QWAN KI DO is not easily defined: A Martial Art is not merely practiced, it is lived...
For some it is physical activity, self- discipline, or a competitive sport. For others, it is a means of better self-knowledge, understanding and mastery: truly a way of living.
The QWAN KI DO is all of that together and none of that separately.
QWAN KI DO is a discipline which requires total dedication to practice, to mental and physical development. It is one of the greatest methods of Vietnamese Martial Arts.
In conclusion, the QWAN KI DO is :
- A Martial Art method
- A martial art personality
- A Martial Art authority for the world, the International Qwan Ki Do Federation.
These three points are inseparable, but the first two are intimately linked. Furthermore, QWAN KI DO emphasizes the two basic elements found in all martial arts:
- The KHI or better known as KI (energy)
- The DAO or better known as DO (path)
The addition of the word QUAN (the whole) to these two words gives us the Vietnamese term:
QUAN KHI DAO (The Way of Body's Energy)
transcribed phonetically as "QWAN KI DO" in order to facilitate Western usage.

As a young child, in his homeland of Viêt Nam, young PHAM XUAN TONG had the privilege of becoming a student to a Great Master of Martial Arts - Dai Su CHÂU QUAN KY.
For almost 15 years, at the school called VO DUONG HÔ HAC TRAO, young PHAM XUAN TONG deepened his knowledge and mastered several styles of Hakkas : Thiêu Lâm Nam Phai, Nga Mi Phai, and Châu Gia Duong Lang Phai (the Mantis style of the Châu family). He also increased his knowledge of Vietnamese Martial Arts derived from very ancient Vietnamese methods including Vo Quang Binh, Vo Binh Dinh and Vo Bac Ninh (Quan Khi ..). Young PHAM XUAN TONG trained with his great uncle PHAM TRU who himself learned from his great grand-father PHAN VAN MIÊNG, who was very well known towards the end of the nineteenth century in the city of Dông Hoi (Quang Binh Province).
While living in Viêt Nam, young PHAM XUAN TONG greatly benefited from the experience of several of the country's best experts and perfected his training.
After arriving in France in 1968, Master PHAM Xuân Tong contributed greatly to the promotion of Vietnamese martial arts among other various federations before dedicating himself to the codification of his own method: the QWAN KI DO. The synthesis has been realized after 25 years of practice and researches.
From 1968 on, aware that his distance could jeopardize his progress in his martial arts practice, and with his passion for research, he associated himself with other Masters and Experts in other Vietnamese martial arts in France. These included Master Trân Phuoc Tasteyre, Master Nguyên Dân Phu and Master Trân Minh Long… Together they held regular sessions or exchange seminars on techniques and training.
For his personal improvement Master PHAM Xuân Tong studied the manuscripts and personal documents that had been willed to him by Great Master CHAU Quan Ky.
The physical training that he had received during professional instruction helped to deepen his understanding of martial and sporting culture.
The name QWAN KI DO was first introduced in 1981 by Master PHAM Xuân Tong. It was at that time that one notes a third influence: French culture.
In fact, recent Western discoveries regarding physical activity, physiology of effort and teaching were incorporated into his method.
Since that time, Master PHAM Xuân Tong continuously worked at his personal development. He was able to contact Viet Nam once again and reach his disciples who had sought refuge in various countries. He continued to take every opportunity to progress in the martial arts where Master CHÂU Quan Ky and his great-grandfather PHAN Van Miêng, had directed him.

The 10 fundamental principles of Qwan ki Do :

1) To attain the highest technical level of Qwan ki Do by cultivating the notions of Effort, Perseverance, Self-confidence, and Respect for others, in the ancestral spirit of our Martial Art.

2) To form body and spirit for oneself and to serve others.

3) To practice the moral virtues which are the very basis of Qwan ki Do. They are Rectitude of mind, Honesty, Gratitude, Simplicity, Modesty, and Tolerance.

4) To develop Qwan ki Do according to the noble, thousand-year-old traditions passed down from Master to Master. To never betray this spirit by individual small-mindedness which tends to breed malicious gossip, dissidence and schism..

5) To cultivate respect towards the instructors, the directors, and to promote brotherhood between members.

6) To consider the practice of Martial Arts combat or sparring as a means of personal progress and not as an end in itself.

7) To use Martial Arts only in legitimate defense.

8) To rigorously follow all regulations established by the World Union of Qwan ki Do.

9) To attend training regularly, maintain good personal hygiene and respect the conditions of admission to the Qwan ki Do club.

10) To respect all other Martial Arts.

N.B.: To accept sanctions or resign from Qwan ki Do if any of the “Ten Fundamental Principles” of Qwan ki Do are infringed.

Gymnastics for Mind and Body:

Tâm or Tâm Linh	Mental state orpsychological
Thê	The body and its energy

All Asiatic physical techniques refer to energy, to a life force available in oneself and to be exploited in various ways, but few know its secrets.
The western mind is puzzled and cannot understand this concept when it is offered without explanation.
Is there a form of training which can make us aware of this force?
The awareness and discovery of this energy, plus the ability to call upon it and utilize it are components of the collectivity of Asiatic physical disciplines.
From the time of birth, everything is learned through concrete experiences, lived and felt. These experiences can then be transposed to thought in an abstract way. For example, one burns one's finger, which makes one learn the word "burn" and which allows one to then explain an abstract feeling, such as "burning with love".
There is a similar training technique for understanding, perceiving and summoning this force. This method, at the beginning, is concrete, very physical, and based on previous experience. It also relies on mechanical (muscular) energy, which leads to more abstract concepts, more subtle forms of energy, such as mental energy and spiritual healing energy.
TÂM THÊ training proposes to guide the learner with this approach.

Weapons Programme
The weapons that we teach at our school are the BONG (staff), the MOC GUOM (wood sword), the LONG GUOM (sword), the MA DAO (broadsword), the DAI DAO (long handle)….
The major purpose of training with weapons is to teach the difference between life and death. This comes about when a person realizes just how lethal weapons are. There is a drastic difference between fighting with an empty hand and fighting with a weapon. For example, a punch to the chest stuns, while the same technique done with a sword kills. Therefore training with weapons requires greater mental focus than empty hand training, and it helps students gain a greater appreciation for life.
In Co-Vo-Dao the weapon is simply used as an extension of the body. Nearly all basic Qwan Ki Do moves can be duplicated with a weapon in your hand, therefore, the perfection of basic moves is a necessity for weapons training.The most useful weapons for present day training are the bong, or tien bong(two short sticks) usually made from rotten. The same moves learned with these weapons can be applied to a broom, pool cue, umbrella or rolled up newspaper.