Kempo International advocates a cross-cultural approach for the seeker of self-development and knowledge. No one school, style, system or culture has a monopoly on truth. We examine disciplines from the USA, China, Tibet, India, Thailand, Burma and Japan.

The hard work, dedication and perseverance needed for our studies render creative powers that are characteristically American and uniquely trans-cultural.

          Shaolin Chuan Fa Kempo is a system comprised of several martial disciplines and yogic psycho-physical training systems. The SCFK system includes the following:

1)      Combative Arts;

2)    Health and Fitness Arts;

3)     Meditation Arts.

These arts include 340 Kempo ¨seed¨ self-defense techniques, several SCFK animal forms, the complete Northern Shaolin Ch’uan school of fist sets, many fist sets from the Choi Li Fut school, combat kickboxing, a dozen weapon sets, two styles of T’ai-chi Ch’uan, Xing-I Ch’uan, Pa-Kua Chang, Chi Kung, Kundalini yoga, and Kum Nye.

Kempo International was founded in 1989 by Dr. Edward Orem, who also organized the system of Shaolin Chuan Fa Kempo.

The lightning bolt insignia of Kempo International signals the faster-than-thought action of unfettered intuition. This use of intuitive power, coupled with an internal vital energy (ki or chi or prana) cultivated by martial and yogic studies, produces the “Superior Man” spoken about by the ancient wise men of many cultures.

The Shaolin Chuan Fa Kempo  Association’s mountain indicates the mammoth, undeniable presence of the Self, as well as the long, arduous, pitfall-laden trek involved in self-cultivation. The flower rising out of the muck at the bottom of the lake is the White Lotus, representing all arts that oppose evil.

The Yin-Yang symbol at the top of the mountain indicates the total energies of the t’ai-chi, the harmonious interaction of the forces of the Universe. The Shaolin Ch’uan Fa Kempo man continually strives to cultivate his mind, body, spirit in a manner that harms neither himself, his neighbors nor the earth. The Superior Man is obliged to assist his community in dispelling or neutralizing forces destructive to the health of people and the environment.

Self Regulations

This basic code of conduct has been a part of warrior training in every great civilization for thousands of years. It is expected that every SCFKA Member, whether Novice or Master, will heed these ideals of self-conduct:

Ø      Keep yourself disciplined in all situations.

Ø      Choose the middle path and stay away from extremes.

Ø      Be humble, not a show-off.

Ø      Remain courteous.

Ø      Persevere and put heart and mind into all you do.

Ø      Exhibit responsibility and respect.

Ø      Avoid situations where physical confrontation is likely.

Ranking System

     Chinese martial arts historically followed no overt ranking system--for the most part. Within each pai ("style") or tong ("association"), members would be classified according to their tenure. A Master generally heads each tong. The responsibility of the Master is to maintain a standard both of technique and conduct. Historically, in many instances, the Master has had close ties to political movements.

     The dan or black belt/sash ranking system is actually a recent Japanese invention. Dr. Jigaro Kano, the founder of Judo, really initiated the dan or budo system of grading. Previous to the budo system, the only approach to martial study was that of the of the combat warrior, e.g. the kysatreya and the samurai. These warriors protected the property of the landed gentry; generally the gentry and their armies were the only individuals permitted to study martial technique (Japanese buji ; Sanscrit vajramukti). Neither buji nor vauramukti contain graded steps as indication of success in martial skills. Successful technique meant that one could survive a life and death contest.

     By the early part of this Century in Japan, the life and death struggles on the feudal battlefields had faded into the past. For the first time in Japanese history the general public was able to learn martial technique. Dr. Kano hoped that the dan system could give incentive to his students: The belt system became one method of distinguishing the skill and effort of one person over another.

                 Okinawa did not have a grading or rank system prior to the early 1900's, following the Chinese approach to study. When Ginchin Funakoshi introduced karate to Japan from Okinawa in the early 1920's, no rating system existed for karate. Funakoshi later adopted the Japanese dan system used by Kano in his Judo dojo.

                 The dan system then worked its way back to Okinawa, as the Japanese controlled the public schools in Okinawa. The Japanese government encouraged the practice of Karate for the school age student.

                 Even kick-boxing has introduced a structured ranking system in the last half of the 20^th Century. Ancient warriors in Burma and Thailand espoused no ranks, of course. And the Thai sport of muay thai still maintains that the only meaningful belts are the ones gained at a championship tournament.

                 The modern Burmese kick-boxing art of Bando ("The Way of Discipline") dates back to the late 1940's in its formalization of techniques practiced in Burma for many centuries by the farmers and villagers. The adaptation of Bando systematized a ranking procedure not found in ancient Burma.

                 When a grading system is established, the problem develops as to the criteria from which one is to be graded. Many modern followers of the martial arts have forgotten that the grading system produces no absolute ranks. The system is circular: The student must decide by what criteria he wishes to be graded; and then he permits finds an acceptable person to confer the rank based on the desired curriculum. Many students following the budo method seek only grade and have no interest in developing human potential.

Members of SCFKA are graded numerically at 17 levels. These gradings provide an approximate scale for the individual to judge his progress. The grades also establish concrete initial goals, thus satisfying the dominant factor of motivation for the novice. The grading system, furthermore, is a useful tool for insuring an orderly acquisition of the Curriculum.  

                 Within the SCFKA Curriculum the following plan represents one's level of learning:

Belt                               Individual Status

White                                                      Probationary

Blue                                                          Novice

2^nd Green                                                 Novice

1^st Green                                                   Novice           

3^rd Brown                                                 Intermediate

2^nd Brown                                                Intermediate

1^st Brown                                                  Intermediate

1^st Black                                                    Practitioner

2^nd Black                                                  Practitioner

3^rd Black                                                   Practitioner

4^th Black                                                   Sifu/Sensei

5^th Black                                                   Associate Master

6^th Black                                                   Associate Master

7^th - 10^th Black                                        Master

Shaolin Chuan Fa Kempo Structure

     Shaolin Ch’uan Fa Kempo is a system of several, principally Chinese, martial arts styles and psycho-physical yogic studies. The system presents graduated problems of work designed to enhance balance, coordination, agility, flexibility, endurance, strength, and power of concentration.

     Several chambers of curriculum are to be chosen from, each with its own focus:

[     Zen and Taoist Longevity Arts (non-combative)

[     Shaolin Ch’uan (combative/non-combative)

[     Ch’uan Fa Kempo (combative)

ZEN AND TAOIST LONGEVITY ARTS

     This course draws from such Internal Work (nei-kung) as T’ai-chi Ch’uan, Shing-Yi Ch’uan, Pa-Kua Chang, and Chi-Kung from both Lo Han Ga (Buddhist) and Tao Ga (Taoist) traditions. The emphasis is on learning several systems for improvement of health-specific problems, health maintenance, augmentation of cerebral function, and the ability to identify, store, control and maintain intrinsic and extrinsic chi. Weapons studies appropriate for each tradition are optional. The candidate with a T’ai-chi emphasis can expect his study program to look something like this before he receives a teaching qualification:

First - Second Years: White Sash

•        Yi Bai Ching Kung

•        Zhan Zhuang

•        Stance work

•        Postures training for Yang or Kuang Ping T’ai-chi Ch’uan

•        T’ai-chi Chi-Kung

•        Tao Yin/Essence breathing

•        Tui Shou/Push Hands

•        T’ai-chi kun -- drills

Third – Fourth Years: Blue Sash

•        Continued postures training

•        18 Therapies Chi-Kung

•        Kun form

•        Tui Shou/Push Hands

•        Bei Wu Ga Chi Kung/Northern Five Animals Chi-Kung (optional)

•        Pa Tuan Chin/8 Pieces of Gold Brocade (optional)

Fifth Year: Green Sash

•        Continued postures training

•        Five Animals Frolics

•        Tui Shou/Push Hands

•        Chien/Rapier – drills and form

•        Yin-Yang Medical Chi-Kung (optional)

Six Year: Gold Sash

•        Continued postures training

•        Five Elements Chi-Kung

•        Tui Shou/Push Hands

•        Kun #2

•        18 Silk-Reeling Exercises (optional)

Seventh Year: Black Sash

•        Continued postures training

•        Five Organs Chi-Kung

•        Tao/Saber – drills and form

•        Tui Shou/Push Hands

•        Original thesis researching Internal Arts

•        Diamond Body Chi-Kung (optional)

•        9 Segment Tantric Chi-Kung (optional)

Shaolin and Kempo

          The choices reflecting a wai-kung (external) specialist’s goals within Northern Shaolin, Choy Li Fut or Kempo are tailored from the lists below.

          Contrary to popular belief regarding “Kung Fu,” few of the many arts and training of Shaolin or other external styles concentrate solely on combat. In fact, many schools exist where emphasis is on forms study and no combat or sparring takes place. The N. Shaolin candidate has two basic choices in his studies, i.e. combative or non-combative. The Choy Li Fut-5 Animals Shaolin curriculum is by definition combative, as is Kempo.

     The following is a rank-by-rank description of the Shaolin Chuan Fa Kempo curriculum for combatives studies:

     The lower six levels of study concentrate on 1) the Foundation conditioning and skills program, as presented in the BASIC TRAINING and  IRON WARRIOR series; 2) several forms; and  3) 165 self-defense techniques which prepare the student for advanced work. These first six levels utilize many kinds of strikes and kicks, but the emphasis is on the upright grappling arts, i.e. grabs, locks, throws.

     At the 1^st Degree Brown Belt level, you begin researching 175 advanced self-defense maneuvers, covering attacks from single and multiple opponents, unarmed and armed (club, knife, pistol). These techniques are added gradually as you progress to higher skill and rank levels, for a total of 340 seminal self-defense maneuvers. I say ‘seminal’ because the total is many times that by the time a serious student researches the many variations inherent within the principle of each technique. Eventually, too, you’ll add up to another 60 fist and weapon forms to your arsenal.

WHITE BELT/SASH:         

Kempo Defense Arts 1 (20 techniques)

Basic Training

      Ng Lum Ma/5 Wheel Stance form

      Ng Lum Kuen/5 Wheel Fist form

      Liu Lu Lohan Ch’uan/6 Methods of the  

Monk form 

Sa Bai Kuen/Basic Fist form