This section consists of academic articles and papers, (both published and unpublished), dealing with the broad subject of Hakka history, and the specific subjects relating to the practice of the external (wai jia) and internal (nei jia) martial arts. With direct relevancy to the Ch'an Dao (Mind Way) system, presevered within our tradition. Academic articles - Adrian Chan-Wyles Ph.D:
Academic articles - Neil Webster Essay Extracts: From Instructor's Examination
Self Defence Academic articles - Shi Da Dao
Links to external articles can be found in the Further Reading section. Confucian Hierarchy And Liberal Democracy The Chinese Community And The Issue Of ‘Face’ In UK Society INTRODUCTION. What follows is a brief survey of a particular aspect of ‘multiculturalism’, directly effecting the Chinese community in Britain today. The transition first generation ‘immigrant’, to established ‘citizen’, is not always a smooth one. Particulalry if the ethnic minority in question originates within a non-European historio-cultural context. How do two differing cultures, with little in common, (other than an exploitative, one-sided, imperialist relationship) reconcile those differences, into a sound, communicative ‘whole’? What should be done to achieve this outcome, and by what means?
Many of the Chinese concepts discussed below will be obvious to the first generation Chinese, who, by and large, brought a traditional culture from the New Territories of Hong Kong, a culture that did not suffer the trauma of either Nationalist or Communist governments, that instigated a sudden and dramatic break with the past, in their rush to modernisation. In this situation, British control and ‘protection’ of Hong Kong, actually, (and as a by-product of imperialist endeavour), succeeded in ‘protecting’ traditional Chinese culture, and then assisting (via the encouragement of mass migration) transplanting that culture throughout the Commonwealth, the UK and the world.
For the second, third and fourth generation Chinese, and those not from Hong Kong, certain modes of cultural behaviour have become ingrained in everyday behaviour, but why the behaviour is this way, has sometimes become obscured behind new identities and self-definitions. Sometimes, a re-assessment of where we are, coupled with an understanding of where exactly it is we intend to go as a community, requires an examination of our own culture. Such an examination will show that it is through our Chinese culture that we can achieve full citizenry of the UK, with equal rights and equal access to its establishments. And not necessarily with its abandonment.
COGNITIVE PARALYSIS.
Or the inability to acknowledge or even comprehend another form of societal organisation, often afflicts groups of differing ethno-cultural origination and history, when they encounter one another. Such an encounter is inevitable in the modern-postmodern, multicultural world of today. But what does such an impasse actually mean, and what are its implications?
Firstly, such a phenomenon is not an ‘error’, or to be considered somethng ‘wrong’, or an ‘illness’ that needs a cure. It is a natural consequence of differing modes of accostumed behaviour, having to accommodate one another, in a shared geo-political space. And the area where two or more ethno-centric perspectives meet, may be termed the ‘Cognitive Interface’.
The Cognitive Interface is a psychological ‘no man’s lands’, a tabula rasa, where the concept of the ‘unknowing’ holds sway, and if not checked with understanding, can cause multitudenous, longterm misunderstandings, and a general paralysis of interaction. The differing sides in the social equation, simply ‘do nothing’, and prefer, understandably, to stay in the familiar and safe cultural environment they know best – and there is no interface.
In liberal democracies, the philosophical concept of ‘multiculturalism’, allows for the existance of more than one culture in a single geo-political space, that is, in the same country or state. The interface dilemma is dealt with by the advocating of the practice of ‘tolerance’. This means that the ethos of the country advocates that differing cultural practices such as, linguistic habits, religious beliefs and dress codes, etc, become interpreted as an exercise in individual choice, and that such a choice should be respected by all those who do not ‘choose’ to talk, dress and behave the sameway.
This creates something of a philosophical quandary, as it reduces culture to a mere ‘choice’, inferring in the process that such a choice, or mode of behaviour, could be, in theory, given-up at a moment’s notice. That is to say, a person of Mainland Chinese origin, who has just arrived in the UK, could give-up speaking Chinese, and stop behaving Chinese, if only he/she would put their mind to it. This is obviously not the case. This serves to highlight the absurdity of the use of ‘tolerance’ (based upon the premise of individual choice), within a liberal, democratic society, and its attempts to philosophically accommodate ethnic minorities.
Individual tolerance, at the sametime, both serves to attract ethnic minorities toward interaction with the host society, whilst at the sametime, it dismisses cultural differences as mere surface events in the outside world. In-short, individual tolerance assists and then repels ethnic minorities, and can even act as an incentive for minorities not to interface with the host society. To have one’s culture psychologically undermined in this way, can be viewed as a demeaning experience. And certainly does not serve as any kind of basis for inter-communial interaction, in any way.
Integration, in this manner, essentially means the loss of ethnic culture, and the adoption of host cultural practices. This is not multiculturalism, as is asserted in current UK governmental rhetoric, but rather the adoption of ‘uniculturalism’ disguised as multiculturalism’. This is a path spells the end of difference and not its accommodation. Individual tolerance does not bridge the cognitive interface between ethnic minorities; it simply serves to attempt to dismantle the need for such a bridge in the first place. Such a philosophy approaches multicultural as a ‘problem’ that needs ‘solving’.
The needs of ethnic minority communities are very real. Culture is not disposable at the point of experience. It is what we are. And rightwing, often racist rhetoric aside, the culture of the host community is intact and developing well in the UK. It is not under threat from any over-arching, indifferent authority, it defines itself and guides its own direction. As ethnic minorities, we are all part of UK culture, because we are here, More than this, we help to develop this culture and have become part of its definition. We are not separate from it. Our children speak English and attend British schools, and we live and work here.
However, the psychological nature of Chinese culture, does present unique interfacing difficulties. These difficulties are not insurmountable, but they do represent what it means to be ‘Chinese’ anywhere in world. And it also represents the transition from Confucian hierarchies to liberal modes of behaviour. The need to organise around recognised authority is not unique to Chinese culture, it is clearly observable in the Western world. Even in liberal democracies that claim that everyone is ‘equal’, there are many examples of hierarchical organisation, for example take the working world, family, law enforcement, government, schooling, church and the military, these establishments serve to exemplify that even if one’s society advocates liberal equality, illiberal institutions not only exist in such societies, but are considered natural and essential in the smooth running of that society. THE FIVE RELATIONSHIPS & THE CONCEPT OF ‘FACE’.
The metaphor of the extolling of order within the private world of the family, reflected in a corresponding and simulataneous social order in the outside world, may be construed as representative of a traditional, Confucian world view. It is the consequence of the regulation of the ‘five relationships’. The five relationships are:
1) That between husband and wife. 2) That between parent and child. 3) That between elder brother and younger brother. 4) That between Ruler and Minister or subject. 5) That between friend and friend.
Of course, as they are, the five relationships may appear incredibly stiffling – but that is because we are observing a philosophical concept that was formulated over two thousand years ago in ancient China – and that has undergone a thorough examination of meaning in that time. Take the traditional Chinese ideal of the family – this does not just refer to one’s parents and direct relatives, but also to the clan structure, or everyone who shares the same family name. This could be hundreds or thousands of people. For society to be at peace and in harmony with itself, the five relationships should be harmonious and just. However, the family has a head or leader, so does the Chinese name clan. The leader will have a second in command, and so on and so forth. Confucian society is based upon a ‘just’ hierarchy. The idea being that those who are meant to lead and guide society, will do so because it is right for them to do so. Those who are older, have experienced more of life and are therefore more knowledgable about ‘it’, and wise in their deliberations.
The Hong Kong Chinese community in the UK is made-up of many people who came to the UK in large family/clan groups in the 1950’s and 1960’s. By and large, the traditional village clan structure of authority and decision making stayed more or less intact, despite the transition. Infact, the reaction of the host community, namely one of xenophobia and mistrust, encouraged these structures to survive. Micro-societies of clan groups developed in and around Britain’s major cities. They were self-sufficient, because they had to be. As the host community was unable to accommodate them, they withdrew from contact and settled down as best they could, making a living that culminated for many in the successful selling of Chinese food. The children of these immigrants found life just as difficult and often were isolated from the mainstream because of they way they looked, spoke or dressed, etc. They too, withdrew into a world of cloistered study, which eventually led to second and third generation Chinese gaining university qualifications, and saw the development of new professional class in the UK.
And in recent years, there has been a devlopment of Chinese groups (such as Min Quan, the Chinese Civil Rights Group), that have strove to try and bridge the perceived gap between the Chinese community and the host community. There are other groups attempting to ‘interface’ of course, and progress is beginning to be made. However, there still exists within the local Chinese communities (separated by family name and geographical origination of the home villages in Hong Kong), hierarchies of recognised, clan authority figures – and nothing gets done without their consultation and agreement. THE PSEUDO-CLAN.
And then we encounter the modern phenomenon of the ‘pseudo-clan – or clans’, which are essentially group structures created for the various purposes of official representation, madeup of numerous ‘different’ Chinese people of differing name and origination, but whose internal structure of organisation ‘mimmics’ that of the traditional clan structure. The difference being of course, that it is not a traditional clan structure. Those at the top, appoint themselves as ‘leaders’, whilst those at the bottom do not protest. On the surface, this seems like a familiar, traditional set-up, but it is not. Clan leaders do not choose themselves, they are in the position they are in, due to birth, necessity and age. Clan leaders can also be deposed, should the clan feel that they do not lead very well.
The pseudo-clan claims to be ‘democratic’, but it is not. On the outside, the ‘interface’ appears democratic and responsible, but this hides the true nature of the inner workings. Namely the inner mimmicing of a traditional clan. In other words, the dynamics of the inner workings actually prevent anything from happening in the organisation, because any action might upset the social balance and lead to insight of what exactly is going on.
The five relationships require that order be created and maintained at all costs. It is at root, a conservative philosophy. And any change is considered threatening to the fabric of the social order. If the whole of society is Confucian in nature, then this system works. However, in the UK today, we have isolated pockets of Confucian living, evolving around the family, in what ever situation that might entail. The host society does not support Confucian leaving. And Confucian philosophy does not necessarily support liberal democracy. From the Chinese immigrant perspective in the UK, the differences between Confucian living and liberal democracy forms the crux of the matter for multicultural quandary, and the serves as the basis the the ‘Cognitive Interface’ between the Chinese and the host society. The question is this; do pseudo-clans of official representation, actually work in the cognitive interface question? As very little seems to be happening on a national level with regard to Chinese rights in the UK, the answer seems to be toward the negative. The notion of ‘face’, i.e. how one is viewed in society, permeates Chinese thinking, if not consciously, then certainly subconsciously, such is its powerful, cultural effect. It is based upon behaving correctly with regards to the five relationships. Often, this might lead to a conservative ideology of not upsetting the social order – in the West, this has the added complication that by confronting injustice in the host community, might be construed as ‘causing trouble’, or threatening the ‘peace’ as it exists – there seems to be no space for the idea that things could be better. CONCLUSION. Things can be better. And we do not have to abandon our culture to achieve a purposeful interface with the host community. A re-definition of the five relationships must include the host community. As it stands, the traditional Confucian worldview, separated those who ‘new’ culture, from those who did ‘not’. This was fine for the time, when those who ‘knew’ Chinese culture were in the majority. It was never conceived that Chinese people could ever experience being a ‘minority’ in an alternative version of what it means to be ‘cultured’. This led to the ideology that cultures that were not Chinese in origin, were not cultures of equal worth. People from these cultures were not included in the five relationships, and the ideal of ‘face’ was not extended to them. In other words, they had no ‘face’, therefore, it could not be ‘lost’. Behaviour toward these people both implied and inferred an inherent ‘inferiority’ in their culture. In the postmodern world, freedoms emerge from within the people, from the grassroots of the masses. Freedoms are nolonger imposed from above. The Confucian hierarchy in the postmodern world, is nolonger unquestioned and is merely functional in many ways. It has a purpose of guidance to those who require it, and its very concept links us to ancient Chinese culture, but the members of these hierarchies in the West, find themselves ‘empowered’, even if they are not at the top of the clan power structure. Why? Because they, as individuals, are considered ‘free’ people before they entered such groups. And when in such groups, they remain ‘free’, regardless of the structure of the group. The modern Confucian hierarchy, is a group of free individuals who voluntarily ‘agree’ to co-operate within a certain ethnocentric thought structure nd physical environment. In the West, there is no ‘outside’ concept to freedom, we are ALL free, equally. This should serve as the basis to the re-definition of the five relationships. There is no ‘other’, inferior culture outside of it, we are all part of it, without acception. Such an attitude re-aligns our social perception, allows the host community a position of acceptance in our community, and enables us to communicate to the host community in a way that the host community understands, and is relevant to its history and culture. It is not necessarily ‘integration’, with its loss of culture that we should pursue, but rather ‘adaptation’, which serves the dual purpose of preserving our cultural heritage, whilst accepting and understanding the cultural heritage of the host communty. By doing so, we are validating both our own culture and that of the host community. This enhances ‘Cognitive Interface’, and eradicates cognitive paralysis between cultures of differing historio-cultural origin. This common ground will serve as the foundation for official representative groups to work from – and as honesty serves as one of the tenants of the five relationships, there will be no need to hide the inner workings of Chinese groups – we do not need pseudo-clans, we need real clans, re-interpreted for the modern, Western world. Chinese culture can shine in the West like never before. And the structure of the clans can change to accommodate the ideals of democracy – an elected leader is no less of a leader. And of course, throughout Chinese history, the order has been upset by those who sort to right wrongs – quite often, such people became great. Adrian Chan-Wyles Ph.D Net published 11/10/2007. Purposeless Accumulation The Dao of Tai Chi Chuan
It is gathered drop by drop, yet in essence it is nothing, and it is this 'nothingness' that makes it special. I have practised Tai Chi Chuan every morning and every evening for many years now, but each time I perform a movement, it is as if it is the first time. In other words, there is no history, no future, just an endless stream of 'now-ness'. I do not allow my mind to wonder down the many pathways of concern for this or that, but merely concentrate on the present moment. Everything unfolds from this moment, and this moment contains all-things without exception. The high and the low, the near and the far, the young and the old, nothing is excluded. Mind body and spirit are one and the same, Heaven, Man and Earth are in perfect balance. My Sifu, Upasaka Wen Shu, once wrote a gatha (a short Buddhist poem, demonstrating spiritual insight, used to help a student attain the same insight);
Take not a single thing to be your self, Then there will not be a single thing That is not yourself.
The words are not really that important, for they, (just like the movements of Tai Chi). must be philosophically 'ingested' so that the underlying spirit might shine forth. So it is not really a matter of 'knowing' or 'not knowing', but rather just realising and experiencing. Or, if you prefer, a very subtle effort, directed between the two extremes of 'harshness' and 'slackness'. No amount of effort, will attain the desired result, should that effort be focused in the wrong direction, Tai Chi is just like this, because the Tai Chi practitioner, "….accumulates small effects in order to achieve something high and great."(as hexagram 46, of the Yi Jing informs us). Quite often, non- Tai Chi practising people ask as to where the power is in the Tai Chi movements, as to the untrained eye, Tai Chi looks slow and therefore powerless. These people equate 'power' with speed and strong, forceful movement. True, this is a type of power, but a very gross one at that! It is the type of physical power that is more readily available to all people, fairly quickly, and serves as the basis for many external styles. Of course, this type of power is 'relative' as there will always be someone bigger and stronger than yourself.. And this type of power tends to wane as one gets older. The power of Tai Chi, is attained through subtlety of movement, and the uniting of mind and body. Something small, can indeed attain something very big! But how is this so?
I should imagine that almost every student of Tai Chi, has heard the Chinese saying; 'Use an ounce to move a ton', and that is exactly what has to be done. Too much thinking about this very interesting point, will only delay the attainment of such power. For if the mind is to unite with the body, then it must be calm and free from any discursive ideas. In the more advanced states, mind not only unites with body, but also with the environment. Speaking of these things of course, is very different from actually realising them for yourselves, but sometimes words can be a source of inspiration for those already on the path of self-discovery, or those thinking of beginning. Just don't get caught-up in the words, practise is far more important. The power of Tai Chi is gained through the constant refinement of one's 'Chi' flow. Chi is the universal life-force that flows through all-things, all the time, it is eternal and infinite. Chi flows through our bodies and gives 'life'. At the beginning however, (i.e. when we are young) our Chi flow is very weak and our bodies inefficient. As we get older our Chi flow becomes stronger and we mature into adults, capable of producing off-spring. Our Chi however, is still very unrefined and our full potential for Chi power can be attained through the practise of Tai Chi. Putting it another way, our minds and bodies function at about 10% their full capacity, during their lifetime, Tai Chi can help unlock the other 90%. So the subtle power of Tai Chi, comes through refined (and therefore increased) Chi flow. The higher levels of attainment are no longer purely physical, but rather spiritual and Tai Chi is no longer a physical exercise but rather a manifestation of spiritual insight. When near to someone of such attainment, one can feel the vibrant Chi flow, some distance away. And such people often become very good healers. Chi then, is not something one can 'learn' through objective observation, like a lesson at school, but rather Chi is what one is and it can only be experienced first-hand, like the drinker of water, who alone knows if the water is warm or cold. This notion is summed-up admirably by (the 4th century BC) Daoist philosopher named Chuang Zi, in his poem entitled; The Sagely Man,
That which acts on all and meddles in non-is heaven... The Sagely Man realises this, hides it in his heart. Grows boundless, wide-minded, draws all to himself. And so he lets the gold lie hidden in the mountain, Leaves the pearl lying in the deep. Goods and possessions are no gain in his eyes, He stays far from wealth and honour. Long life is no ground for joy, nor early death for sorrow. Success is not for him to be proud of, failure is no shame. Had he all the world's power he would not hold it as his own, If he conquered everything he would not take it to himself. His glory is in knowing that all things come together in Dao And life and death are equal.
But what of everyday life? The above may seem very idealised and divorced from our everyday concerns, yet with practise, these very same everyday concerns, can become part of our Tai Chi. And our Tai Chi, part of our everyday life. What we are doing, is effectively uniting our everyday 'external' life, with our 'internal' life. Again there is that subtle balance talked of above. The greater the balance, the greater the refinement and the greater the energy or Chi that we have to channel into all our everyday activities. There are still holy people living in the hills of China, many of whom practise internal and external systems of martial art to keep mind and body fit and healthy. Tai Chi is of course, not the only internal martial art, the other two main internal arts are Xing Yi and Ba Kua, both of which aim at the cultivation of Chi, although the physical techniques employed by both, are different. Xing Yi (Xing meaning; 'external form' with Yi meaning; 'internal intent') at first glance, looks very external in nature with blocks and attacks in all directions, but upon doer examination, the movements can been seen to be very rounded, relaxed and evasive. Xing Yi is designed to be deceptive as its appearance seems external, whereas the Xing Yi practitioner has a far more subtle plan, up his/her technical sleeve! Xing Yi, like Ba Kua is influenced by the philosophy of Daoism. Ba Kua ( meaning; 'Eight Trigrams') is based solely upon the 'Yi Jing' or 'Book of Changes', a book that has existed for over 3000 years and emphasises the constant, ever-flowing change of the universe. The Yi jing explains that within this great changing universe, there are basically 64 changes that can occur, each change containing within itself, the seeds of all the other 63 possible changes. Nothing is fixed and everything changes, philosophical sentiments that where also echoed by the Buddha. So what does the Ba Kua practitioner aim to achieve? They are training to become nobody, or 'nothing', the essenceless Dao, so that they are at one with all things, and not limited to any 'one' type of action, but open to all types of action or change, just like the Yi Jing!
Tai Chi Chuan is also based on the Daoist philosophy of constant change, inasmuch as to resist is pointless, to give way is powerful. Through constant practise, one enters into a state of detached, meditative absorption, which once attained is never lost. The physical exercises themselves, keep the body fit and strong, whether one is young or old. My mother-in-law is 70 years old, she practises Chi Kung and Tai Chi every morning and every evening without fail. Her hair is still black and she walks at a tremendous pace! The more we practise Tai Chi, the more we get from it. Lao Zi said;
The human way, is to keep essence complete preserve reality, and not damage the body: then in emergencies, when pressed by difficulty, one's purity reaches to Heaven. If one never leaves the source, what action would not be successful? (Taken from; Wen Tzu)
So with utmost purpose we face the rising sun daily, only to realise that we are purposeless. Then eventually, we accumulate what we strive for, only to realise that we have accumulated nothing. Every end is a new beginning and yet we must strive to penetrate the essence. An essence that is nothing less than the universe itself. This requires that the arbitrary boundaries that separates one’s self from each other, from our environment and from the universe – falls away, and an all embracing clarity of insight occurs. In this state, it is as if our physical bodies literally ‘manifest’ in the centre of a sphere of three-dimensional ‘awareness’. And there is nothing that is not ‘known’. Then we realise that in our practice, the breathing mechnism links our mind to our body. But more than this, when the mind is enlightened, it ‘merges’ with the universe into an all-embracing ‘oneness’. The body in Tai Chi training, becomes a manifestation of the universe – through the cultivation of deep and full breath, that utilises the entire lung capacity without end. Eventually, as with any Daoist practice, we literally ‘transform’ the way we perceive the universe/world, and this changed perspective alters and guides the way we manifest in the world.
The ancient masters, many living in the remote mountains of China, breathing the fresh, clean air found in these areas, was considered to be breathing in the ‘sky’. The tops of mountains was the place where Heaven met the earth, and the ancient sages sat and meditated at this special place of universal inter-section. Heaven and earth met in the centre of the their being – in the Dan Tian – or the centre of the abdomen – just two inches below the naval. Clarity of perception was achieved, and with this clarity, a knowledge and wisdom developed. It was possible to convey this exalted state of rarified being – not only through seat meditation, but also through standing postures, and eventually ‘moving’ postures. This natural development shows how enlightened human beings gained enlightenment, and then engineered a physical ‘method’ to suppliment their enlightened wisdom. These methods formed the foundation for China’s internal martial arts.
Daoist alchemy is a matter of transforming gross, unenlightened material, into a pristine state of both body and mind. Quite often, early Daosit texts used words that were deliberately ‘obscure’ and on the face of it – quite meaningless. This was to safe-guard the higher secrets of an art, and to ensure that the wrong kind of people did not gain insight into the higher aspects of universal, energy manipulation. Such knowledge, in the wrong hands, could do tremendous damage to innocent people – particularly in feudal times. These obscure texts, in a very real sense, reflect our own lack of knowledge, when we start on our journey toward body and mind development. When we truly ‘know’ ourselves, we ‘know’ the universe and the texts appear to translate themselves. The physical movements of Tai Chi Chuan act as a three-dimensional, inter-active text – that we deciphor initially with our bodies – but eventually with our beings. This is the essence of Tai Chi Chuan.
The ‘sage’ in all of us – will arrive at this place of balance and enlightenment – providing we have the correct guidance and transmission. Today, we do not necessarily need to be on an isolated mountain top – we can perform our transformation ‘here and now’. The universe is everywhere – equally. And because of the great masters of the past – we can take their example and learn from it. The spark of spiritual ignition has already been set ablaze – and as a consequence, we can unite heaven and earth within ourselves. And every morning we go outside to breath the fresh air – we go through the movements of our own respective forms, so comforting and familiar – and yet, at its heart, in the advanced level, when we perform each movement, it is as if we are performing the movement for the first time. Only this time, whereas a complete beginner in confused – the advanced practitioner has replaced confusion with clarity – and each movement is ‘seen’ anew, with an ever deepening penetration of insight. Adrian Chan-Wyles Ph.D Published in vol.1 issue 10 - feb 1997 edition of Tai Chi & Alternative Health Magazine. |
 |
The entire subject of martial arts being used as a vehicle for development, is often open to manipulation, misunderstanding and blatant dishonesty. Much of what passes for 'fighting' in modern martial arts schools, is nothing of the kind, and claiming that it is, is misleading the student and betraying the martial traditional. The main reason for such a deception lies in the fact that the latest trend in the martial arts world is the re-invention of martial arts as a consumerable commodity, rather than a hard path that requires commitment, sacrifice and pain. Martial arts have become something that is used for an hour a week, and then forgotten about until the next session. As any honest economist will tell you, any commodity that deliberately sets out to test a student to the utmost, is not user friendly and lacks the 'fluffiness' of the sugary sweet requirement that defines a commodity as 'sale-worthy'. To understand 'fighting', one must be clear about exactly what one is referring to. Padded floors, large gloves, body-armour, leg guards and head guards, coupled with frequent rest periods and sit downs when things get a little sweaty, is not martial arts fighting, but rather a combat derivative, designed as a simple leisure activity. This form of combat simulation is very popular and has appeal across the masses simply because there is virtually no risk involved to the participants. There is nothing particularly wrong with this, providing that those who perpetuate it do not continue to assert that what they do is real 'martial arts', because that is exactly the deception mentioned above. From a self-defence perspective, a student who only spars with limited power via layers of padding, will not be prepared for the directness and quite often brutal world of real fighting. They will not be prepared on two distinct counts: Adrian Chan-Wyles Ph.D Chief Instructor
|
 |
Traditionally, Confucian ethics dictate how a perspective student should approach a gungfu teacher. The student should be honest and sincere. They should approach the teacher with a sense of deep respect - even if they are rejected at the first attempt. How the student behaves is of utmost importance if the master is to consider the student to pass into the beginners stage of acceptance. If accepted (and this may require a number of respectful approaches and perhaps lobbying from people who know the master - to test the student's resolve), the student will be on the fringe of the group, the periphery of the master's teaching influence. Here, the student will be expected to show tolerance and endurance to physical and psychological stresses of gungfu training - this is essential as the foundation of what is required to fight is being laid at this early stage - the question is whether the student can keep him/herself under control during this process which might even include an element of humiliation - again, another test. The student should show utmost respect to other students who have trained longer and experienced more in the process. After about a year, the student might be accepted further into the group and cease to be a complete novice - the master will show more interest and correct the student's technique here and there, but will remain weary that even at this stage, the student may still not be able to keep the training-up. Being beaten around in sparring will start virtually straight away, if the student can not take the pain and show the right courage, they might be thrown out without any way of gaining access to the school again. After 3 years, the student enters the school proper and the way others relate to them will change. The master will start to give them responsibility for the complete beginners. After 6 years, the student becomes a intermediate student, and after 12 years an advanced student. An advanced student can not be called master until his master has died. They can only be called ‘Shifu’, or ‘Master/Father’. Not training regularly, or training with another teacher leads to instant dismissal from the school. A teacher must show both strength and at the same time a calm relaxation, and never drink in front of the students, thus creating an example. The school's martial schools should not be shown in public for money and only be taught to those worthy of them. Remember that in the old days, any infringement of the code of honour would lead to a fight to the death - every student should be prepared for this eventuality. If you do not want to fight to the death, then do not train here. The term ‘death’ here is not just the physical possibility - but includes the ‘death’ of the ‘ego’. The ego is our small, deluded minds that needs polishing so that they might shines brightly in all directions. Penetration into the essence of the true mind is the real aim of our school. We train our minds and bodies to transcend there own self-imposed limitations. Our 'Mind Way' training must use the body to concentrate the mind so that it might break free of the ego and become fully enlightened to its own nature. And although many unusual powers may be acquired at the advanced physical level - the truly unusual powers are only acquired when the mind is fully developed and transcended. Martial prowess is but a by-product of mind development. The true nature of 'Mind Way' boxing has nothing to do with the body. Master Chan Tin San (1919-1991) Translated by Adrian Chan-Wyles Ph.D
|
 |
What is tradition? Today, in the heady world of commercial combat sport (that ranges from full-contact kickboxing, to aerobic exercise regimes, loosely based upon martial movement, such as Taebo and Boxercise), tradition is viewed first and foremost, as a money loser. As anything that demands that the student actually discipline themselves, and perhaps attempts to transcend personal suffering, is thought of as bizarre at best, or damn right archaic and irrelevant to the modern world. Of course, what they mean by 'modern world', is 'viable money making activity' - profit as a prime motivator replaces the need for personal growth. The trappings of tradition get in the way of making a fast buck. So far so good. However, this commercial viewpoint of tradition, although condescending and ignorant in the extreme, is nonetheless very prevalent today. In fact, anyone seeking to take-up a martial art in today's commercial climate will be very lucky indeed, to find a traditional club, as these traditional clubs are few in number and obscured by a plethora of modern combat derivative exercise regimes, masquerading as 'martial arts', all vying for your custom with 'free' lessons, brightly coloured training suits and 'summer camps' in the West Indies! And that is the crux of the matter - the modern commercial styles mimic their traditional cousins, but are in effect, offering only light-hearted entertainment, with all the glamour associated with 'real' combat, but with none of the effort required, or indeed the need ever to fight. Punching the air (or more accurately, moving the arms as if they were punching) whilst wearing ludicrously large day-glow boxing gloves, and 'missing' the opponent is about as near as they will ever come to 'fighting'. I once saw two sport karate men have a fight in a night club, arms and legs everywhere, and nothing landing. My friend commented that he could have walked between them, carrying a pint of beer in each hand, and not have spilt any! So modern commercial styles offer the 'myth' of martial arts, whilst in reality, providing a 'safe' alternative. In that case, I would say that they should not use the advertising hook of 'martial art'. That belongs to the traditional styles. These styles, when taught correctly, start from the development premise of what it is actually like to be in a fight. The training is hard and decisive. Pushing people hard, for their own benefit will not make money and classes will be small, at least at the moment. As the popularity of the traditional arts ebb and flow. At the moment, traditional practice is at a low ebb. Traditional styles are kept going by a few dedicated individuals. Fighting is probably one of the most difficult experiences a human being can have - traditional training prepares the mind and body of the student for that experience. But a strange thing occurs - after sometime of this training, our character developments and we become very calm and accepting - whilst being physically stronger and confident. This is an important moral trait that runs through the centre of traditional training - that is completely missing in the commercial styles, as such a morality would prevent the instructors taking financial advantage of their students! And moreover, it is doubtful whether a commercially trained student could actually protect themselves in a real combat situation. Again, a sport karate champion was attacked in a pub. He threw a perfectly timed lunge punch to the attacker's chin. It was spot-on, and with fire in his eyes, he let out a might 'ki-ai' shout! What happened? As in his training, he never actually hit his opponent, as that was against club rules, instead, they land everything about two inches short of the target - and this is exactly what he did - missed with perfect timing! His attacker broke his jaw and skull with a base-ball bat. When reality comes knocking you better be ready for it - that is the true traditional attitude.' Adrian Chan-Wyles Ph.D Chief Instructor
|
 |
The 'Hakka', or 'Guest People', are a specific ethnicity that migrated from northern to southern China over the past two thousand years, at least. Their origins are obscure. There are many theories and views on this matter. The Hakkas have their own language, dress, culture and martial arts. This is a brief introduction into what it means to be Hakka. But what exactly does it mean to be 'Hakka'? There is a Hakka town in the New Territories; the inhabitants are very proud of their Hakka past. Yet they all speak Cantonese and none but the very old, can speak Hakka any more. They abandoned their ancestral worship over a hundred years ago and dismantled their family shrines. The Village shrine was converted into a Christian church. No one practices 'Ching Ming' (i.e. the cleaning of the ancestral graves in springtime), nor indeed 'Chung Yuen', (i.e. feeding the ancestral spirits in autumn time). No one practices Hakka martial arts - an activity discouraged by Western missionaries as 'unChristian'. The inhabitants of this village feel secure however, in their Hakka-ness, despite no obvious outward sign that they are indeed Hakka at all. Clan importance and 'name lineage' has faded away. Why? Because many Christian Hakka clans that converted, were expelled from the Hakka name clan - making them self-sufficient and independent. So what makes these people, and others like them in the world, secure in their Hakka identity? It is the one thing that links ALL Hakka peoples together, namely a shared sense of history and at onetime culture, a culture that many still share today. The Hakka diaspora spreads the world, from India to the West Indies, the USA, Canada and even Africa. All Hakka origination stories claim a northern Chinese heritage. And the stories say that following various events, (normally invasion), the Hakka peoples were forced (or choice) to migrate to central China and then finally to southern China, before leaving the mother land and travelling the world, via Vietnam, Indonesia (where, from the late 18th and most of the 19th century the only Hakka kingdom outside of china existed - the Lan Fang Republic), Africa, Europe and the Americas. Hakka history is written down in the 'Tsuphu' or 'Juk Bow', the terms translating as 'Clan Book'; each Hakka name has a book of its own, with an originating village somewhere in the mainland. These villages will have a stone tablet with the family name and clan poem engraved upon it. Anyone with a specific family name, is entitled to the heritage and history of that clan. The clans were originally much larger tribes, that through fragmentation due to migration and geographical separation, became the name clans other time. Many of these names trace their origins to the names of States, or ruling houses. Indeed, many Chinese names are considered Hakka, such as Chin, Li, Lim, Wong. Chu and Sung , etc, but there are many more. The Hakka language has undergone many changes of late. firstly, wherever Hakkas reside in China (i.e. Sichuan, Guangxi, Guandong, Fujian or the north), the Hakka language (which is similar to Guanyu, or old Mandarin) has mixed with the local dialects, giving the Hakkas in that area a distinctive local accent and dialect. Hakkas in the West for instance, tend to be very proud of the area that their recent ancestors came from, be it the New Territories, Fujian or Sichuan! Due to the hard life of the average Hakka of old, a culture emerged based upon 3 basic principles: 1) Confucian education Generally speaking, Hakkas are tough, hard working and fight like tigers! However, due to the insistence tradition has placed upon correct behaviour, Hakka communities are vary well ordered. Hakka gungfu is collectively referred to as Hakka Kuen, or Hakka Fist. The term Hakka being Cantonese for 'Guest People' and kuen meaning fist. Hakka is what the Cantonese called the original tribal migrants from the north, and it seems to have stuck! Hakka gungfu styles include: 1) Phoenix Eye Fist There are many variants. Hakka culture is rich in good food, such as 'pigs trotters and ginger in rice wine', and 'Cloud Chicken' to name but two favourites, and a multitude of soups that are as medicinal as they are tasty! Hakka people have much to be proud of. Adrian Chan-Wyles Ph.D This is an abridged version of the full article entitled 'Origins of the Hakka People and Their Martial Arts', which appeared in the march/april 2006 edition of Kung Fu, Tai Chi Magazine. Origins Of The Hakka People And Their Martial Arts Who Are The Hakka?
Before we explore the unique historical and cultural characteristics of this ethnic group from China, we must first explore the exact meaning of the name that is used to refer to them, and indeed is used by them, to refer to themselves. The anglocised term ‘Hakka’ should more correctly be written ‘Hak-gar’. It is a term that is pronounced in the Cantonese (i.e. ‘Guandonghua’) dialect of southern China. It means the following: 1) Hak = literally ‘Guest’, i.e. someone unknown who will not be staying and passing through. 2) Gar = literally ‘Family’, i.e. those bound together by a common bound of blood. Taken together, the name refers to an unknown group of people that enters (or migrats into) an area where they were previously unknown to the indigenous occupants. All Hakka origination stories claim a northern Chinese heritage. And the stories say that following various, historical events, (normally invasions or inter-ethinc violence), the Hakka people were forced to migrate to central China and then finally to southern China, before leaving the mainland of China and travelling the world, via Vietnam, Indonesia (where, from the late 18th and most of the 19th century the only Hakka kingdom outside of china existed - the Lan Fang Republic), Africa, Europe and the Americas. Hakka history is written down in the 'Tsuphu' or 'Juk Bow', the terms translating as 'Clan Book'; each Hakka name has a book of its own, with an originating village somewhere in the mainland. These villages will have a stone tablet with the family name and clan poem engraved upon it. Anyone with a specific family name, is entitled to the heritage and history of that clan. The clans were originally much larger tribes, that through fragmentation due to migration and geographical separation, becme the name clans other time. Many of these names trace their origins to the names of States, or ruling houses. Indeed, many Chinese names are considered Hakka, such as Chin, Li, Lim, Wong. Chu and Sung , etc, but there are many more. The Hakka language has undergone many changes of late. firstly, wherever Hakkas reside in China (i.e. Sichuan, Guangxi, Guandong, Fujian or the north), the Hakka language (which is similar to Guanyu, or old Manderin) has mixed with the local dialects, giving the Hakkas in that area a distinctive local accent and dialect. Hakkas in the West for instance, tend to be very proud of the area that their recent ancestors came from, be it the New Territories, Fujian or Sichuan!
What Are Hakka Martial Arts?
Hakka people, within their own culture, tell stories of an origination to the north of China. Various academic studies carried-out in recent times, confirm that the Hakkas did, infact, migrate from north China, toward the south, in at least five waves of migration, that can be observed over the last two thousand years of Chinese history. The early Hakka were fierce mounted warriors of the nomadic people referred to as ‘Xiongnu’ (i.e. ‘Fierce People’). They entered China, thousands of years ago, and slowly overtime, took on elements of Chinese culture, whilst spreading their own. And, it is believed that the Hakka founded at least two dynasties of ancient China, namely the Qin (221BCE-206), and the Han (206BCE-220CE). Today, there are various Chinese names associated with Hakka ancestry, such as Lee, Chow, Chu, Ah Yeung, Yin, Yau and Chin, to mention only a few. Hakkas are tough, hard working and fight like tigers! However, due to the insistance tradition has placed upon correct behaviour, Hakka communities are vary well ordered. Hakka gungfu is collectively referred to as Hakka Kuen, or Hakka Fist. The term Hakka being Cantonese for 'Guest People' and kuen meaning fist. Hakka is what the Cantonese called the original tribal migrants from the north, and it seems to have stuck! Hakka gungfu styles include; 5) Dragon Style. 6) Fatshan Wing Chun. 7) Chen Taijiquan. A Hakka martial art may be defined in three distinct ways; The original purpose of Hakka martial arts was communial defence. To this end, the Hakka (putonghua; 'Ke Jia'), evolved, designed and developed both lethal and practical martial arts systems for the defence of static communities - be they cities, towns or villages. Before this however, the nomadic ancestors of the Hakka people employed a highly mobile form of warfare that involved the attacking of fixed settlements - for the acquiing of resources that they could not grow or trade for themselves. The Hakka ancestors rode Steppe ponies - ponies that can still be seen today in that region that are both sturdy and tough. Hakka warriors would sweep into settlements - seemingly out of nowhere - take what they needed and left before the enemy could orientate themselves to what was happening. These pony-back attacks involved the enveloping of an enemy - in their entirety - so that none could escape or so that reinforcements couldn't get in. As the centuries went by, the Hakka ancestors settled into more or less static communities in north China - becomiing Sinotised int he process. As these groups migrated southward over time, they lost their ponies and adapted their martial arts to suit their new situation. Fighting off pony-back, but maintianing the essentially enveloping strategy - many northern Chinese martial arts styles came into existance - including the famous Longfist. The Hakka ancestors had always been able to fight on the ground, but now it became the main emphasis of the survival. Now, their descendents found themselves in static communes that needed defending from outside forces. This tradition of comunial defence came all the way down through time to the 20th century - particularly in and around the New Territories - where Hakka martial arts were still taught in a communial manner. My early experience (in a Hakka village), was just that - namely that when we practiced martial arts, we also drilled in standing formations around the edges of the villages - as if preparing to meet an invader. Men and women alike - the women with their young children tied to thier backs. The Hakka Jeurngs (i.e. Leaders), always stood in the front of the lines - they were the best martial artists and their job was to taunt the enemy into attacking and being crushed by Hakka fighting spirit! When they were killed, the next generations of leaders would move forward to take their rightful place at the front of the Hakka force - in Hakka tradition, this is a great honour reserved only for the best martial arts teachers. One favoured weapon for this kind of defence was the six foot 'Chong', or spear - the Hakkas would form-up in three lines, each line holding the spear at a particular height and angle. Communial courage was just as important as individual bravery. Today, Hakka martial arts are often referred to as ‘southern’ in origination – particularly the ‘Southern Praying Mantis’ (Tong Long Kuen, famous for its ‘Fung Nang’, or ‘Pheonix Eye’ strike, whereby the seccond knuckle of the finger nearest the thumb, is held in such away so as to ressemble a pheonix eye, is used to devastating effect to strike pressure points). Infact, many associate Hakka martial arts ONLY with this style. Both these ideas are misconceptions, and are the understandable result of a general lack of knowledge of both Hakka culture and Hakka history. As the Hakka people did not originate in southern China – it is a logical conclusion that Hakka martial arts, (so entwined with Hakka culture in general), must have developed at a far earlier date than the 17th century, the approximate date of the Hakka migration into south China. The southern Hakka styles were essentially modifications of already existing northern styles that the migrating Hakka brought southward with them. So why were the styles changed? The answer is that not all styles were changed. Some where changed and became well known for there modified version. When the Hakkas migrated into southern China, they faced aggression and alienation from the indigenous peoples of those areas. They were forced to live in very small areas of poor farming country. Space was of a premium. Housing was built in these small areas and there was not much space for the practicing of the northern forms, with there long stances and elaborate forms. Up until then, Hakka arts had always had two distinct training aspects, i.e. ‘external’ and ‘internal’. Both involving various training systems and years of practice. In the south however, the Hakkas had to adapt to new situations. Inter-ethnic fighting meant that there was warfare on a regular occurrence, so young men and women (Hakka women did not bind their feet, and fought side by side with their men, often with their babies tied to their backs), had to be trained very quickly. The need for good fighters at a rapid rate, and the lack of space lead to the development of the southern styles. Stances were shortened to reflect the lack of training space, and the external and internal training systems were combined into one user friendly system. It must be stated however, that ALL Hakka systems emphasis the internal over the external, as mastery of the former is by far more difficult. northern Hakka styles did not die out however, but remained rare, usually practiced by the immediate families of clan leaders. The structure of these arts reflect the nodamic ancestry of the Hakka. Nomads would ride into battle, encircling their enemies and cutting off their escape. As there were no stirrups in ancient China, those riding the steppe ponies would kick downward from the saddle, and often dismount, fight on foot, and then mount again and ride off in quick succession. The enemy was encircled and confused by fast, precise and highly disciplined attacks from virtually every and any quarter. This blue-print was maintained in the forming of norhern Hakka fighting arts. As Hakkas settled in noth China, they gave-up their ponies, as a consequence, their fighting styles became ground orientated. Various forms of Longfist (i.e. ‘Changquan’) were developed and passed-on. In the north of China, the Hakkas were on the offensive, but in southern China, they found themselves very much on the defensive – this change in cirucmstance is reflected in the structural changes of their marial forms. And the development of Taijiquan is very interesting from a Hakka point of view. A well known Hakka name is ‘Chin’ and is written in Chinese as ‘Er Dong’, which literally means ‘Listening to the East’ – it is written with the character for ‘ear’ and the character ‘East’, and is pronounced ‘Chen’ in manderin. However, experts interpret this ideogram as referring to a migration of the Chin clan, from the west of China, toward the east, following the Yellow River. This migration happened durng the Zhou Dynasty (1134BCE-256BCE). And in modern geography, would have been from Gansu to Henan. The Chin clan, when they entered China – where not yet called ‘Chin’, but went by the name of ‘Gui’. The Gui migrated eastward and settled in the land of Zhou. Being loyal subjects of the Zhou, they were awarded with their own state – called ‘Chen’ in manderin. When the Chu invaded and destroyed the state of Chen (approx: 568BCE), the Gui clan changed their name to ‘Chen’, so that they could remember their own kingdom. Chen is pronounced ‘Chin’ in the Hakka language – and the Chen family of Chen Jia Gou (i.e. Chen Village), in Henan – the founders of Taijiquan in its modern form, are descendence of the Hakka Gui clan that entered China thousands of years ago. Even in southern China, many descendence of Chen still practice various forms of Longfist – and it must be remembered that one alternate name for Taijiquan is infact ‘Longfist’, as its movements appear to flow, ‘like a river’. Everything has a history and the Hakkas are no acception to this rule. If we take time to look beneath the surface of Hakka culture, we find an interesting array of contradictions and development. Hakka history is partly linguistic, cultural, martial and genetic. Today, Hakka people live all other the world. And a number of historians make the point that there are distinctly ‘Hakka’ family names. Name lineages, that if traced, go all the way back to north China – the point of origin, and possibly entry of the Hakka ancestors.
Adrian Chan-Wyles Ph.D Published in the march/april 2006 edition of Kung Fu, Tai Chi Magazine. Wu Qi - Combat Energy The Chinese Concept of 'Wu'. The ideogram that serves as the foundational basis for the entire genre of Chinese martial arts, is deceptively simple. Pronounced 'wu' in Putonghua ('mo' in Cantonese), this character is thousands of years old - dating back to at least the Zhou Dynasty (1134BCE-258BCE), but was probably in use well before that date, during the Shang and Xia Dynasties. The character 'wu' sums-up the cultural approach to conflict that has become associated over the centuries, with what it means to be Chinese. The concept it represents is as deep as it is wide. And from a single character, both the External and Internal schools have either developed, or been represented. The character 'wu' embodies the Daoist concept of yin and yang interaction and there is nothing of a 'gross' quality that one would understandably, (usually) associate with 'war'. Evolution of ‘Ge’ to ‘Ji’. During the Shang Dynasty (1783BCE-1134BCE), people of noble birth were often depicted holding the ‘Ge’ – a short-shafted battle-axe, carried as a symbol of social rank and status. Many found in tombs from this time are made of jade and were obviously intended for ceremonial use. As it was only people of rank could carry this weapon in Shang society, it would not have been a common weapon on the battlefield – and certainly not used by the infantry. Noble people of the Shang often rode into battle on chariot platforms pulled by four horses. The short-handled ‘Ge’ would have been of very little use from a raised platform moving at speed. The user would have had to literally ‘lean’ over the edge of the chariot side – in an attempt to reach the enemy – thus exposing their body (unnecessarily), to enemy attack, particularly from archers. Should the chariot have to stop suddenly – such leaning would lead to the user being thrown out, into the enemy, virtually ensuring death. Such a short weapon would mean that any attacking infantry would be able to ‘mount’ the chariot, before the Shang noble-person could even reach them – allowing the chariot to be over-run with relative ease. It would also be very difficult to engage more than one opponent at anytime. Options are also limited in the use of the ‘Ge’ – essentially parallel or downward swings – on a relatively enclosed chariot platform – movement being hindered by the construction designed to protect. Such swinging also requires tremendous strength in combat and should a swing at close-quarters miss, the user is open to direct counter thrusts from bladed weaponry of all types, from all sides. Remember that the short handle of the ‘Ge’ has allowed the enemy on foot, to close to an alarmingly near and dangerous distance. It must also be pointed-out that a ‘Ge’ could not effectively reach an enemy chariot – even if two chariots were side by side. And should a noble-person find himself on foot, and having to confront a chariot himself – the ‘Ge’ would not be able to reach the enemy on their raised platform.
Because of these short-falls, the ‘Ge’ underwent an evolution on the battlefield. The shaft was extended to approximately two metres and a spear point added to the axe-handle. These changes have become clearly visible by the time of the Zhou Dynasty (1134BCE-256BCE) – when ‘Ji’ are common-place on the battlefield. All the problems associated with the primarily ceremonial ‘Ge’, are resolved in the creation of the battlefield-effective ‘Ji’. The longer shaft allowed for a much greater and enhanced reach from the chariot platform – and also during the Zhou period, ordinary infantry on foot started using the ‘Ji’ on the battlefield. The social rank and status associated with the Shang ‘Ge’, was altogether abandoned during the Zhou – with pragmatism and survival in warfare – replacing elitism in society. And with the adding of the spear-point to the axe-head, thrusting forward, as well as cutting swings, were now available to the warriors – together with the effective use of the two metre shaft, which could parry, block and smash the enemy, as circumstance demanded. With the apparent ‘ineffectiveness’ of the Shang ‘Ge’ in combat, and the fact that many examples of this weapon recovered in tombs, have shown it to be more or less symbolic and ceremonial in function, it is doubtful that the ‘Ge’ particle would have been used in the formulation of the character ‘wu’. To deflect a short-handle axe would be a tricky business and a dangerous undertaking. As the person carrying the ‘Ge’ would be in a chariot, it is difficult to conceive of how one would manage to ‘close the distance’ to deflect the axe. Furthermore, such an action entails an ‘attack’ – the complete opposite to the idegram’s meaning of defence. Furthermore, ordinary people suring the Shang were not allowed to use the ‘Ge’, and yet they fought on the battlefield. It was therefore impossible for them to ‘defend themselves with a ‘Ge’, OR indeed against a ‘Ge’’. With the advent of the ‘Ji’ however, the ideal of righteous defence – both against a weapon (bare-handedly) or by the use of a weapon, makes perfect sense. This change in weapon evolution occurred during the Zhou Dynasty – the time in which the ‘wu’ character was formulated into its conceptual structure. At this time, ordinary people were allowed to take surnames for the first time in Chinese history. During the Shang, only those of high birth were allowed to have surnames, and they carried the ‘Ge’ as a matter of social rank. The Zhou by contrast, allowed all to take names – and anyone was allowed to use any weapon they wished. The Zhou also saw an intellectual out-pouring of philosophy, with the works of Chuang Tzu, Lao Tzu and Confucius (amongst others) coming to prominence. The character ‘wu’ is steeped in the noble aspirations of these philosophies.
The Concept of Qi. The Chinese ideogram for this concept is worthy of much contemplation - as the principles it conveys are deep and difficult to fathom.
Conclusion. Combat energy - by definition must be distinct from our essential qi - given to us by our parents at birth. This qi is stored between the kidney area of the body, as in the Daoist system of thought - we form as a baby around the Dan Din (Chin: Heaven's Centre) outward - an area just below (approximately 3 inches) the belly button. If we use up our essential qi through poor diet, bad posture, poor liquid intake and poor exercise, we can become very ill and possible shorten our lives. This why our essential qi must stay healthy. The Yellow Emperor's book the 'Nei Jing' (Chin: 'Internal Classic') advocates 'deep breathing', good diet and regular exercise, to keep the essential qi strong. This qi can not be used in combat - as such usage would diminish our essential qi. This is why 'Wu Qi', or 'Combat Energy', must be generated in a different way that does not involve essential qi. the use of aligned bone structure in the internal arts (i.e Xingyi, Bagua and Taijiquan) is essential for bodyweight to drop - and the natural qi energy to rise. When this energy is acquired, thre is nothing that can not be achieved. The reader must bear in mind that there are many forms of qi definition. This is because the universal energy that is qi - has a multifaceted and multitudenous purpose. Energy is life - and life knows no bounds. Be strong in your practice.
Adrian Chan-Wyles Ph.D Published in the jan/feb 2006 edition of Kung Fu, Tai Chi Magazine.
Positioning In The Martial Arts Every great master of the martial arts – from any tradition, in any country, has one very important attribute in common. The attribute of ‘positioning’ on every level of existence (that is the spiritual, psychological and the physical), is what marks these people out from the ordinary. Their timing, precision and grace are not just effortless, but seem to have an ‘other worldliness’ about them. When the master moves – the movement always seems to pre-empt that of the opponent. The opponent – despite moving first – always appears to arrive last. It is a balance of power that no forcefulness can appear to over come. Why is it that an opponent cannot beat the master? And how did the master get to be like this in the first place? The answer lies with the depth of study and the broadness of experience. The essence of change, is the essence of being. One can not exist without the other. In China, we have the three well known and greatly respected internal styles of XingYi, Bagua Zhang and Taiji Quan. We have ‘Intention Boxing’, ‘Eight Diagram Palm’ and ‘Supreme Ultimate Fist’. What do these fighting concepts all have in common? They are all found in the YiJing, or ‘Book of Changes’. Change is the basis of life. The essence of Change is a peaceful stillness. In this stillness, all movement evolves, manifests and recedes back into the void. The internal master is at one with this process. The YiJing is thousands of years old. Far too often today, this book of old wisdom is treated as some kind of sooth-saying device, used for divining the future. But this is really a profound misunderstanding of its true purpose. In many ways, the structure of the YiJing may be viewed as an ancient computer. The book is nothing short of a work of pure genius. Those who designed its fundamental layout – had a deep understanding of the world and how it worked. A basic tenant from the start of its development was the insight that humanity, through its consciousness, was intrinsically linked to the universe. But more than this, consciousness at its base – WAS the universe. The interaction between universal consciousness and physical matter – was mediated by the concept of ‘Change’. Not only this, but universal consciousness reflected the world, and the physical world was a reflection of the universal consciousness. The space between the two, became the area humanity inhabited. The ancient sages denoted universal consciousness as ‘Heaven’, physical matter as ‘Earth’, and life as ‘Humanity’. They then placed Earth as the base (from the ground up), life or Humanity above the Earth, with Heaven at the top. Thus was born the basic triad of existence. As human beings, we are as much ‘spirit’, as we are ‘matter’. In fact, both exist in human beings in equal measure. Seldom are we born ‘balanced’. We must refine our inner and outer energy by focusing our minds, regulating our breath and quietly organising the movement of our torso and limbs. The authors of the YiJing ascribed eight symbols to describe the universe. Each symbol (or Gua) is made-up of three horizontal lines, and each of these lines may be either broken or straight. The ancients then doubled the eight trigrams into eight hexagrams – symbols of six horizontal lines. Heaven was defined by six unbroken lines, whilst Earth was represented by six broken lines. From these eight basic hexagrams a further possible fifty six hexagrams were formed, by moving or |