Friday, October 30, 2015


POST 224 01NOV2015
Continued from Post 223:
Application of Method Tham-Cong 
to the exercise
(Sacred Turtle, published on post 223)
-Method Deep Force Training

Post 224 01Nov2015
Phép Luyện Thâm-Công / Deep Strength Training Method

Autumn 2015

THÂM-CÔNG  (Phép Luyện Thâm-Công)
Deep Strength Training).
Thâm-Công is a method of training using slow movements when executing some specific exercises. It is important to understand that for some disciplines such as taijiquan moving slowly is the way of that discipline while in our method of Thâm-Công slow motion is only a supporting technique for all the deep work behind the movement; the speed could vary according to the state of the mind, the breathing, and the inner mobilization of energy and force. For Thâm-Công, slow motion is not the aim but the mean.

There are two different practices of Thâm-Công with quite different aims: Thâm-Công Chí-Lực. and Thâm-Công Tĩnh-Lực. For the purpose of this document only the method of Thâm-Công Chí-Lực  is introduced as follows.

Thâm-Công Chí-Lực (TCCL).
-Meaning. Thâm-Công means Deep-training (aiming to cultivate) the Chí-Lực  (the powerful  force from deep training).
-Definition. Thâm-Công Chí-Lực (TCCL) is a specific method of training using slow motions to focus on physical and mental force while performing selected exercises from various quyen/cholegraphed movements of Viet-Chi. This is a hard training method although the slow motions seem to be part of  soft technique.
-Purpose. To enrich the range of Noi-Cong training methods in the field of body-and-mind-exercises, and also in martial arts.
-Aims. TCCL aims to strengthen physical constitution, develop deep-physical-force and Noi-Cong inner-power, and improve  physical and mental endurance.
-Benefits. Many benefits, especially: maintaining good health and good shape; increasing Noi-Cong power, strengthening endurance, stamina, and self-confidence; building power to endure disease, fatigue, privation.    
-Supporting Technique.-We use a number of movements from the form Ha-Thu as a main technical support for the training of Thâm-Công Chí-Lực. Other exercises from Trọng Đông, Đại-Lực, Mãnh-Hổ could also be considered.
-Breathing. Profound breathing. The breathing process for this practice has three phases: Breathing-in, Apnea , and Breathing-out. The length of each phase depends on the rhythm and capacity of individuals, however an indication could be set as follows: the length of Breathing-out is equal to the length of Apnea, and which is half to the length of Breathing-in.  In general the method of Tho-Phoi/ Lung-breathing is in use, however depending on the nature of the exercise it could be combined with Tho-Bung/Belly-breathing, or using simply Tho-Bung/Belly-breathing
-Process. Execute the designated exercise with slow motion, following the method of breathing indicated above. The aim is strengthening the whole body while moving slowly, then the physical force is slowly concentrated on the ‘focus’ of each exercise (e.g the Hara); using the gong (contraction) during the time of Apnea. The mind must be quiet, detached. It is very important to understand that the slow motion is NOT the purpose nor the aim of Thâm-Công method, therefore the real work must be on the mobilization of physical force to improve power, and the training of the mind for the habit of persistence and patience.
Each exercise is to be repeated relentlessly (the regular training: 9 times)

Of course, previously you must know very well the exercises, then after
you apply Tham-Cong method with slow motion to each exercise without the need of remembering the movement in order to put all your attention and effort in mobilizing your physical and mental force throughout your body, throughout each muscle, then focusing on specific point or part of your body./.


Tuesday, October 27, 2015

POST 223 25OCT2015 Exercise QUY LINH CONG Fabulous Turtle - Master Phan Hoang

POST 223 25OCT2015 

Exercise QUY LINH CONG Fabulous Turtle - 

Teaching of Grand Master Phan Hoang

Presentation by Master Tue-Khanh
VIETCHI, Yet-Kieu Research Center
Canada, 2011

Sunday, October 18, 2015

POST 222 18Oct2015 SMILING Phan Hoang - Canadian Autumn through my lenses

POST 222 18Oct2015
-SMILING Phan Hoang
-A Canadian Autumn day through my lenses
POST 222 18Oct2015
The spontaneous writings presented in this collection are first drafts, not edited texts

Every morning,
I meet a man standing upright,
Smiling at me intently
Many things I thought recently
He knew all in detail
Things I have done, a long time ago
I thought no one could know that
But, still he knew, and
He told me: Do the right things
No matter how hard it could be
Because that is my way, the way I am
Whenever sad things happened
I just smile and I see
In the mirror he also smiles at me. /.
            Phan Hoang (from memory 2007)

Sáng sáng tôi gặp một người
Đứng yên chăm chú mỉm cười nhìn tôi
Bao điều tôi nghĩ hôm rồi
Người ấy đều biết từ đuôi đến đầu
Những chuyện tôi làm đã lâu
Từ xưa nước chẩy qua cầu, ai hay?
Thế mà người ấy biết ngay
Dặn tôi việc nghĩa thẳng tay cứ làm
Cuộc đời dù lắm đa đoan
Đường tôi tôi quyết gian nan xá gì
Mỗi khi buồn một chuyện chi
Trong gương người ấy cười khì cùng tôi./.
           Phan Hoàng  ( nhớ 2007)

Sunday, October 11, 2015


POST 221 1OOCT2015 
-A SAXOPHONE PLAYER Charles Phan Hoang

POST 221 – 10Oct2015 

 Sunday 04 October 2015
 at The Aude Dubliner

Evening, today
On Spark street
A man, alone, playing saxophone
Made the song so nostalgic…
I remember a story
In 1975
Saigon fell under the communists
A man was left, alone
In the abandoned city
All friends had gone
Saigon had lost
Its own name …

One evening that man
Came to the bridge
Where friends often met
And played his saxophone
A long nostalgic song
Reverberated through the night
When the last sound died in agony
He threw the saxophone into the river, then…
He committed suicide.
 Phan Hoang


POST 221,  10OCT2015
The spontaneous writings presented in this collection are first drafts, not edited texts

(continued from Post 220) A decade later, in the province of Son-Tay (now Ha-Tay), in the area of Mount Ba-Vi (about 45 km nord-west Ha-Noi) appeared a mysterious master of sword who lived a solitary existence. He surrounded himself with only a few disciples. The local people called him “Thầy Núi”, meaning “The Master living at the mountain”. In Vietnamese History, at the last years of the 18th  century, a new dynasty emerged, the NGUYEN dynasty. The new king Gia-Long, although being victorious, was not a very virtuous man, and many valiant swordsmen, who refused to serve the new regime, withdrew to the countryside. Who was this master “Thầy Núi”?  He was the nephew of master Bao (Hoàng-Đình-Bảo), and more precisely he was the young man who finally acquired the precious sword of General Chinh at the contest that I mentioned in my previous letter.  His uncle, master Bao, was the venerated teacher of General Chinh, and was the one who defeated master Lê-Duy in a combat of sword against spear, on horseback riding. This extraordinary and memorable combat technique still exists today  in a chieu (sequence) inside the sword form Tam-nguyen-kiem.  Few people know about the life of master Bao because this was his name at birth. From many books of Vietnamese History, he is known as the famous duke Quận-Huy or Hoàng Tố-Lý, the one who commanded the Royal Guard to defend the king in troubled times, the one who did not fear to face thousands of military rebels at once. The great master HAI-THUONG in his important book ‘Travel to the Capital’ (ca 1781, Thuong Kinh Ky-Su), had respectfully referred to master Bao by his title: Quan Chanh-Duong, the Highest Chief.  It is very likely that the precious sword of General NGUYEN Huu-Chinh came from his venerated teacher, master Bao. Although no evidence could be found to ascertain its source, the fact that the precious sword had finally returned to master Bao’s nephew, “Thầy Núi”, might raise some clues about its origin.  In 1948, this sword was seen to belong to a gentleman aged about 30 years old, who lived in a small hamlet not far from the foot of the Mount Ba-Vi.

Hanoi summer 1954.  I recall. This is a very painful period of my life. Since the 20th July 1954 Vietnam was partitioned into two mutual unfriendly countries, the North and the South, both did not understand each other for a long time. Within a limited time, people had to make quick decision to choose which country to go.  I was then eighteen, an age that young people are searching for their way and own identity and need advice from the elders. Before deciding to join those who leave Hanoi, my fatherland, to come to Saigon, the capital of the South, I paid visit to a few people who were my huynh-truong (mentors) in different fields, one of them I respected the most was a school teacher, Le Bang. He was a typical modern Trang-Si, from whom I have learned many things on Vietnamese art of sword, folk stories, history of  swords, and the “soul” of Vietnamese Knighthood, Hon Trang-Si-Viet . His house was built at the end of a small garden and was furnished and decorated with many things made from bamboo. That afternoon, I was offered a bowl of che-tuoi , a special green tea which was prepared with fresh tea leaves harvested from a field of Bac-Ninh, a province close to Hanoi. This was an unforgettable moment; since then I have been going around the world and enjoying many kinds of good teas but could never find something similar. Teacher Le Bang was planning to stay in the North which will soon be under communist regime, but quietly advised me to go South, which will become a new Republique. When I was about to leave his home he told me: “Em nên vào Nam đi. Lúc nào cũng giữ trong lòng tâm hồn người Tráng-Sĩ: chính trực, dũng cảm và hữu ích.” Go South my little brother; always keep the spirit of Trang-Si in your soul; be honest, be strong, and be helpful to others. I left Hanoi, my fatherland, forever, but I bring the soul of my fatherland with me going around the world and keeping the advice of my mentor in my heart.

November 2009

    END OF POST 221 -  OCTOBER 10, 2015