[QUOTE=KPM;1266793] So if we believe story #1 it can only be correct to assume that Liang Lan Gui (Leung Lan Kwai) was in fact the monk Jinbo Liu Tou in story #2 and the teacher in story #3.
Not necessarily. If Ng Mui was a popular fictional character, then it was also likely a popular codename used amongst different groups.
How does this fit in with Emei Shier Zhuang?
That’s a good question! And I don’t know anything about Tibetan White Crane. A Kundalini Yoga link sounds very interesting though![/QUOTE]
[QUOTE=KPM;1266793] So if we believe story #1 it can only be correct to assume that Liang Lan Gui (Leung Lan Kwai) was in fact the monk Jinbo Liu Tou in story #2 and the teacher in story #3.
Not necessarily. If Ng Mui was a popular fictional character, then it was also likely a popular codename used amongst different groups.
How does this fit in with Emei Shier Zhuang?
That’s a good question! And I don’t know anything about Tibetan White Crane. A Kundalini Yoga link sounds very interesting though![/QUOTE]
Problem is that the Yongchun Bai He Quan story of Wu Mei teaching Fang Qiniang is nearly identical to the story in Yongchun Quan of Wu Mei teaching Yan Yongchun, just slight variances in names etc. From their timelines we can estimate that their origins are approximately 200 years apart, 1640’s & 1840’s based on popular accounts of their perspective origins. Personally I believe that Yongchun White Crane was developed in the late 1700’s. The reason I say this is that any mention of Wu Mei of any other style puts Wu Mei in this time frame, also this time frame scenario doesn’t leave a gaping hole in any lineage, as Wu Mei would be passing the art on by 1820’s-1830’s. This coincides with the next generation passing a “Wu Mei” art on around 1830’s, and so forth. As far as Wu Mei being a popular “codename” of the era, possibly, but we have to take into account the oral traditions of the involved systems, which are remarkably similar, and if we fit it with my proposed timeline we see that they were operational in the same areas at roughly the same time, suggesting that they were in fact the same art that came from the same individual. It’s interesting to note that Yongchun Bai He Quan, Yongchun Quan and Bei Xizang Lama Bai He Pai Quan claim Wu Mei as an ancestor, that they were all involved in “Rebel” activities and were taught in the same areas at roughly the same time, the same holds true for Tie Qiao San of Hongjia fame and the origins of the Iron Wire set, claiming it came from White Crane. Hongjia legends clearly state that it’s Crane techniques come from Hong Xi Guan’s wife Fang Yongchun, again around the same period of time. Each branches history is shaky before 1840’s so it’s very hard to say. Pan Family Yongchun White Crane is the only one that places it’s creation by the female hero Fang Qiniang in the 1600’s. Tibetan White Crane also has it’s creation in 1600’s. I find that interesting. Personally I think that Tibetan White Crane is the mother and Yongchun Crane & Yongchun Fist are the children. I would tell more on this but it would be a book. In all actuality Liang Lan Gui being described as “Wu Mei” actually wraps things up into a nice package for me as he was also described as having learned the art of Fojia (Fut Gar) and becoming a monk later in life. Fojia is a generic term of the era used to describe Lama.
So if one is to put any stock in my theory. We have to ask ourselves where is the “Snake”? Not out of the realm of possibility that it was added in by Wu Mei’s student, it didn’t have to come from the parent. But then why is is not recorded in any of the Yongchun Bai He Quan (YCBH) material? It is accepted that YCBH is a root of Yong Chun Quan, they have the same story with approximately the same characters in the same era and region, making them in my eyes, most likely the same art originally. So if they were the same art propagated by the same individual why would it be missing from one half? We know originally that YCBH was a method of Sanshi and that the husband is the one who created the forms later in life, using his Huzun Quan as a base, this is Sanzhan material, Tiger not Snake. Basically two methods were taught, first Sanshi, second Taolu. So if “Snake Gong” is present in Yongchun Quan (Wing Chun) then by simple deduction we can safely assume that it was a later addition by at the earliest a 3rd generation practitioner. The earliest that this could have occurred is roughly around 1850. This goes back to my original argument that YKWC is the only line to contain Emei Shier Zhuang material, and it was not an original or integral part of WC’s development collectively as the founder would not have traded one engine (Snake) for another (Tiger). The engine is Crane, always has been, this doesn’t mean it can’t be augmented, as each of these styles that I mentioned are mixed Crane & Monkey, Crane & Tiger, Crane & Fox, Crane & Snake, Two Cranes depending on the lineage. Their is a common theme and that is Crane. You have to ask yourself what is the more likely and logical conclusion Snake or Crane?