A HISTORY OF THE CHOU CON DI SYSTEM

‍ ‍Martial Arts has a long history in Asia, and scholars have identified common threads in its development.  One of these threads involves retired military veterans who practiced Kung Fu (exercise) Wu Su (combat) and were tired of warfare; another involves Buddhist monks who separated themselves from their communities and established monasteries where they could practice meditation and seek enlightenment. 

It sometimes happened in the unsettled times when Buddhist monks were first establishing their monasteries (@500 BCE) and the armies of warlords were fighting one another, that the two groups found common cause.  The monks were in need of protection, and the military men were in need of peace, rest and recuperation.  It was under these circumstances that some military men gravitated to the monasteries where they offered protection to the monks in exchange for the peace and rejuvenation offered there. 

Living together in the monasteries the veterans and the monks became friends and exchanged information.  The veterans developed their understanding of Asian philosophical systems of such as Taoism, Confucianism and Buddhism, while the monks developed their skill in Kung Fu Wu Su.  Over time these two traditions blended and developed into the modern depiction of the fighting monks. 

Out of necessity the fighting monks developed other skills besides philosophy and combat.  These were the skills any community would need to care for and perpetuate itself.  The study of combat involves knowledge about harming bodies.  Knowledge of anatomy and physiology provides a base for maximizing such harm.  In addition, practice of combat inevitably involves injury of the practitioner and the ensuing necessity to understand and heal those injuries.  These practical concerns stimulated the study and understanding of medical knowledge such as acupuncture, anatomy and physiology, surgery, exercise and rehabilitation, herbal medicines and joint manipulation. 

For example, knowledge of pressure points (or acupuncture points) and anatomy was very helpful for effectively targeting vulnerable places on an opponent’s body, as well as for healing ensuing injuries.  Knowledge of herbology could be used to help fight infections, to calm anxiety, or stimulate awareness.  Practical surgical techniques would be helpful to address cuts and other injuries. Understanding how bodies work in exercise and health, as well as in injury and disease, allowed practitioners to sustain healthy, strong and flexible bodies which served them in combat and contemplation.  

Many monasteries were physically separated from surrounding communities while remaining connected to them socially. Some of these monasteries provided support to their communities by offering religious ceremonies as well as medical and psychological services.  In addition, individuals sometimes left the monasteries to live in the larger communities and start their own families.  These people sometimes trained their children in the skills of the monks.  This is likely related to the origin of some of the many “family” systems still practiced today.

Like the origin stories of many of the old systems, the origin story of the Chou Con Di system fits into this broader history.  The history of the Chou Con Di system begins long ago, when the people of the province of Hy Foy Mongolia lived under the oppression of a number of powerful and cruel war lords.  An order of Buddhist monks, whose ancestors had lived in the province for centuries, were forced into the mountains. They were led by General Ly Fong Su who had left the warlord’s army.  The monastery took the general’s name and became a more stable and comfortable home for the monks.

While at Ly Fong Su the monks developed a fighting system they called Chou Con Di (Grace, Power, Mind Control).  This system involved the disciplining of the mind to gain maximum control of the body; and a series of hand and foot techniques which, if practiced faithfully, would allow people to defend themselves from single or multiple attacks.  When the old masters named their system, they had very specific concepts in mind. Grace is about achieving objectives with the least possible movement; Power is about combining speed and force to maximize effectiveness; and Mind Control is about disciplining one’s own mind for more specific observation, evaluation and responding.

‍ ‍As the fighting monks developed their forms they were helped by the arrival of additional retiring military personnel from the armies of the Chinese warlords.  A Mongolian general Chang brought members of his staff with him and retired to the monastery at Ly Fong Su during these early days.  There he helped the other retired military personnel develop the monk’s fighting skills and concepts.  In return, the monks provided social, philosophical, psychological and spiritual support for him and the other combat veterans.

Since the commonly accepted weapons of the period (e.g. sword, spear, knife) were banned from the people, the monks developed a number of weapons forms using common everyday home and farm implements.  These wooden and metal tools, if used skillfully, allowed individuals to defend themselves from armed opponents.  These implements included the bit which farmers placed in the Oxen's mouths, which became the persuad-ji; the water pole, which became the staff; the fan, which became the budoca or kien su; and the grain thresher or cart pin, which became the tonfa.

The monks integrated their physical actions with their philosophical and psychological Taoist, Confucian and Buddhist concepts to produce individuals who were able to defend themselves if necessary, but also able to act with restraint to all but the most obvious physical attack. 

The people of Hy Foy became more and more oppressed and so they sought the assistance of the monks.  The monks agreed to help and taught them the basic fighting forms of Chou Con Di which enabled them to defeat the armed warriors of the war lords. Because of their ferocious fighting forms and their deep knowledge of military strategy and tactics, the monks became known as the "Combat Kings of Death".

Over time the Chou Con Di system evolved in response to the changing dynamics of martial arts in Mongolia/China. From the mid-16th, through the 20th century, its traditional practices gradually evolved and were adapted to new contexts.  A significant figure at the beginning of this evolution was Master Qi Zu, the first Head Master in this period of rapid change and development in the Mongolian/Chinese martial arts community.  He worked diligently to maintain the rich tradition and philosophy of the older system while adapting it to changes in the surrounding society.

Master Qi Zu recognized the need for a martial arts system that could teach traditional forms and demonstrate their effectiveness in modern combat scenarios. He began to formalize his teachings, blending elements from various styles, including the Mongolian Combat Kings, four Korean kicks, and traditional Chinese boxing. The result was the modernized Chou Con Di system, which continued to emphasize grace, power, and the importance of mental focus in martial arts practice.  It remains deeply rooted in traditional Mongolian/Chinese martial arts, emphasizing forms, self-discipline, and the mental/philosophical underpinnings of combat.

The Chou Con Di connection to Master Renfrow begins in the early 20th century in Hong Kong with the birth of Ly Su Ting and Ly Su Chun, two brothers, who took over leadership of the modern Chou Con Di system during a time of significant political and social upheaval. This period saw the decline of the Chinese Qing Dynasty and the rise of the Republic of China, creating a unique environment for martial arts to flourish. Ting and Chun were introduced to martial arts at a young age, influenced by the cultural heritage of their family and the traditions of their community.

Growing up in rural Mongolia, Chun began training under local masters at the Chou Con Di compound, learning various forms, techniques and philosophies that would shape his understanding of martial arts. His early training focused on traditional understandings of the system’s basic concepts.  Grace and adaptability described the ability to adjust forms, techniques and strategies based on the opponent's movements as well as on the surrounding environment.  Power emphasized the importance of maintaining a strong body and mind in a relaxed state to facilitate smooth transitions between techniques and forms.  And mindfulness, which involved practicing awareness of one’s surroundings and emotions to enhance decision-making during combat.

The forms and techniques of Chou Con Di are characterized by their fluidity and efficiency. Practitioners learn to execute movements that are both powerful and graceful, focusing on striking, grappling, and defensive forms/techniques. Master Chun continued the tradition fostered Qi Zu which emphasized the importance of sparring and practical applications in training, encouraging students to ask questions and test their skills in controlled environments.

As Master Chun gained recognition as a master of Chou Con Di, he began to teach students across Mongolia, China, and Hong Kong. His teaching style was marked by a deep commitment to his students, emphasizing not just physical training but also the development of character and discipline.  Many of his students went on to become successful martial artists in their own right, spreading the Chou Con Di system beyond Mongolia/China and into other parts of the world. Master Qi Zu’s legacy is carried on by these practitioners, who continue to teach and adapt the principles of Chou Con Di to contemporary martial-arts students. 

The influence of Master Chun and the Chou Con Di system can be seen in various modern martial arts practices. His emphasis on adaptability and fluidity has resonated with many martial artists, leading to the incorporation of his techniques into various disciplines.  Moreover, the philosophical aspects of Chou Con Di have found their way into wellness and mindfulness practices, attracting individuals seeking not just to learn self-defense but also to cultivate a sense of inner peace and resilience in daily life.

Master Chun's contributions to the Chou Con Di martial arts system represent a blending of tradition and innovation. His teachings continue to inspire martial artists around the world, emphasizing the importance of grace, adaptability, power, mindfulness, and the harmonious connection between mind and body. The legacy of Master Chun is not only a testament to his skill as a martial artist but also to his vision of a holistic approach to martial arts that remains relevant in today's rapidly changing world.

Master Chun’s system has endured to the present day. In about 1970 it was still being practiced in a training compound in Mongolia where there was one headmaster, Ly Su Ting, 41 masters and 18 minor masters.  The system was also being practiced by a small number of students in the United States.  As a student of Chou Con Di an individual was expected to carry on the tradition of faithful study combined with the practice of humility and self-restraint. 

THE WHECHUN SYSTEM

Master Renfrow (Whechun)

Wayne Renfrow was adopted into the family of Ly Su Chun when he was 6, and received the adopted name of Whechun. His name of Wayne was difficult for the Mongolians to say, so they decided to call him Whe.  Whechun was raised by Master Chun in the Chou Con Di system where he attained the rank of Master (Rokudan) by the time he was 21. Master Whechun attended the school in the Chou Con Di compound where he experienced the 24/7 training schedule of the old monastery system. 

After becoming Master, Whechun continued to live and teach at the Chou Con Di compound for several years. He appreciated that life, but he wanted to experience a broader world and investigate how his training would integrate him into life outside the compound.  During this time, he traveled to Japan where he studied Aikido under master Ueshiba and earned the rank of Shodan.

Whechun found huge overlap between Chou Con Di and Aikido in the circular movements of their forms (though Aikido employs larger circles and Chou Con Di employs smaller circles); and in their emphasis on the training of the spirit which was very similar to his emphasis on the training of the mind.  He found a similar overlap while studying Hapkido with master Bang-soo Han.  Han too emphasized the use of circular movement to deflect and bind opponents.  The connection between Hapkido and Aikido is not accidental.  Hapkido’s founder, Choi Yong-Sul and Aikido’s founder, Ueshiba Morihei both studied Daito-ryu Aikijujutsu under Takeda Sokaku early in the 20th century.  Whechun was awarded his Renchi rank by the Hopkido Masters with whom he studied.

In addition, Whechun had family in America which he had continued to visit during his training.  So, after several years of teaching, he decided to leave the Chou Con Di school in Asia, move to America, and see if he could establish a Chou Con Di school in the U.S.  He made several attempts to teach American students; first in Berkeley CA, then Manchester NH and finally Rutland VT. 

During his time in the U.S. Master Whechun had maintained a relationship with his teachers and friends in the old system and attempted to make the training of American students as true to the principles of Chou Con Di training as possible.  However, he found it very difficult to do the kind of in-depth personal training possible in a full-time program like the Chou Con Di system in the inevitably part-time training environment available in America where martial arts students had jobs and families and did not live together and train most of most days. 

Master Whechun worked with this problem for years trying to do traditional Chou Con Di on a part-time basis.  Eventually he accepted the fact that he was not going to be able to teach the more traditional, unadulterated, Chou Con Di system to American students.  However, he still had an enormous amount of traditional martial arts information that he knew would be valuable to an American audience.  Eventually he decided to separate himself from the old Chou Con Di system and to start his own system.  His new system would preserve as much of the old system as possible and develop ways to do high quality training of the old concepts, forms and techniques in the context of American constraints on training time.

The essence of his solution to this dilemma was to integrate the basic Chou Con Di concepts and forms into whatever activities were practiced daily by his students.  This allows the concepts and forms to continue to be practiced daily as they had been in the old system but without the need for individuals to be isolated in a cloistered community.  His students come to class as often as they can to learn the system forms and techniques.  In addition, they practice their concepts and forms outside the Dojo in their jobs as: teachers, professors, farmers, construction workers, homemakers, massage therapists, company executives, coders, climbers, doctors, nurses, musicians, soldiers, corrections workers, police officers and school students. 

In 1996 Master Whechun established the Whe Chun System in Poultney Vermont.  The Whe Chun System is dedicated to integrating the traditional Mongolian martial arts of the Chou Con Di System into modern American culture. Students of the Whe Chun System are expected to carry on the tradition of faithful study combined with the practice of humility and self-restraint. 

Master Bergen

Terry Bergen had begun teaching at Castleton State College in the Winter of 1977.  He was a Shodan in Shorin Ryu Karate, a system he had been studying for the previous four years.  Unfortunately, there was not a Shroin Ryu instructor in the Castleton area so Terry began looking for an instructor from a different system.  In 1980, while seeking his new instructor Terry met Wayne Renfrow, became intrigued, and began studying Chou Con Di.  For the next 40 years that training continued.  In the Spring of 2019 Terry retired from his job as a Psychology professor at Castleton University.  Right after retirement, Terry began building a new Dojo to be the home for the Whe Chun System.  The system is now being practiced in its new home. 

Master Bergen, a professor, was able to integrate practice of his basic Whe Chun concepts into his workday. Basic concepts like respect, responsibility, humility, balance and grounding occur during almost all common daily activities.  For example, these concepts can be practiced when going through doors.  It is possible to go through a door gently showing respect for other people’s property; being responsible by attending to the needs of other door users who may be carrying packages by helping them open the door; showing humility by allowing others to pass through the door first; being balanced when pushing or pulling the door in such a way as not to be unbalanced by the door’s resistance; and grounding by moving the door with the feet as they interact with energy from the ground and drive energy through the body, transferring that energy into the door through the hands.  Moving the door using the power in the grounded feet also provides an opportunity to practice proper stances, and positioning of the arms in their happy place, while tightening the core, maintaining good posture, and moving the body in coordination with the pressure and directional movement of the door.  Each day at work can easily provide practice of basic concepts as you manage one of life’s most basic combats: getting out of one place and into another. 

Whe Chun students learn and practice C-steps.  It is a way to walk with balance and strength and natural coordination.  Frequently during the day Master Bergen needed to walk from one place to another and took the opportunity to practice C-steps.  An important feature of Whe Chun training (as of Chou Con Di training before it) is that it does not introduce movements into the body, rather it builds on the natural movements that have been built into the body over millennia by natural selection.  For Example, a C-step is a natural movement and yet it is a movement that often seems quite unnatural to new students when it is first presented and attempted.  This is because most people have spent little time analyzing the physics of something as simple as taking a step.  If you slowly place one foot in front of the other, then relax as you move your weight from the back foot to the front, while attending to what happens to the back foot as it comes forward, you will likely observe that the back foot comes up to the front foot in an arc.  This is the beginning of a C-step, a natural movement required by physics and anatomy. 

Another basic Whe Chun concept is distancing.  It was often practiced in the old compound by Masters striking students who have lacked sufficient awareness to maintain a safe distance from a potential opponent.  At the college Master Bergen practiced picking up pens, pencils and chalk from wherever they were laying.  This practice greatly increased the opportunities to develop awareness of reach and distance as it blended seamlessly into his everyday activities.  It also provided opportunities to reach from a balanced, grounded stance. It is common in practice to lean out a little to reach for a piece of chalk, but leaning often reduces balance and grounding.  Awareness of where you are, and how you can be grounded there, and how you can work from there without losing balance is critically important in combat.  In addition, it turns mundane activities like picking up a pencil into important issues to be practiced with clear mindfulness.  As this practice develops it becomes less and less easy to find an aspect of everyday life that does not support practice of basic martial-arts concepts.

For example, at home Master Bergen further developed the Whe Chun concepts by turning everyday activities like making lunch into formal practices like Kata.  Many of us now practice “Kata Making Lunch” in which we move around our kitchens getting the basics of lunch ready with grace, power and mind control.  When we open a cabinet, we do so from the floor by pivoting our feet, maintaining a good grounded stance, tightening our core, keeping our elbows in and placing one hand in a blocking position as the other reaches for the cabinet handle.  Refrigerators become interesting obstacles because, compared to a typical cabinet, they offer considerable resistance to being opened.  Consequently, they require more attention to grounding and core control and stance choice. 

Going from one side of the kitchen to the other in order to get the bread or the peanut butter that may be kept apart from one another can be done with grounded and balanced steps.  Added to these mindful steps can be appropriate use of the hands for blocking, and preparation of the hands for moving out toward the silverware drawer to draw out a knife for spreading the PB. Also, it would be good to hold the knife properly as a weapon as we move it toward its more mundane task of spreading PB, and we will need to spread the PB with smooth flowing circular movements as we would if we were cutting an opponent.  As we begin to think more deeply about “Kata Making Lunch” we can see how carefully we might be preparing our mind and body for combat.

After all, Sensei describes the Whe Chun system as being characterized, most basically, by specificity.  Attend to the specific details of making lunch, apply basic training concepts to it, and see how gracefully and powerfully and mindfully a person might proceed through their day’s combats; well grounded, and in optimum position to maintain balance! The mundane activities of daily existence can take on new, more profound meanings and purposes.  They can become important.