Strength in the martial arts takes two forms: physical strength and strength of will.
Physical strength is one's capacity to contract their muscles with a certain degree of force to accomplish either slow, grinding movement against heavy resistance, or fast, powerful movement against moderate resistance.
Will strength is one's capacity to maintain behavior at specified parameters despite punishment. This involves sticking to a course of action despite opposition or difficulty, standing one's ground when attacked, or taking charge during a crisis. Will strength can be used inappropriately just as physical strength can be misused. Bravely attacking someone who is harming no one or sticking to a flawed plan are both examples of misused willpower.
Future posts will explore ways of building and maintaining physical and motivational strength.
Wednesday, July 24, 2013
Tuesday, July 23, 2013
Everyday Zen: Driving
One of the most important ways to develop awareness is being present in the moment. The present moment is a potentially vast experience depending on awareness. Mindfully conducting day to day obligations such as work, transportation, and routine activities can simultaneously sharpen one's martial skill as well as providing an entertaining diversion from otherwise mundane activities.
For this post, I will consider the martial art of automobile driving. Many aspects of driving translate well into a martial perspective including its inherent dangers and necessary skills.
When driving, conflict is inevitable. There will always be someone, no matter how responsibly you drive, who will see you as a hindrance or a threat.
Proper driving technique increases one's safety and control. The reader is challenged to adhere to the following rules for at least one week and take note of the results.
1. Never exceed 2500 RPM's of acceleration.
2. Always brake 10 seconds in advance of stopping.
3. When approaching any stoplight, never accelerate.
4. Always attempt to drive the exact speed limit (cruise control helps)
5. Drive in the fast lane whenever possible.
6. Never tailgate.
7. When you anticipate fighting for a lane, switch lanes early, before anyone can block you.
8. When in doubt, grant right of way.
By following these rules, certain observations become apparent. First, cruise control is a metaphor of the martial way. When one has their life on cruise control, they do not hurry recklessly nor delay unnecessarily. They effortlessly maintain an appropriate speed and do not let the impatience or laziness of others impact that speed. During danger they are much faster to react. Emotionally, they are less easily upset.
Drivers who do not exemplify the martial way are either too slow or too fast.
Slow drivers are often weak willed. Though they are less dangerous to others, they are more dangerous to themselves, often cruising slowly into the path of more reckless drivers. They feel they make the road safer by driving slower than necessary, but only manage to spur conflict in other drivers.
Fast drivers are often impulsive and unaware. They are dangerous to other motorists. They see speed limits as unenforceable, useless restrictions. These individuals habitually rev their engines and slam their brakes, thus reducing the life of their cars and increasing risk of accidents. Their will outpaces their awareness and skill. Fast drivers could use the advice of a Chinese parable wherein an old man enjoins his young driver "Slow down! I'm in a hurry!"
Cruise control drivers are perfectly precise. Only the optimal amount of energy is used to move the vehicle as fast as legally possible. One might find that driving at one speed without wavering proves to be much faster than habitually coasting and revving, not to mention more fuel efficient.
The most important skill to learn during driving is finding the way of least conflict. This is the place where other motorists are least likely to travel. Learn to anticipate where motorists wish to go, and avoid being there. Eventually, avoiding conflict and maintaining one's speed will become habitual.
Finally, proper driving teaches the principle of onegai shimasu, which has connotations of "I will strive to take care of you if you take care of me" or wishing for a prosperous shared future, as between a student and teacher, or car and owner. Treating your car in this way will ensure fewer mechanical issues into the extended future. Car parts inevitably wear out, but this process can be delayed or accelerated based on one's driving habits.
For this post, I will consider the martial art of automobile driving. Many aspects of driving translate well into a martial perspective including its inherent dangers and necessary skills.
When driving, conflict is inevitable. There will always be someone, no matter how responsibly you drive, who will see you as a hindrance or a threat.
Proper driving technique increases one's safety and control. The reader is challenged to adhere to the following rules for at least one week and take note of the results.
1. Never exceed 2500 RPM's of acceleration.
2. Always brake 10 seconds in advance of stopping.
3. When approaching any stoplight, never accelerate.
4. Always attempt to drive the exact speed limit (cruise control helps)
5. Drive in the fast lane whenever possible.
6. Never tailgate.
7. When you anticipate fighting for a lane, switch lanes early, before anyone can block you.
8. When in doubt, grant right of way.
By following these rules, certain observations become apparent. First, cruise control is a metaphor of the martial way. When one has their life on cruise control, they do not hurry recklessly nor delay unnecessarily. They effortlessly maintain an appropriate speed and do not let the impatience or laziness of others impact that speed. During danger they are much faster to react. Emotionally, they are less easily upset.
Drivers who do not exemplify the martial way are either too slow or too fast.
Slow drivers are often weak willed. Though they are less dangerous to others, they are more dangerous to themselves, often cruising slowly into the path of more reckless drivers. They feel they make the road safer by driving slower than necessary, but only manage to spur conflict in other drivers.
Fast drivers are often impulsive and unaware. They are dangerous to other motorists. They see speed limits as unenforceable, useless restrictions. These individuals habitually rev their engines and slam their brakes, thus reducing the life of their cars and increasing risk of accidents. Their will outpaces their awareness and skill. Fast drivers could use the advice of a Chinese parable wherein an old man enjoins his young driver "Slow down! I'm in a hurry!"
Cruise control drivers are perfectly precise. Only the optimal amount of energy is used to move the vehicle as fast as legally possible. One might find that driving at one speed without wavering proves to be much faster than habitually coasting and revving, not to mention more fuel efficient.
The most important skill to learn during driving is finding the way of least conflict. This is the place where other motorists are least likely to travel. Learn to anticipate where motorists wish to go, and avoid being there. Eventually, avoiding conflict and maintaining one's speed will become habitual.
Finally, proper driving teaches the principle of onegai shimasu, which has connotations of "I will strive to take care of you if you take care of me" or wishing for a prosperous shared future, as between a student and teacher, or car and owner. Treating your car in this way will ensure fewer mechanical issues into the extended future. Car parts inevitably wear out, but this process can be delayed or accelerated based on one's driving habits.
Wednesday, July 17, 2013
The Lonely are not Alone
Any man or woman walking the martial way is inherently alone. This condition results from the existential reality of death. Every person possesses only one life to lose. This life can be harnessed or wasted depending on the choices of the individual. Others will attempt to claim false ownership over the life of the individual through obligation, shame, and outright attack, yet the ultimate outcome of a life belongs only to the possessor of that life. Therefore, no one 'needs' to do anything at all other than die. Death is the only obligation of the martial artist. When someone feels they 'need' to do something they are merely responding to the reinforcements and punishments of others.
I do not need to go to work, get married, raise children, or pay taxes. I choose to do these things because of the consequences. If these things cease having positive consequences, I will escape or destroy them. My life and death belong only to me, for I am the only one to suffer them and I have only a short time left. No one can truly help me. No one can truly harm me. Only I can help or harm myself by choosing how to respond to conflict. Further, the more adept I become at walking alone, the more immune I become to the attacks of others. Shame, blackmail, extortion, and threats will become mere obstacles to be ignored or removed as I accomplish my own goals. Those who help me, I help. Those who harm me, I avoid or destroy. I have no other prerogative.
In this way, loneliness is not a lack of company, for there are many with friends who feel most isolated. Loneliness is merely a deficiency of respect. This can be corrected through associations with others but it can just as easily be remedied through self respect of one's accomplishments. Miyamoto Musashi on his deathbed wrote The Way of Walking Alone or Dokkodo, which extols several principles:
1. Accept everything just the way it is.
This precept is the most difficult to follow. Your life is exactly as it should be. You need only to respond effectively.
2. Do not seek pleasure for its own sake.
In matters of pleasure, take only that which sustains you.
3. Do not, under any circumstances, depend on a partial feeling.
One should never act on a hunch, guess, or assume without testing the outcome of a situation. Guessing is the same as gambling, and often results in loss.
4. Think lightly of yourself and deeply of the world.
Be focused on the world around you, the conflicts you face, and the way of acting effectively. Own your life and put it to good use.
5. Be detached from desire your whole life.
Make decisions based on logic, rather than impulse.
6. Do not regret what you have done.
Your regret is an ego trip for those who seek to control you. It is an admission of surrender. If you are free of regret, you are immune from shame. Your accomplishments and mistakes are your own. You must own them and no one can carry them but you.
7. Never be jealous.
Jealousy is merely an acknowledgement that you do not own something. When a lover cheats on you, you no longer own her devotion. Leave her. When someone owns something you desire, do not covet their good fortune. Build your own.
8. Never let yourself be saddened by a separation.
Death and loneliness are inevitable facts of existence. To be discouraged by them is useless.
9. Resentment and complaint are appropriate neither for oneself nor others.
Do not indulge in resentment or tolerate that indulgence from others. It is a waste of time and a distraction from the way.
10. Do not let yourself be guided by the feeling of lust or love.
Do not pursue romance on impulse. Be logical about your choice of partners.
11. In all things, have no preferences.
What you prefer can be used against you. Preference is maladaptive.
12. Be indifferent to where you live.
Your domicile is less important than your use of time.
13. Do not pursue the taste of good food.
Eat to sustain yourself, not to indulge.
14. Do not hold onto possessions you no longer need.
Sentimentality is weakness. It creates an opening for opponents who wish to undermine your peace. Discard your treasures. Honor people who are good to you instead.
15. Do not act following customary beliefs.
Your criterion for belief should be objective, not conventional.
16. Do not collect weapons or practice with weapons beyond what is useful.
Collecting weapons distracts from the martial way, which requires neither weapons nor violence to neutralize conflict. If a weapon is necessary, pick the best one for your needs and maintain it.
17. Do not fear death.
Death is an inevitable, neutral occurrence. It is your only obligation.
18. Do not seek to possess either goods or fiefs for your old age.
Wealth that goes to the grave is wasted. It is also an indulgence which can be taken from you. Reliance on that wealth is an admission of frailty.
19. Respect Buddha and the gods without counting on their help.
Respect religion, but do not rely on its false comforts.
20. You may abandon your own body, but you must preserve your honor.
Dying an honorable death is the goal of the martial way. Never yield your honor to an opponent.
21. Never stray from the way.
Once a martial artist, always a martial artist. You cannot dabble in the martial arts as a hobby. A weekly Tae Bo or kickboxing class is not sufficient to exemplify the martial way.
These principles help clarify the way of living alone. Have nothing to lose and you have everything to gain.
I do not need to go to work, get married, raise children, or pay taxes. I choose to do these things because of the consequences. If these things cease having positive consequences, I will escape or destroy them. My life and death belong only to me, for I am the only one to suffer them and I have only a short time left. No one can truly help me. No one can truly harm me. Only I can help or harm myself by choosing how to respond to conflict. Further, the more adept I become at walking alone, the more immune I become to the attacks of others. Shame, blackmail, extortion, and threats will become mere obstacles to be ignored or removed as I accomplish my own goals. Those who help me, I help. Those who harm me, I avoid or destroy. I have no other prerogative.
In this way, loneliness is not a lack of company, for there are many with friends who feel most isolated. Loneliness is merely a deficiency of respect. This can be corrected through associations with others but it can just as easily be remedied through self respect of one's accomplishments. Miyamoto Musashi on his deathbed wrote The Way of Walking Alone or Dokkodo, which extols several principles:
1. Accept everything just the way it is.
This precept is the most difficult to follow. Your life is exactly as it should be. You need only to respond effectively.
2. Do not seek pleasure for its own sake.
In matters of pleasure, take only that which sustains you.
3. Do not, under any circumstances, depend on a partial feeling.
One should never act on a hunch, guess, or assume without testing the outcome of a situation. Guessing is the same as gambling, and often results in loss.
4. Think lightly of yourself and deeply of the world.
Be focused on the world around you, the conflicts you face, and the way of acting effectively. Own your life and put it to good use.
5. Be detached from desire your whole life.
Make decisions based on logic, rather than impulse.
6. Do not regret what you have done.
Your regret is an ego trip for those who seek to control you. It is an admission of surrender. If you are free of regret, you are immune from shame. Your accomplishments and mistakes are your own. You must own them and no one can carry them but you.
7. Never be jealous.
Jealousy is merely an acknowledgement that you do not own something. When a lover cheats on you, you no longer own her devotion. Leave her. When someone owns something you desire, do not covet their good fortune. Build your own.
8. Never let yourself be saddened by a separation.
Death and loneliness are inevitable facts of existence. To be discouraged by them is useless.
9. Resentment and complaint are appropriate neither for oneself nor others.
Do not indulge in resentment or tolerate that indulgence from others. It is a waste of time and a distraction from the way.
10. Do not let yourself be guided by the feeling of lust or love.
Do not pursue romance on impulse. Be logical about your choice of partners.
11. In all things, have no preferences.
What you prefer can be used against you. Preference is maladaptive.
12. Be indifferent to where you live.
Your domicile is less important than your use of time.
13. Do not pursue the taste of good food.
Eat to sustain yourself, not to indulge.
14. Do not hold onto possessions you no longer need.
Sentimentality is weakness. It creates an opening for opponents who wish to undermine your peace. Discard your treasures. Honor people who are good to you instead.
15. Do not act following customary beliefs.
Your criterion for belief should be objective, not conventional.
16. Do not collect weapons or practice with weapons beyond what is useful.
Collecting weapons distracts from the martial way, which requires neither weapons nor violence to neutralize conflict. If a weapon is necessary, pick the best one for your needs and maintain it.
17. Do not fear death.
Death is an inevitable, neutral occurrence. It is your only obligation.
18. Do not seek to possess either goods or fiefs for your old age.
Wealth that goes to the grave is wasted. It is also an indulgence which can be taken from you. Reliance on that wealth is an admission of frailty.
19. Respect Buddha and the gods without counting on their help.
Respect religion, but do not rely on its false comforts.
20. You may abandon your own body, but you must preserve your honor.
Dying an honorable death is the goal of the martial way. Never yield your honor to an opponent.
21. Never stray from the way.
Once a martial artist, always a martial artist. You cannot dabble in the martial arts as a hobby. A weekly Tae Bo or kickboxing class is not sufficient to exemplify the martial way.
These principles help clarify the way of living alone. Have nothing to lose and you have everything to gain.
Civilization as a Martial Endeavor
To the layperson, the task of civilization seems to constitute a finite effort with a clearly defined endpoint. This illusion stems from the physical manifestations of civilized human interaction such as roads, buildings, transportation methods, and tools. However, these objects are mere relics of the behavioral and martial origins of civilization. To achieve a civilization requires 2 elements: control of sexuality and control of violence.
These preconditions are mutually dependent. When sexuality runs amok, violence follows. For example, consider how criminal violence seems to parasitically accompany prostitution. In equal measure, when violence is widespread, sexuality is unhinged. Consider any war zone where a country's men are killed off and their women raped. Soldiers who can kill at ease need not respect social control of sexuality. When a society loses control of sexuality, its means of reproduction, including reproduction of socially important ideas and habits, is compromised.
The process of civilization is an inherently gendered effort due to the roles played by men and women in the means of reproducing people and ideas. Women act as gatekeepers who hold the social responsibility of choosing fathers and giving birth. Men act as supporters in the birthing process and assume a crucial later role in civilizing their children by transmitting ideas and habits which enable them to best control violence and sexuality in their own lives. This cycle either repeats across generations or is interrupted, leading to the original state of nature where violence and sexuality are unrestrained.
Maintaining the enterprise of civilization requires both women and men of autonomy. The herd takes comfort in the state of nature leaving the weakest to fend for themselves against merciless death and suffering. Women and men who can live separately from the herd, control their own sexual selection, and refine their responses to violence are able to transcend the state of nature to engage in productive behavior which creates all the physical manifestations of civilization: from the wheel to the rocket ship.
In women, civilization is best expressed through the selection of appropriate fathers for their children. You can judge a woman's savagery by the quality of her mates. Women who seek out and copulate with drug users and deadbeats are savages who will produce unsuccessful offspring. They are actively choosing a society of greater violence and promiscuity by rewarding and reproducing men who are impulsively violent and ultimately carrying children who will repeat this cycle. Women who seek out and copulate with men who invest in future generations are forces of civilization. They ensure that their children will be shown civilized conduct and educated in ways that accentuate autonomy and strength.
In men, civilization is best expressed through control of violence, which requires martial strength and bravery. This does not mean a proclivity to engage in violence, but to neutralize conflict. Men who use aggression to force the compliance of others are savages. Men who can anticipate, prevent, and neutralize violence are forces of civilization. At the physical level, this demands fighting ability. At the verbal level, this requires diplomacy. Both are necessary attributes of a man with the strength to maintain and transmit civilization. You can judge a man by his awareness, will, and skill in conflict.
This post should reflect that civilization is not a 'thing' in the objectified sense, but is an ongoing pattern of behavior between women and men. Walking the martial way can help people of both genders to fulfill their roles in reducing conflict and developing their self control to become forces of civilization strong enough to persist across generations.
These preconditions are mutually dependent. When sexuality runs amok, violence follows. For example, consider how criminal violence seems to parasitically accompany prostitution. In equal measure, when violence is widespread, sexuality is unhinged. Consider any war zone where a country's men are killed off and their women raped. Soldiers who can kill at ease need not respect social control of sexuality. When a society loses control of sexuality, its means of reproduction, including reproduction of socially important ideas and habits, is compromised.
The process of civilization is an inherently gendered effort due to the roles played by men and women in the means of reproducing people and ideas. Women act as gatekeepers who hold the social responsibility of choosing fathers and giving birth. Men act as supporters in the birthing process and assume a crucial later role in civilizing their children by transmitting ideas and habits which enable them to best control violence and sexuality in their own lives. This cycle either repeats across generations or is interrupted, leading to the original state of nature where violence and sexuality are unrestrained.
Maintaining the enterprise of civilization requires both women and men of autonomy. The herd takes comfort in the state of nature leaving the weakest to fend for themselves against merciless death and suffering. Women and men who can live separately from the herd, control their own sexual selection, and refine their responses to violence are able to transcend the state of nature to engage in productive behavior which creates all the physical manifestations of civilization: from the wheel to the rocket ship.
In women, civilization is best expressed through the selection of appropriate fathers for their children. You can judge a woman's savagery by the quality of her mates. Women who seek out and copulate with drug users and deadbeats are savages who will produce unsuccessful offspring. They are actively choosing a society of greater violence and promiscuity by rewarding and reproducing men who are impulsively violent and ultimately carrying children who will repeat this cycle. Women who seek out and copulate with men who invest in future generations are forces of civilization. They ensure that their children will be shown civilized conduct and educated in ways that accentuate autonomy and strength.
In men, civilization is best expressed through control of violence, which requires martial strength and bravery. This does not mean a proclivity to engage in violence, but to neutralize conflict. Men who use aggression to force the compliance of others are savages. Men who can anticipate, prevent, and neutralize violence are forces of civilization. At the physical level, this demands fighting ability. At the verbal level, this requires diplomacy. Both are necessary attributes of a man with the strength to maintain and transmit civilization. You can judge a man by his awareness, will, and skill in conflict.
This post should reflect that civilization is not a 'thing' in the objectified sense, but is an ongoing pattern of behavior between women and men. Walking the martial way can help people of both genders to fulfill their roles in reducing conflict and developing their self control to become forces of civilization strong enough to persist across generations.
Thursday, July 11, 2013
What I Learned From Tenryokudo Bujutsu
I trained in Tenryokudo Bujutsu (Translated loosely as The Elemental Philosophy of the Art of War) for 1 year, during which I gained many insights and abilities which helped both my personal development and my professional development in a high conflict work environment where I was entrusted to train new employees in methods of safely controlling aggressive clientele and controlling my own emotional state in the midst of political entanglements, financial difficulties, and a romantic conflict of interest which gained me a loyal fiancee and an abundance of dedicated enemies.
I attained the rank of 5th degree white belt in the system and was ready to receive my yellow belt before the dojo closed. I respect all the people I trained with and the sensei, who was an invaluable resource in developing my personal style of self defense which has remained with me to the present day. On a personal level, I greatly appreciated the supportive environment of the dojo and the noncompetitive atmosphere of personal fulfillment in addition to the most reasonable monthly price I will probably ever pay for martial arts instruction.
Without further ado, here are some lessons I gained from my tenure:
*Your stance is the root of your stability, both physically and mentally. Never let an opponent break your stance: feet shoulder width apart, archer's stance, weight on your forward foot, front hand down low to protect your knees, rear hand tucked across the body guarding your face, slight smile at all times. Strive to make this stance a default response to any aggressive display and do not allow your opponent to change your position.
*The martial arts can be described in the following elements: earth, wind, fire, water, lightning, wood, metal, and void. Each element conforms to certain universal tendencies and has a characteristic impact on an opponent.
Earth is the element of immovable strength and formidable power. It is the element of sumo wrestlers, Shotokan karatekas, and western shoot wrestlers. It is an attitude of immovability and constancy in the face of conflict. Its physical manifestation is in muscularity and strength as expressed through weight lifting and brute force techniques.
Wind is the element of unpredictability, humor, extravagance, and caprice. It projects circularity and frustrates the opponent into submission. Its physical manifestation is in agility, flexibility, and endurance as expressed through prolonged running, jumping, and acrobatics. Wushu, Capoeira, and other circular forms project the wind attitude.
Fire is the element of destruction. It projects an attitude of aggression, linearity, and speed. Fire is not a heavy force, but a driving force. Physically, it is embodied by power as expressed through sprinting and other maximum effort exertions. Fire will inevitably burn out after a short time and is therefore an element reserved for tactically appropriate moments. Krav Maga, Kenpo, and other arts renowned for speed and aggression project a fire attitude.
Water is the element of yielding strength. It is deceptive and enrapturing to an opponent who will be tempted to attack by the appearance of weakness, but quickly submerged and drowned by fluid defense. Water is one of the most difficult elements to fully master, as it requires the greatest situational awareness to effectively implement. However, it is also one of the most deadly in its deceptive gentleness. Physically, it is embodied by nonstrenuous, fluid movements, as in dance. All forms of Jiu Jitsu, Judo, Aikido, and other gentle arts demonstrate a water attitude.
Lightning is the element of sudden explosive power. It combines the elements of fire and wind to produce effective counters of great power with great unpredictability. Muay Thai, Bokator, Savate, and southeast Asian arts evoke this quality of sudden, devastating counterattacks.
Wood is the element of yielding strength. Combining the elements of earth and water, it constitutes an intermediary element demanding both fluidity and rigidity. Self defense karate has aspects of wood.
Metal is the ideal martial element. When solid, it can be rigid and flexible in equal measure, sharpened to hold a precision point, or broad enough to bludgeon. When molten, it can conform to an opponent's movements and harden on demand, locking them in place. Metal, properly expressed, requires perfect awareness, will, and skill. Any art can exemplify metal, but only with extensive martial refinement.
Void is the absence and presence of all elements. It is the zen element of total detachment and total immersion. It is nonchalantly buying a churro from a street vendor, boarding a bus, sitting on a couch. Void techniques project disappearance, stealth, and unseen death. The opponent cannot easily anticipate void techniques because they originate from a place of casual routine rather than expressed malice. Ninjitsu and similar assassin arts make extensive use of void to destroy opponents when they are least prepared and escape undetected.
*Physical conditioning, and every other form of art, can conform to the elemental philosophy. The elements are a handy way of conceptualizing conflict situations and determining appropriate responses to them. In this sense, my study of Tenryokudo Bujutsu was more important for my philosophical development than my fighting skill.
*Escalation of force should mirror your opponent. In all things, be a mirror to your opponent. Be kind to kind individuals and you will increase kindness in the world. In equal measure, be cruel to those who use cruelty, and you will reduce cruelty in the world. Expressed in another way, follow the iron rule: do unto others as they have done unto you. In so doing, you will forge a culture of iron strength around you.
I attained the rank of 5th degree white belt in the system and was ready to receive my yellow belt before the dojo closed. I respect all the people I trained with and the sensei, who was an invaluable resource in developing my personal style of self defense which has remained with me to the present day. On a personal level, I greatly appreciated the supportive environment of the dojo and the noncompetitive atmosphere of personal fulfillment in addition to the most reasonable monthly price I will probably ever pay for martial arts instruction.
Without further ado, here are some lessons I gained from my tenure:
*Your stance is the root of your stability, both physically and mentally. Never let an opponent break your stance: feet shoulder width apart, archer's stance, weight on your forward foot, front hand down low to protect your knees, rear hand tucked across the body guarding your face, slight smile at all times. Strive to make this stance a default response to any aggressive display and do not allow your opponent to change your position.
*The martial arts can be described in the following elements: earth, wind, fire, water, lightning, wood, metal, and void. Each element conforms to certain universal tendencies and has a characteristic impact on an opponent.
Earth is the element of immovable strength and formidable power. It is the element of sumo wrestlers, Shotokan karatekas, and western shoot wrestlers. It is an attitude of immovability and constancy in the face of conflict. Its physical manifestation is in muscularity and strength as expressed through weight lifting and brute force techniques.
Wind is the element of unpredictability, humor, extravagance, and caprice. It projects circularity and frustrates the opponent into submission. Its physical manifestation is in agility, flexibility, and endurance as expressed through prolonged running, jumping, and acrobatics. Wushu, Capoeira, and other circular forms project the wind attitude.
Fire is the element of destruction. It projects an attitude of aggression, linearity, and speed. Fire is not a heavy force, but a driving force. Physically, it is embodied by power as expressed through sprinting and other maximum effort exertions. Fire will inevitably burn out after a short time and is therefore an element reserved for tactically appropriate moments. Krav Maga, Kenpo, and other arts renowned for speed and aggression project a fire attitude.
Water is the element of yielding strength. It is deceptive and enrapturing to an opponent who will be tempted to attack by the appearance of weakness, but quickly submerged and drowned by fluid defense. Water is one of the most difficult elements to fully master, as it requires the greatest situational awareness to effectively implement. However, it is also one of the most deadly in its deceptive gentleness. Physically, it is embodied by nonstrenuous, fluid movements, as in dance. All forms of Jiu Jitsu, Judo, Aikido, and other gentle arts demonstrate a water attitude.
Lightning is the element of sudden explosive power. It combines the elements of fire and wind to produce effective counters of great power with great unpredictability. Muay Thai, Bokator, Savate, and southeast Asian arts evoke this quality of sudden, devastating counterattacks.
Wood is the element of yielding strength. Combining the elements of earth and water, it constitutes an intermediary element demanding both fluidity and rigidity. Self defense karate has aspects of wood.
Metal is the ideal martial element. When solid, it can be rigid and flexible in equal measure, sharpened to hold a precision point, or broad enough to bludgeon. When molten, it can conform to an opponent's movements and harden on demand, locking them in place. Metal, properly expressed, requires perfect awareness, will, and skill. Any art can exemplify metal, but only with extensive martial refinement.
Void is the absence and presence of all elements. It is the zen element of total detachment and total immersion. It is nonchalantly buying a churro from a street vendor, boarding a bus, sitting on a couch. Void techniques project disappearance, stealth, and unseen death. The opponent cannot easily anticipate void techniques because they originate from a place of casual routine rather than expressed malice. Ninjitsu and similar assassin arts make extensive use of void to destroy opponents when they are least prepared and escape undetected.
*Physical conditioning, and every other form of art, can conform to the elemental philosophy. The elements are a handy way of conceptualizing conflict situations and determining appropriate responses to them. In this sense, my study of Tenryokudo Bujutsu was more important for my philosophical development than my fighting skill.
*Escalation of force should mirror your opponent. In all things, be a mirror to your opponent. Be kind to kind individuals and you will increase kindness in the world. In equal measure, be cruel to those who use cruelty, and you will reduce cruelty in the world. Expressed in another way, follow the iron rule: do unto others as they have done unto you. In so doing, you will forge a culture of iron strength around you.
Wednesday, July 10, 2013
Neutralizing Conflict: Awareness, Will, and Skill
To successfully neutralize conflict requires 3 elements: awareness, will, and skill.
Awareness refers to one's speed of response to conflict. This is the most important skill of the 3. One can have great will and skill, but if they are blindsided by an opponent, they will be defeated. Awareness requires a martial artist to assess a situation as quickly as possible to derive as much useable information as possible. Through training, this speed of response can be improved to the point that opponents will be outmaneuvered and every move anticipated. Ways of improving awareness include meditation, where the mind is cleared of non-immediate worries and apprehensions, and free sparring at full speed with full control.
Will refers to one's immediate likelihood to respond to conflict. A martial artist who holds back during critical moments may lose their chance to resolve a conflict scenario in their favor. Additionally, frequent failure to engage opponents results in a negative feedback loop where the martial artist doesn't attack fast enough and is repeatedly defeated, resulting in a slow, dispirited martial artist. Will to engage can be improved by training with pads for power and speed, sparring with a nonresisting opponent, and meditating on the necessity of an opponent's defeat.
Skill refers to one's physical ability to perform techniques with speed, accuracy, and endurance. This capacity, sometimes expressed as fluency in behavior analytic literature, encompasses physical strength, endurance, and flexibility. It can be improved through practice of forms, burnout sets of techniques under a time limit, and slow, methodical practice of movements without a time limit or fatigue.
Certain arts prioritize one of the three capacities above the others.
Awareness heavy arts include Yoga, Tai Chi Chuan, and Indian meditation. These arts directly neutralize the conflict within, which encompasses anger, sadness, loneliness, lust, and other negative internal states which prompt a person to act in ways that promote, rather than neutralize, conflict. In theory, by neutralizing internal conflict, these arts can remove the necessity of conflict in general. However, in practice, these arts can result in a martial artist who is a pushover in conflict with others. They will easily yield their money, resources, sex partners, and time to opponents rather than engage in conflict which might trouble their solitary peace. Though this response is not necessarily wrong, it is also needlessly soft. These arts tend toward peace as a guiding principle.
Will heavy arts include Krav Maga, MMA, and other aggressive arts designed to inflict maximal damage to an opponent. Awareness is secondary, as some of these arts assume that the opponent will act more quickly than the martial artist can anticipate, such as during sneak attacks. As such, these martial arts seek to ingrain gross motor patterns that effectively destroy, and thereby halt, a threat. Problems with this approach include a lack of awareness, which can result in runaway emotions in the martial artist, fear, impulsive attack, and emotional 'shell shock' following violent altercations. Additionally, lack of fine motor control can result in sloppy movement that unintentionally aggravates conflict, even when the martial artist is not explicitly fighting with anyone, such as during accidental bumps in a crowd. Most damning of all, will heavy approaches to training are very difficult to effectively scale. Gentle redirection is difficult to control after long periods of time aggressively beating opponents in training. The will heavy arts are ideal for soldiers and other institutional martial artists for whom self preservation and conflict avoidance are unimportant. These arts tend toward aggression as a guiding principle.
Skill heavy arts include Kung Fu (Wushu in particular), Taekwondo, Japanese martial arts systems, and other traditional approaches to martial arts. These arts lend themselves well to awareness and can develop superbly well rounded trainees with both soft and hard conflict skills. However, these styles can also create rigidity, both in the physical and behavioral sense, when appropriate free sparring is not included regularly in training. Additionally, in the absence of explicit awareness training, these arts can result in highly efficient, physically skilled martial artists who overlook conflict, exercise poor tactics, and ultimately are unable to implement their abilities in real combat. These arts tend toward expression as a guiding principle.
As the reader may have surmised, no single martial art will satisfy all aspects of conflict neutralization. The martial artist must independently seek to balance their abilities across the 3 domains so as to maximize their effectiveness at neutralizing conflict, both internally and externally.
Awareness refers to one's speed of response to conflict. This is the most important skill of the 3. One can have great will and skill, but if they are blindsided by an opponent, they will be defeated. Awareness requires a martial artist to assess a situation as quickly as possible to derive as much useable information as possible. Through training, this speed of response can be improved to the point that opponents will be outmaneuvered and every move anticipated. Ways of improving awareness include meditation, where the mind is cleared of non-immediate worries and apprehensions, and free sparring at full speed with full control.
Will refers to one's immediate likelihood to respond to conflict. A martial artist who holds back during critical moments may lose their chance to resolve a conflict scenario in their favor. Additionally, frequent failure to engage opponents results in a negative feedback loop where the martial artist doesn't attack fast enough and is repeatedly defeated, resulting in a slow, dispirited martial artist. Will to engage can be improved by training with pads for power and speed, sparring with a nonresisting opponent, and meditating on the necessity of an opponent's defeat.
Skill refers to one's physical ability to perform techniques with speed, accuracy, and endurance. This capacity, sometimes expressed as fluency in behavior analytic literature, encompasses physical strength, endurance, and flexibility. It can be improved through practice of forms, burnout sets of techniques under a time limit, and slow, methodical practice of movements without a time limit or fatigue.
Certain arts prioritize one of the three capacities above the others.
Awareness heavy arts include Yoga, Tai Chi Chuan, and Indian meditation. These arts directly neutralize the conflict within, which encompasses anger, sadness, loneliness, lust, and other negative internal states which prompt a person to act in ways that promote, rather than neutralize, conflict. In theory, by neutralizing internal conflict, these arts can remove the necessity of conflict in general. However, in practice, these arts can result in a martial artist who is a pushover in conflict with others. They will easily yield their money, resources, sex partners, and time to opponents rather than engage in conflict which might trouble their solitary peace. Though this response is not necessarily wrong, it is also needlessly soft. These arts tend toward peace as a guiding principle.
Will heavy arts include Krav Maga, MMA, and other aggressive arts designed to inflict maximal damage to an opponent. Awareness is secondary, as some of these arts assume that the opponent will act more quickly than the martial artist can anticipate, such as during sneak attacks. As such, these martial arts seek to ingrain gross motor patterns that effectively destroy, and thereby halt, a threat. Problems with this approach include a lack of awareness, which can result in runaway emotions in the martial artist, fear, impulsive attack, and emotional 'shell shock' following violent altercations. Additionally, lack of fine motor control can result in sloppy movement that unintentionally aggravates conflict, even when the martial artist is not explicitly fighting with anyone, such as during accidental bumps in a crowd. Most damning of all, will heavy approaches to training are very difficult to effectively scale. Gentle redirection is difficult to control after long periods of time aggressively beating opponents in training. The will heavy arts are ideal for soldiers and other institutional martial artists for whom self preservation and conflict avoidance are unimportant. These arts tend toward aggression as a guiding principle.
Skill heavy arts include Kung Fu (Wushu in particular), Taekwondo, Japanese martial arts systems, and other traditional approaches to martial arts. These arts lend themselves well to awareness and can develop superbly well rounded trainees with both soft and hard conflict skills. However, these styles can also create rigidity, both in the physical and behavioral sense, when appropriate free sparring is not included regularly in training. Additionally, in the absence of explicit awareness training, these arts can result in highly efficient, physically skilled martial artists who overlook conflict, exercise poor tactics, and ultimately are unable to implement their abilities in real combat. These arts tend toward expression as a guiding principle.
As the reader may have surmised, no single martial art will satisfy all aspects of conflict neutralization. The martial artist must independently seek to balance their abilities across the 3 domains so as to maximize their effectiveness at neutralizing conflict, both internally and externally.
Know Thine Enemy: Identifying Opponents
When considered through the perspective of shifting loyalties and personal insecurities, one sometimes has trouble sorting enemies from friends. This uncertainty stems from insufficient adherence to the martial way.
When considered in a martial sense, it is simple to identify one's opponent. An opponent is anyone who limits choices. When a fighter attempts to strike, clinch, or submit, they are limiting one's options by forcing a block. When a business partner undercuts a price, they limit options by forcing a price readjustment. When taking a college course from a professor with an unfair grading rubric, they are limiting one's choice of how to spend free time and whether graduation will proceed in a timely manner. Opponents block the fulfillment of one's interests and demand to be neutralized, either through attack or escape.
Friends increase options. When a close confidante asks one to reconsider their choices, even if his advice is unwelcome, he acts as a friend. When training to improve at some activity, improvements in performance will yield greater options, despite any resentment over having to train.
Many people engage in the useless task of considering whether an opponent's attacks are intentional. This practice distracts from the martial way. Suppose a family member is sleepwalking, picks up a kitchen knife, and attempts to stab someone. If that opponent is stabbing someone with a knife, intention and family relation are unimportant. They may be unaware they are attacking anyone. All that matters is neutralizing the threat through lethal or nonlethal means, as determined by one's martial skill. Considering why that family member insists on stabbing anyone is a diversion from the more important tasks of choosing one's death and neutralizing the conflict.
This has special relevance in organizational settings, where political alliances will have friends acting as opponents and vice versa. In these situations merely consider who limits, and who increases one's options. This will direct attention towards resolving conflict and away from the political intrigue which uselessly distracts organizations from their objectives.
Considering the old adage to keep enemies closer than friends, this advice has no relevance to the martial way. Remove enemies from one's presence, neutralize their efforts to do harm, and destroy them if they persist. Life is too short to spend mired in conflict from damaging associations with opponents. Consort with friends; discourage or destroy enemies. That is all.
When considered in a martial sense, it is simple to identify one's opponent. An opponent is anyone who limits choices. When a fighter attempts to strike, clinch, or submit, they are limiting one's options by forcing a block. When a business partner undercuts a price, they limit options by forcing a price readjustment. When taking a college course from a professor with an unfair grading rubric, they are limiting one's choice of how to spend free time and whether graduation will proceed in a timely manner. Opponents block the fulfillment of one's interests and demand to be neutralized, either through attack or escape.
Friends increase options. When a close confidante asks one to reconsider their choices, even if his advice is unwelcome, he acts as a friend. When training to improve at some activity, improvements in performance will yield greater options, despite any resentment over having to train.
Many people engage in the useless task of considering whether an opponent's attacks are intentional. This practice distracts from the martial way. Suppose a family member is sleepwalking, picks up a kitchen knife, and attempts to stab someone. If that opponent is stabbing someone with a knife, intention and family relation are unimportant. They may be unaware they are attacking anyone. All that matters is neutralizing the threat through lethal or nonlethal means, as determined by one's martial skill. Considering why that family member insists on stabbing anyone is a diversion from the more important tasks of choosing one's death and neutralizing the conflict.
This has special relevance in organizational settings, where political alliances will have friends acting as opponents and vice versa. In these situations merely consider who limits, and who increases one's options. This will direct attention towards resolving conflict and away from the political intrigue which uselessly distracts organizations from their objectives.
Considering the old adage to keep enemies closer than friends, this advice has no relevance to the martial way. Remove enemies from one's presence, neutralize their efforts to do harm, and destroy them if they persist. Life is too short to spend mired in conflict from damaging associations with opponents. Consort with friends; discourage or destroy enemies. That is all.
Soldier or Warrior?
The martial way has room for both warrior and soldier, yet the roles are fundamentally different.
A soldier acts as one who places their will and life below a cause, a lord, or a socially valuable objective. This person, valuable as their purpose may be to others, does not walk the pure path of martial mastery.
The soldier will be trained only to the extent that they are useful to their master, and if their training makes them fit only to die at the whim of swordsman and rifleman after killing 10 of the enemy, so be it. Therefore, a soldier does not train in self defense, but in the destruction of others. A soldier is a glorified demolition technician who may or may not survive conflict. This role is a compromise of the martial way, which seeks above all else choosing the manner of one's death and the resolution of conflict. In practice however, this compromise is a necessity of those who must learn to work in organizations. I will cover in a future post how to properly exemplify the values of a soldier.
The warrior, by stark contrast, is one who acts as their own master and servant. They do not worship idolatry or respond to the emotional appeals of any would be master. They go to war when and where they please with a resolute acceptance of death in achieving their own objectives. In a fully unrestrained sense, the warrior can be an anonymous serial killer or professional criminal who kills to serve only themselves. This would be the ideal egoist warrior, who seeks only to maximize their own fulfillment regardless of the needs of others. In a fully enlightened or restrained sense, the warrior is an ideal pacifist who lives by the principle of non-initiation of force, attacking only those who threaten their choice of death, or disturb the warrior's peace with needless conflict. This would be an example of the ideal libertarian warrior, who protects what is their own and respects that which belongs to others. Musashi would constitute one such example of a fully enlightened warrior, who ultimately put away the sword in favor of the calligrapher's pen, and died in peaceful solitude.
The roles of soldier and warrior conform to the distinction between hard and soft martial arts, wherein the hard arts refer to the physical brutality and numb savagery of the ideal soldier who often does not choose the manner of their death (as exemplified by feudal samurai and knights), while the soft arts refer to the mental strength and resoluteness of the ideal warrior who chooses the manner of their death within limits (as exemplified by Musashi, Ip Man, and certain characters of Bruce Lee). It is important to remember that a warrior can easily serve as a soldier should the need arise, yet a soldier cannot easily walk the path of a warrior without compromising the will of his master. Therefore, one's choice of role is significant to successfully living the martial way.
A soldier acts as one who places their will and life below a cause, a lord, or a socially valuable objective. This person, valuable as their purpose may be to others, does not walk the pure path of martial mastery.
The soldier will be trained only to the extent that they are useful to their master, and if their training makes them fit only to die at the whim of swordsman and rifleman after killing 10 of the enemy, so be it. Therefore, a soldier does not train in self defense, but in the destruction of others. A soldier is a glorified demolition technician who may or may not survive conflict. This role is a compromise of the martial way, which seeks above all else choosing the manner of one's death and the resolution of conflict. In practice however, this compromise is a necessity of those who must learn to work in organizations. I will cover in a future post how to properly exemplify the values of a soldier.
The warrior, by stark contrast, is one who acts as their own master and servant. They do not worship idolatry or respond to the emotional appeals of any would be master. They go to war when and where they please with a resolute acceptance of death in achieving their own objectives. In a fully unrestrained sense, the warrior can be an anonymous serial killer or professional criminal who kills to serve only themselves. This would be the ideal egoist warrior, who seeks only to maximize their own fulfillment regardless of the needs of others. In a fully enlightened or restrained sense, the warrior is an ideal pacifist who lives by the principle of non-initiation of force, attacking only those who threaten their choice of death, or disturb the warrior's peace with needless conflict. This would be an example of the ideal libertarian warrior, who protects what is their own and respects that which belongs to others. Musashi would constitute one such example of a fully enlightened warrior, who ultimately put away the sword in favor of the calligrapher's pen, and died in peaceful solitude.
The roles of soldier and warrior conform to the distinction between hard and soft martial arts, wherein the hard arts refer to the physical brutality and numb savagery of the ideal soldier who often does not choose the manner of their death (as exemplified by feudal samurai and knights), while the soft arts refer to the mental strength and resoluteness of the ideal warrior who chooses the manner of their death within limits (as exemplified by Musashi, Ip Man, and certain characters of Bruce Lee). It is important to remember that a warrior can easily serve as a soldier should the need arise, yet a soldier cannot easily walk the path of a warrior without compromising the will of his master. Therefore, one's choice of role is significant to successfully living the martial way.
Tuesday, July 2, 2013
The Definition and Purpose of the Martial Way
Before I address the martial way, it is important to touch upon the average reader's trepidation concerning the martial arts as a legitimate pursuit. To a typical citizen of the free world, martial pursuits have been variously demonized or celebrated for myriad reasons, some of which are completely irrelevant to the martial way. A citizen might join a Thai boxing gym to prove their fighting abilities in a controlled ring setting, they may take up Yoga as a means of stress relief and fitness, they may study TKD in order to develop flexibility and confidence, or they might simply live a high conflict lifestyle and consider themselves to be warriors in a metaphorical sense, as exemplified in business or other transactional relationships. What is lost in all these meanings of martial development is why the art is studied in the first instance and why the martial way has value to the individual who studies it.
The martial way has nothing to do with ostentatious displays, pretentious reputation bolstering, or developing conformity to tired rituals. In short, it is only relevant with respect to the individual. The perceptions of the community do not matter. In the words of the often cited and under-appreciated martial artist Bruce Lee, "I seek neither your approval, nor to influence you towards my way of thinking."
The definition of the martial way used by this blog is the way by which a person cultivates their capacity to resolve conflict, and ultimately to choose the manner and circumstances of their own death. Conflict is defined as when the interests of one are prevented by another. This definition demands extensive unpacking, as it contains more depth than its word count belies. A conflict can consist of a psychological hang up just as readily as an international war. In both instances, the interests of one are prevented by another. When a white belt in TKD throws a roundhouse kick in an attempt to KO an opponent, or a BJJ purple belt attempts a kimura from full mount, both have an interest which effectively prevents the interest of their target (to win). When a country wages war over a broken trade agreement, ensuing aggression is a response to the blocked interests of the aggressing nation. When a meth addict finds herself unable to maintain employment, her career interests are blocked by other interests. The martial way applied to these situations is expressed through techniques which block the damaging intent of the opponent and express your own intent. The fullest expression of conflict resolution is when both opposing interests resolve without injury or loss. Therefore, the fullest expression of the martial way is not in war or the delivery of death, but in maintaining the lack of necessity for war or death. The martial way is the way of peace, both with others and with yourself.
Through the concept of choosing one's death, the martial way implies the mortality of human beings. Death is a natural, inevitable, neutral process. Every action taken will change the manner and circumstances of one's death, whether in war, love, or peaceful solitude. One's birth and death are neutral occurrences which become 'good' or 'bad' depending on the consequences of the birth or death. In equal measure, aggression and killing are neutral acts. They are right when they block damaging, selfish interests, and they are wrong when they block helpful, altruistic interests. In both cases, it is the behavior, not the person, which determines whether the delivery of death is an expression of the martial way. A fully cultivated martial artist does not attack an opponent, but their malicious intent. Physical violence is used only as necessary to accomplish that goal. In equal measure, one's death is neither good nor bad until it accomplishes good or bad ends for others. Therefore, one should not fear their own death, nor feel guilt for the injury or death of another who expresses malicious intent.
I leave the reader to contemplate their own definition of the martial way and its purpose. Leave your thoughts below, if so inclined.
The martial way has nothing to do with ostentatious displays, pretentious reputation bolstering, or developing conformity to tired rituals. In short, it is only relevant with respect to the individual. The perceptions of the community do not matter. In the words of the often cited and under-appreciated martial artist Bruce Lee, "I seek neither your approval, nor to influence you towards my way of thinking."
The definition of the martial way used by this blog is the way by which a person cultivates their capacity to resolve conflict, and ultimately to choose the manner and circumstances of their own death. Conflict is defined as when the interests of one are prevented by another. This definition demands extensive unpacking, as it contains more depth than its word count belies. A conflict can consist of a psychological hang up just as readily as an international war. In both instances, the interests of one are prevented by another. When a white belt in TKD throws a roundhouse kick in an attempt to KO an opponent, or a BJJ purple belt attempts a kimura from full mount, both have an interest which effectively prevents the interest of their target (to win). When a country wages war over a broken trade agreement, ensuing aggression is a response to the blocked interests of the aggressing nation. When a meth addict finds herself unable to maintain employment, her career interests are blocked by other interests. The martial way applied to these situations is expressed through techniques which block the damaging intent of the opponent and express your own intent. The fullest expression of conflict resolution is when both opposing interests resolve without injury or loss. Therefore, the fullest expression of the martial way is not in war or the delivery of death, but in maintaining the lack of necessity for war or death. The martial way is the way of peace, both with others and with yourself.
Through the concept of choosing one's death, the martial way implies the mortality of human beings. Death is a natural, inevitable, neutral process. Every action taken will change the manner and circumstances of one's death, whether in war, love, or peaceful solitude. One's birth and death are neutral occurrences which become 'good' or 'bad' depending on the consequences of the birth or death. In equal measure, aggression and killing are neutral acts. They are right when they block damaging, selfish interests, and they are wrong when they block helpful, altruistic interests. In both cases, it is the behavior, not the person, which determines whether the delivery of death is an expression of the martial way. A fully cultivated martial artist does not attack an opponent, but their malicious intent. Physical violence is used only as necessary to accomplish that goal. In equal measure, one's death is neither good nor bad until it accomplishes good or bad ends for others. Therefore, one should not fear their own death, nor feel guilt for the injury or death of another who expresses malicious intent.
I leave the reader to contemplate their own definition of the martial way and its purpose. Leave your thoughts below, if so inclined.
Subscribe to:
Posts (Atom)