principles that developed into the Shaolin system, because his disciples were not physically strong enough for his rigorous form of meditation and kept falling asleep instead of focusing on developing ’self‘ The ‚Little Idea‘ from what I was told means all the ’small thoughts‘ of life, „what am I doing today?“, „how can I afford this?“, „what was I doing last night?“, even „Is she really going out with him?“, it teaches the individual to focus on themselves, their movements and concentrate on many aspects of the body structure and function.


It took me years of analysis to justify and put into simple terms the stances of Wing Chun, now the power of the concepts of the stances, whether stationary, turning or moving, the stances are fundamental to the understanding of how the body links together to create the complex energies involved in conflict collisions.


The concepts and principles of the first form can be taught using the movements the opening of Siu Lim Tao alone, it is important to develop what I refer to as ‚STOP POINTS‘, hesitations after each movement to start the process of self-analysis that help the individual to ‚teach‘ themselves about what they already know as ‚right and wrong‘. Initiating self-learning processes that will continue in importance, throughout Wing Chun practice.


There are several important aspects that are covered by the first third, meditation, breathing, centreline, muscle development, fixed elbow, joint alignment, striking and controlling energies, understanding wrist, elbow, shoulder and posture in structure and function in energy production and use.


With the second third comes the understanding of ‚USING ENERGY‘, knowledge of relaxation and tension, as well as defining the parameters of usage of energies developed in the first third, the first steps toward ‚INCH ENERGY‘.


After developing and learning to ‚USE‘ the energies, the next stage is to learn how to ‚APPLY‘ them, also simple defensive responses to attacking lines in, and the initial defence of a vulnerable elbow. One of the biggest downfalls in the world of Wing Chun is the widespread way so many instructors try to define the forms by using the movements of the forms literally as applications rather than abstract methods of understanding the mechanics of the systems involved, this leads to misunderstanding and adaptations due to the fact they cannot get the techniques to work directly as in the form and question their practicality.


The first introduction to Chi Sau teaches the practice of two vital learned responses essential to practical Wing Chun and although can be practiced in a variety of ways, it must be maintained in its most simple format throughout a Wing Chun career to fine tune and understand the purity of the learned responses concerned.


As with Dan Chi, Lap Sau teaches the practice of a further two vital learned responses, I acknowledge the variety of ways of investigating the mechanics of Lap Sau but the essence of it and its effectiveness in real confrontations needs to be identified, honed and maintained in its simplified version to keep it pure for the next generation to take onboard and develop in their own ways.


Street applications of techniques and principles from the form must be done outside of the form, understanding that the forms are an abstract sequential library of body movements NOT a catalogue of practical moves. In the early days it must be understood that the techniques will lack full practicality due to the fact that the majority of body energies and fighting concepts are missing as they are contained in the other two forms.


There are an infinite number of training routines that can be made up from the forms, what is important is that they adhere to the concepts and principles of the form being practiced. I feel that it is important also to be aware of where a technique is introduced into the system as to whether a practitioner can be expected to have sufficient experience to fully appreciate the underlying principles of the technique, otherwise bad habits can become installed as a student adapts the applications to work within their experience level.


At the end of Siu Lim Tao is a link to Chum Kiu, from a stationary single arm use, to a whole body concept. The three downward energies and three punches are the first time both arms are used together and I am not an advocate of the ‚cleansing of the forearms‘ technique because as an application it requires more than first form knowledge where a simple punch in the face makes more Wing Chun sense and there are much more important principles that can be introduced and understood.


Whereas Siu Lim Tao teaches the individual about the mechanics of the shoulder unit as well as the static stance, Chum Kiu is concerned with the whole body, and as such has far more information to take on board and therefore is the form that takes the longest to get to grips with, the understanding of turning, stepping and kicking take time as the last time the brain had to analyse the working of the legs was as a child learning to walk and run.

The co-ordination and linkage of arms as well as the legs and torso must be a patient process, the retraining of the sub-conscious control of limbs and actions must be active thinking processes not just routines.


In Biu Gee we are taught how to apply the techniques of Wing Chun can be used in real confrontational situations, apart from other aspects of body mechanics, Chum Kiu also deals with the concepts necessary to ‚bridge the gap‘ between yourself and your opponent. From ’no contact‘ to ‚one arm contact‘ and then ‚two arm‘ contact‘ i.e. finding the arms, onto ‚controlling‘ and ‚off loading‘.

Understanding ranges and the dealing with the possibilities of what happens when the breaking down of the distance between you and your opponent occurs, whether you initiate the move with an ‚entry‘ technique, or you defend with a ‚cover‘, are essential to successfully developing a complete knowledge of the conflict scenario.


Identifying, isolating and individually practicing the various body parts involved in production of energy, so that they can be used together with a cumulative effect.


Investigating the production and use of energy through turning, where you turn on the foot and drive from the contact from the floor.


Investigating why’s, how’s and variables of stepping; moving your self and applying energy to others.


The first third of Chum Kiu is packed with turning knowledge, whether linked to defence or attack, as well as covering ‚entry‘, ‚control‘ and ‚off loading‘ techniques. The second level of vulnerable elbow defence is also covered with the Lan Sau.


The main theme of this section of Chum Kiu is in ’stepping off‘, or moving yourself, the ‚lifting kick‘ and covering and returning to centreline are also dealt with, in addition to ‚outergate‘ energy.


‚Driving‘ energies, ‚dropping‘ energy, double ‚control‘ and ‚off loading‘ energies and techniques are introduced as well as all round fighting capability and using technique from where you are. Understanding ’stepping back‘ into a forward structure (?) is introduced.


Starting out on the long journey that is Chi Sau; keeping it simple and straightforward and developing in a logistical sequence of new techniques and concepts that take time to absorb.


Changing the focus onto the legs alone, to isolate and comprehend what you are trying to achieve with leg techniques.


The reality of street conflict is that more than often than not, the combatant will not be square on to you when the fight is initiated and can also be in the form of a multiple attack and therefore differing angles of threat which have to be understood and neutralised, by using an abstract, rather than application led development of changing centrelines a greater flexibility of use in the real world will be gained.


It is too easy to get lost in the ‚biomechanics‘ of confrontation, but with simplified dynamics you can visualise what you are trying to achieve and identify when you are practicing effectively or not.


More awareness of ‚SELF‘ as a whole, to understand how the body parts are constantly being used together on a subconscious level but need to be isolated to develop individual energies before being brought back together to work in unison. Too often the subconscious use of the ‚whole body‘ is flawed as it has been developed in childhood when the application was for non-combative purposes.

There are also natural ‚protective‘ instincts that need to be over-ridden if full power is to be transmitted into an opponent.


The importance of precision is obvious with any learned physical skill; it helps hand-eye co-ordination, then onto greater control and precision, from the hand to the wrist, elbow, shoulder, back/stomach, hip, thigh, calf, ankle, balls of the feet and so to the floor.


Biu Gee is the ‚fighting ‚form of Wing Chun, it was said that Yip Man once stated if he had taught a student Chum Kiu that he would jump off the roof of the club if they was beaten in a fight, such was his belief in the content of the first two forms, yet it is only after Biu Gee that you are released as a complete weapon designed to devastate an opponent.

The more relaxed nature of the stance into an ‚advanced fighting stance‘, forward facing, more upright and with the weight on the balls of the feet, is an application preparation, ready to act without telegraphing intent or knowledge.


My view of Biu Gee is that it is the ‚off loading‘ form of Wing Chun, by that I mean hitting. There are the so-called ‚emergency‘ techniques, which though I understand the validity of the applications, too many are too specific to be of wider use, I prefer using the moves of the ALL of the forms as concept or principle based, rather than application led.

The form is full of Man Sau, Biu Sau/Gee and Cup Jarn, finding, striking and finishing.


As with all of the Wing Chun system the learning process is a balance of opposites, a statement of the Ying/Yang theory. There is learning and application, ‚doing‘ and ‚thinking‘, these are two totally different mechanisms or brain processes involved and to utilise them fully the knowledge development functions of each must be understood and linked together as two sides of a coin. One without the other makes it incomplete.


The changes in the opening of the form signifies a change in intent, widening the application of legs to defensive principles of covering changing attacking lines and introducing to striking with the same hand in succession, along with in-contact ‚twitch‘ energies.


Introducing the Cup Jarn and the variations to its application, and the ‚what if‘ response to three basic scenarios and the third level defence of the vulnerable elbow.


Concepts and principles involved with double Gan Sau, Man Sau, Huen Sau and Biu Sau.


Introducing another dynamic tension technique, and the bringing together whole body concepts in real applications of, find, control and finish, and the ending of the form understood as a ‘warm down’ technique.


Years ago I heard of the story that Leung Jan was reported to say that the person who would do the most for Wing Chun was the one who would bring it together in one form.

And I have witnessed the idiotic attempts of those trying to fulfil this prophecy by simply creating a hotchpotch of the Siu Lim Tao, Chum Kiu and Biu Gee, without any thought or reason.

It is not in the creation of a new form that is required, but a change in the appreciation of the forms that are already in existence and how they are approached, developed and understood.

By appreciating the three forms as simply parts of one form rather than three separate forms, you can begin the important process of visualising Wing Chun as a complete system, working from isolating individual body parts and understanding and developing the mechanical processes, to the bringing together of the whole body as a single unit dealing with physical confrontation.

From the point of contact with the floor, to the fingertips, the three forms cover all aspects of personal body mechanics involved in collisions.

From learning to perceive attacks to the individuals centreline and defending it, to focusing on the opponents centreline as a main object of attack.

From strengthening the legs, posture and upper body, to learning to bring them all together and use in application.

From learning to relax, meditate and breathe healthily, to developing intent of violence rather than practising aggression.

The forms can cover all aspects of personal body mechanics and psychological development related to conflict.


By the time an individual has got to and beyond Biu Gee they should have a good knowledge of self-analysis, not just being able to be self-critical, whether positive or negative, as to the correctness of movements and application of forms, they should be also be able to identify their personal learning requirements, becoming aware of the developmental stage of Wing Chun that they have attained.

Recognising the stage of development that that they have achieved and identifying the path of future steps or training regimes that have yet to be taken to fulfil their potential, are more to do with the appreciation of SELF, than the physical ability of the individual.

Paramount to this self-development is the guidance of the sifu/sensei/trainer/master/guru/teacher/facilitator/whatever, they must be open minded enough to allow an individual to become their own person, rather than a carbon copy or clone of them. Those that maintain the pedestal of the demigod can only restrain the development of the ability of the individual.

Just as Ying and Yang depicts the balance of opposites, the ‘good teacher and bad teacher’ scenario reflects in the knowledge passed on, not the system it is based on, all martial arts that have stood the test of time have shown that they work and should be respected, that cannot be said for ALL martial artists/instructors.


Basic nose-to-nose understanding of the centreline starts in Siu Lim Tao, where you are also introduced to the possibility of changing directions in the second third. Chum Kiu relates to the three varying centreline concepts, straightforward from square out from the centre of the body, 90˚ left and 90˚ right.

By focusing on just these three points you can learn to be accurate with your delivery as well as appreciating the varying lines in and out from the body along the centrelines.

In training Chum Kiu can be diversified to cover so many aspect of physical confrontation; I use Chum Kiu to begin the process of developing ‘INTENT’. ‘Intent’ is a term I use for visualising the reality of violence and the response that the level of violence offered requires to be nullified.

From Chum Kiu to Biu Gee, there is another leap in developing centreline concepts and from the Wooden Dummy comes another level of questioning of situation led application rather than the abstract, exaggerated techniques of the forms.


As the understanding develops the ‘lines in’ takes over importance rather that the simple nose to nose centreline concept. These can be easily identified from the attachment of the limbs to the body; arms are attached to the shoulder, the legs to the hip, so that the angles of attack are restricted by this simple statement.

One word of warning though, always beware of the one-armed Aborigine, as if he pulls his false arm off and throws it, you will not only be unsure of the angle of attack but when it will hit boomerang fashion!


There are many aspects of dummy training that I have re-evaluated over the years, as with the entire Wing Chun syllabus, I have to have reasoning to back up the concepts and principles of practice; yet it must maintain its simplicity and adherence to basic science and commonsense.


The simple unmoving structure of the dummy forces the practitioner to move around and change the alignment of defence and attack concepts, yet it must be remembered that with all the forms that it is an abstract and exaggerated.

To keep an open mind as to the ways that the techniques can be applied realistically, relating to the underlying theoretical application rationale can be difficult through the obvious abstract physical nature of the dummy itself.


One of the many other advantages of the dummy is that it lets you use full power without holding back with respect for the training partner. It is a mistake to think of the dummy as a conditioning tool, it does have that effect but mainly as a side effect rather than a primary objective.


As with the three forms it would be a mistake to think of the techniques of the dummy form as literal applications.

However all the techniques from the form can be practiced as realistic applications when linked to the appropriate concept from the section of the form that is being investigated.


It is only in the way that the theories are related to the form that are abstract due to the physical nature of the dummy; the theories themselves are simple and straightforward.

The obviousness of the concept being evaluated is stunningly mind-blowing and always begs the questions and statements;

“That’s so simple I could have thought of that!”

“It’s so obvious why don’t others say this?”

“I can see how it works, but why can’t I do it?”

I can only answer questions related to my personal views and beliefs and leave it to others to justify their own explanations, I am open to discuss theory and application with anyone, I have put myself on the ‘pedestal’ of being an instructor so must be able to justify my thinking through reasoning, not just using my experience and position to batter down any student who has the audacity to question me.

I said earlier that I promote questions as it shows students are thinking for themselves and not being obedient sponges.


Once the basic theories of Wing Chun have been identified and understood, by placing them into the techniques of the form so that they can be repetitively practiced, and then taking them out and analysing the basic concepts behind them in a real application format, we can build belief in the system and its methods.


The beauty of the dummy form is in the fact that it introduces the body to ‘reactant energies’ the feedback that occurs when there is a collision, we can thank Isaac Newton for his Laws and by taking them at their most basic, we can visualise what is actually going on at the moment of impact.

The dummy offers the resistance and therefore the opportunity for the brain to analyse the ‘feeling’ of the muscles coming into play and being used.


If you are not looking to solve a problem them it will remain a mystery.

If you are not aware of what you can achieve, then it will remain unobtainable.

If you rely on hindsight to learn, you must survive to do so.

Wing Chun is simple knowledge and understanding of body mechanics applied to conflict scenarios and as a learning program it must be kept pure and de-personalised.


Continual referencing back to all three of the forms to increase the depth of knowledge of a technique is an essential process of self-development.

The techniques of the forms never change from the first lesson to the end of days; they only develop through understanding the ‘ifs and buts’ that are inherent when applying them as your experience level grows and the ability to visualise differing situation led application.


The two weapons of Wing Chun are without doubt redundant as far as ‘weapons of war’ are concerned. The value of both the pole and the knives however cannot be denied if they are appreciated for the benefits that they offer, once more from an abstract rather than practical viewpoint.


When I began my Wing Chun training I was told of the existence of two pole forms, a 6½ and a 3½ point pole form, the 3½ point pole form was supposed to be the most advanced. (There are many who disagree with the existence of the 3½ but we are all allowed our opinions!)

It took me years of analysis, cross referencing and visualisation to understand and develop ‘my view’ of the pole forms, but I believe that eventually I have a concept and principle led theory that not only justifies their practice and existence, but gives them a vital role in developing and completing Wing Chun as a holistic system of training.


As with the pole forms it took me many years to justify the knife form to be relevant in a modern realistic application led system, after my Sifu I was the first to learn the full Bart Cham Do and the first to perform it in public in the U.K.

There are those that do not think of the knife form as anything else than an anachronism, without use; however I have spent the years not only teaching it to students, but also developing an insight to its depth of use and application to the system as a whole and especially in the development of ‘twitch energies’.


To understand ‘My Chi Sau’ it has to be experienced through actual contact, you can get some idea from video or downloads of past seminars, but as I have been developing my understanding of it continuously over the last twenty six years and especially in the last dozen or so with relation with the teaching of personal body mechanics and ‘twitch energies’ so it needs practical rather than theoretical discussion.



Entry techniques are the steps ‘onto the bridge’ that Chi Sau represents between forms and fighting.



Off loading is the steps ‘off the bridge’, the end point to a conflict situation, once an opponent has been identified, asked a question, controlled, they are then eliminated ASAP.


So ends my ‘brief introduction to TJ Wing Chun!

I offer a variety of seminar formats so that you can chose which suits your needs and that of your students.

There are to be a number of downloads available of my past seminars to give you an idea of ‘my style’ and content of the seminars to show I am value for money.

I am a name known to a few, not Chinese, or ever taught by Yip Man, all I offer is my experience and knowledge with the will and ability to get others to understand themselves the way I understand myself.
To simply know Wing Chun, as simple as it is.

Sifu Ulrich Stauner

Sifu Uli Stauner ist ein äußerst erfahrener Lehrer und hat in Deutschland für Sifu Gary Lam ein echtes Headquarter geschaffen. Seine Schule ist hervorragend organisiert, und so gut ausgestattet, wie man es sich nur wünschen kann, wenn man Gary Lam Wing Chun lernen möchte, und bereit ist, einige Wochen in einer Kampfsportschule zu bleiben. Während der Intensiv Seminare von Sifu Gary laufen seine Gruppen abends weiter, und alle Teilnehmer können erfahren, wie Gary Lam Wing Chun in die Lehre umgesetzt wird. Uli hat unglaublich viele Artikel geschrieben und zahlreiche, lehrreiche Videos gemacht, die jedem Wing Chun Enthussiasten weiterhelfen können. Ich habe während der regulären Unterrichtseinheiten von Uli fast so viele Notizen sammeln können, gerade darüber, wie er seinen Unterricht aufbaut, wie während des Kleingruppentrainings mit Sifu Gary. Uli ist nicht nur ein Vorbild als Lehrer im Wing Chun, sondern auch als Mensch, in seiner Organisation, Verlässlichkeit, Humor,  Bescheidenheit und Ernsthaftichkeit als Lehrer . Wer also im Raum München nach Ving Tsun sucht, muß in Dachau Gary Lam Wing Chun lernen, in einer in jeder Hinsicht vorbildlich geführten Schule.  Ich könnte noch über die schöne Gegend schwärmen, das Essen, die Möglichkeiten in der Natur zu joggen und vieles mehr. Aber ums kurz zu halten, sag ich nur noch, wie viele andere vor mir: “Danke Uli!”

F A Q Ving Tsun (Wing Chun), Michael Yan Choi



Frequently asked questions:


Why should I learn from you?

I have accumulated over 26-years’ of wing chun gungfu practice (over 4 different lineage) & vast ‚real-world‘ experiences to pass on, and I will GUARANTEE fast results to all my students that are diligent, willing to listen & attend lessons on a regular basis.

I will also PROMISE to teach my students authentic Wing chun gungfu.

You may ask: “How do I know what you are teaching me is ‘authentic?”

Well, that’s very easy. I will teach my students the wing chun principles – the guiding concepts of how wing chun should be based upon & developed – as passed down by its founder & our ancient wing chun ancestors right from the onset. By learning those principles, my students can correlate for themselves whether what I’m teaching them adheres to those guidelines and thereby use it to act as a parity check for their learning. Armed with a set of wing chun principles – or map of wing chun training – you will never be lost again or deviate too far from your wing chun journey, to ensure that you reach your destination in the shortest time possible.

It’s a very sad fact of life, but many wing chun people are learning ‘chopsuey’ wing chun – wing chun that contains a bit of this, and a bit of that, deviating from the original form & function. Not only are they losing their hard earnt money, but they are also wasting the most valuable personal commodity of all: time, something which no amount of money can buy.

Wing chun should be easy, simple, direct, effective and efficient, but how many people really understand these simple rules & fellow its directive?

So, it’s very important that you find yourself a genuine & generous teacher right from the onset. Please, don’t take my word for it. Go and check all other kwoons first before coming to mine, and only stay if you are 100% certain that I can teach you authentic wing chun.


Is learning wing chun difficult?

Learning wing chun from me is very easy, and I teach at a very fast pace, however to truly master wing chun & apply it at the highest level may take many years. So, if one is not willing or prepared to make sacrifices & put the ‚mileage \ time‘ in, my honest advice to you is, stay at home and don’t waste your money — you will get nothing out by putting half a heart in.


Is there other benefits to learning wing chun besides the combatives elements?

There are many benefits to learning wing chun: cardiovascular fitness, developing a strong body & mind. To the Chinese, martial arts is about personal development; the combat aspect is just a means to an end — it isn’t the end itself. It’s the vehicle to reach our destination, which is to reach our maximum potential, not just on a physical level, but on a mental level as well. On a personal basis, my wing chun training has helped to strengthen my body to a very high level. I haven’t seen my doctor for over 20-years‘ and in that time, I’ve only ever taken 1 — yes, 1 — pain tablet.


Can anyone of all ages & health take up wing chun?

Wing chun works on a ‚progessive‘ basis and it’s very easy for the beginner. It’s only when you reach a higher level of wing chun that it becomes intensive — by which time your body would have become much stronger due to the inintial training. However, I would still recommend that you seek your GP’s advice before taking up any thing that can be strenuous on your body. As regards to age, there’s no hard or fast rule when someone can start. However, wing chun is quite a profound art, so younger people may not be able to appreciate this level of training. Best thing to do is try it and see.


Can I mix my wing chun training with other styles of martial arts?

You can mix wing chun with anything you want….However, it’s not a good idea to begin with. Because wing chun is quite a large program, with the specifics of the training to bring certain attributes out of our body, it’s best that we spend time to truly comprehend our method first before trying to confuse ourselves with learning too much to soon. We need time to understand the way of wing chun & embed those ‚tools‘ into our subconscious. By learning other arts before you grasp wing chun, you will confuse your body because the objective & mechanics of wing chun differ substantially compared to many other arts. For example, wing chun’s punches are mostly linear by nature, and we learn not to bring our fist back (withdraw) after an attack before launching another punch. As we know, most other punching methods conflicts with these principles, so if you practice other styles along side wing chun, your wing chun punching will become very un-natrual. Further more, wing chun is a process of refinement, filtering out all that which is imperfect or unnecessary.


Is it true that Wing chun punches lack power?

Most people don’t really understand the wing chun ‚way‘. Wing chun’s punches isn’t about absolute power. What’s more important to us is that our punches are precise, fast, with deep penetrative power to damage. Our objective isn’t to ‚knock‘ our opponent out like in ring sports, but to inflict injury to our opponent. You can compare our punches to that of a foil in fencing. Sure, the foil isn’t as powerful as the ‚Excaliber‘, but it’s much faster, easier to control and just as damaging on weak points of the human body. ‚Absolute‘ power isn’t needed — just the precision, speed & penetration. A foil will kill no matter how ‚hard‘ or ‚powerful‘ you stab your opponent. Then why the obsession with power? Because most people equate punching with what they see in boxing or K1 sports, where absolute power is important because the ojective isn’t to injure their opponent but to knock them out, whilst wearing large proctective gloves. Changing the ‚objectives‘ will change the way you use your ‚tools‘. If you use a claw hammer like a sledgehammer, then of course wing chun punches lack power.


Why call your training as the ‚Yip Man & Lam Man Hoc training method‘?

Even though what I teach is 90% traceable back to Yip Man sigung, part of my knowledge comes from sifu Lam Man Hoc, hence why I label my method as thus. It’s true that sifu Lam can also trace his knowledge & skills from back to Yip Man via sifu Wong Shung Leung, but sifu Lam has contributed what’s specifically his own in his wing chun training to merit labelling it his method. The ‚Lam Man Hoc‘ part is just a small acnowledgement of his contribution towards wing chun.

All Wing chun ‚looks‘ the same, so how can a perspective student tell whether a sifu(teacher) is any good?

This is a very good question. There are 4 main points perspective students should observe in guaging a teacher’s wing chun comprehension & skill. 1) Lineage. All genuine wing chun practitioners can be traced back to their wing chun family tree. Try to learn from a teacher that’s closer to the source of teaching. For example, Grandmaster Yip Man was an 8th generation wing chun practitioner, and all his direct students would be 9th generation. Finding a teacher from a 9th, 10th or 11th generation background would mean the information passed on would be closer to the original source & most likely to be ‚purer‘. As the Chinese saying goes ‚know the source of the water from which you drink‘. 2) Look at how your sifu applies wing chun. Can he apply the ‚tools‘ of wing chun (tan, bong, fook, wu, etc.,) during gwohsau? If he can’t apply those fundamental tools during training, then there are no chance he would be able to apply it during actual combat. In other words, if his sparring (gwohsau)doesn’t resemble his wing chun training, looking closer to kick boxing, than it’s most likely it isn’t wing chun. 3) Does he chisau with perspective students? If you were interested in buying any product in a store –say, a TV — the store would allow you to see the ‚quality‘ of the product working, right? So, it would be the same if you were interested in learning from him. If a wing chun teacher is skillful, he would ‚play‘ with any potential student so that they may gauge his skill level, on request. If you don’t allow potential students to ‚play‘, how do they know you are any good? 4) One telling sign that a practitioner’s wing chu is functional: his tuen kil lik (short bridge power). Since wing chun is a close-quarter fighting method, it stands to reason that one must be able to generate power at close quarter. If one can’t do that, how are they suppose to inflict damage to their opponent once they get closed in?



Wing chun was conceived to be quick & easy to learn. Although one can refine their wing chun until the day they die, the actual syllabus itself shouldn’t take too long to learn. If you are a diligent student, training consistantly, then you should complete the entire system in less than 5- to 8-years the most. After that time, alarm bells should start to ring! Ask your instructor why they haven’t taught you the whole system, when the system was conceived to be learnt in the shortest time possible.

Some people are very intelligent, but when it comes to the martial arts, they can be the most ‚gullible‘ fools around. I personally know of people that’s been practising wing chun for over 25-years‘ plus….and they still haven’t finished the syllabus! When they finally get to the weapons stage, they will be too old to lift the pole or the knives!