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Traditional Martial Arts and MMA

May 19, 2011 By 17 Comments

This is a topic that I have been pondering for a while. The proliferation of mixed martial arts has eroded the attendance at many traditional martial arts schools and those that are surviving are, in many cases, doing so by offering an MMA program within the school. In these cases they are extracting the techniques from their respective art that are most likely to succeed in the ring and assembling a training program around these methods. How well this works is a matter of debate of course, since fighters engaging in this sometimes do well, other times do not. I don’t know enough about these programs to comment, but their existence has given me cause to ponder.

Of interest to me is the thinking and assumptions behind this. Namely, that MMA competition is more and more being seen as the standard of measurement for success in martial arts. Fighting arts are being assessed on their efficacy in the very specific setting of the ring and this is having the effect of alienating all those people who want to study a martial art, but are not interested in the specific competitive requirements of MMA. In other words, if an art or practitioner does not enter the ring, the art or practitioner is devalued and this may be a big component in the decline of many martial school enrollment.

For those who want to enter MMA competitions, there are many opportunities to learn. There are MMA schools and classes popping up constantly so there is no shortage of training available. But what about the person who is fascinated by the culture and mystique of classical or traditional arts, especially the Asian arts which have captured the western imagination for decades? Are these now considered a waste of time? Is the individual who wants to study for the purpose of self-defense and self-improvement to be forgotten or pressed into something not really desired? Of what value are the traditional martial arts as we have come to understand them in the last few decades in light of the presence of MMA?

I suggest that this topic will generate some discussion. But it’s very important to understand that I am interested in knowing why people value martial arts in general and what the place of traditional arts is for them. If you love these arts and see a place for them in light of the popularity of MMA, I am curious to know what you think that place is and how it is best secured.

 

 

Filed Under: Philosophy

Can You Do Real?

January 11, 2011 By

A member of my family called and asked about getting a gun for self-defense because a woman down the street from her had been shot to death. My answer was not well received. I told her that she did not need a gun unless she was willing to go through training, get a carry license then go through even more training with me and some of my friends who can fill in what you really need to know to be an armed citizen, things not taught in concealed carry classes. One of the main things that is left out of the whole picture is, “are you mentally prepared to take the life of someone else!” Are you ready for the aftermath of an altercation in which someone dies as a result of your actions, justified or not.”

If not then you have no business with a firearm, knife or sword to protect yourself, because if you hesitate for an instant the odds are you will have your own weapon used against you by the bad guy. If you can live with these thing, really live with them then you may be a candidate for carrying a weapon, but you have to really examine your heart of hearts not just blurt out some fanciful answer because I can tell you from experience that once you go down that road you are never the same ever!

It is often amusing or perhaps even a bit sad to meet people in the martial arts who think that having to do battle with someone trying to harm you is in some way fun or glamorous. Most of them have never been in real combat and so have a skewed idea based on Hollywood fantasy of what combat is. This is especially true in Taijiquan and Baguazhang students who seldom engage in any type of realistic full speed combative practice. That being said let me also say that there is no sparring or safe form of combative practice that can really prepare you for a real altercation where there are no rules. This is also very true among so many people that I have come into contact with who glorify fighting with edged weapons. In truth there is nothing scarier or more bloody than a knife fight. Anyone who really wants to be involved in one is living in la la land and needs to be on a psychiatrist couch or under heavy medication for the sake of us all.

One of my favorite Japanese films depicts the reality of facing a sharp blade. The film is Rashomon (1950) a Japanese drama directed by Akira Kurosawa depicts an episode of rape and murder in a forest. The story is told by four witnesses, each from their own point of view and each is very different from the other. What is of interest for our discussion is the way two central characters the bandit Tajômaru and the husband of the raped woman Kanazawa-no-Takehiro a samurai engage in a realistic version of a real sword fight.

I say realistic because in the true version of the story told by a woodcutter we see the two of combatants fully realize the horror of what it means to engage with another person in a combat with razor sharp weapons. There is no stylized fighting the bandit is armed with a Chinese straight sword (jian) and the Samurai has a samurai sword (katana). What struck me was that they are both trembling with fear and rage so much so that the swords are seen to be shaking.

During the fight they run at each other and then separate far apart staying well clear of their opponent’s blades. They go full out trying to use as much force as possible to cleave their enemy into the force of their cuts and thrusts often make them fall on the uneven ground. It is not pretty or fancy it is two crazed men attempting to hack each other to death. That is pretty close to what a real fight with blades looks like. How do I know? If I have to tell you then you really do not need to know.

Keep your training real if it is with a blade, your hands or a firearm, be sure you do not play at being some idealistic hero in a movie, take a practical view, look at what really happens in a combative situation in the real world. Today You Tube is a good place to get the hell scared out of you. There are many examples of real street combat. Most of them are not on martial You Tube channels. When you see these you get closer to understanding what really happens when people lose control and go at each other with fist, Feet or anything that comes to hand. Be real in your training if you claim it is for self defense.

Shifu John P. Painter

Filed Under: Philosophy

Why subscribe?

January 7, 2011 By

We plan to start releasing information from the inner circle of Li Family Daoqiquan, but only to those who are interested in receiving it.

So while the Journal will continue to have general articles, video etc. the SUBSCRIBERS will be the ONLY recipients of the inner door information.

If you want to be part of this, go the the Journal and enter your first name and email in the box provided. Of course, joining is completely FREE!

Filed Under: Philosophy

Qi Series

October 22, 2010 By

The topic of Qi is surrounded by a mist of confusion and controversy. There are all kinds of claims, counterclaims, beliefs, & dogma connected to this seemingly simple idea and we at the Jiulong Journal have steered clear of it so far, other than Dr. Orchard’s article on Qigong. Since we engage in the use of the mind to power the skills inherent in Nine Dragon Bagua and we often use the word “Qi” in reference to the sensations experienced by the practitioner, it is time to offer up our ideas on Qi.

So this begins our series on Qi in order to clarify this elusive concept and enable our readers to integrate these ideas. Clarity in the internal arts is sadly lacking due to the tendency on the part of many students and teachers refusal to rationally examine their cherished notions. Qi is possibly the foggiest of them all due to its nature as a personal experience. We hope this series will bring some reason to this topic and promote a broader understanding.

Understanding a concept as elusive as Qi can be approached using the tools of philosophy. One the main tools and often the most challenging is the obvious task of defining terms. What exactly is it we are talking about? If one tries to discuss obscure concepts without offering a definition, the confusion starts right away. We will do our best to present these ideas one at a time in very brief essays. This way, they are easier to absorb.  So let’s try to get going on some sure footing by answering the first question – “What is Qi?”

Filed Under: Philosophy, Qi Series

The Goal of Zhandouli

January 4, 2010 By

When you practice Baguazhang, your attacker will be confused because he cannot know what you will do and you also will not know what you are about to do but your body will know instinctively how to react.”
Li, Long-dao

Martial ability (zhandouli ) is a term we use frequently in Jiulong Baguazhang.  At one level, the meaning of the term is obvious from the translation:  martial ability is the capacity to face an opponent or opponents in combat; the greater one’s martial ability, the higher the likelihood that one will emerge victorious.  Most students of Jiulong Baguazhang, however, will never have to fight for their lives – and so much the better.  Even in the face of danger, we are better off if violence can be avoided.  As Sun Tzu says, “To win one hundred victories in one hundred battles is not the acme of skill.  To subdue the enemy without fighting is the acme of skill.”  So what does zhandouli, really mean for practitioners of Jiulong Baguazhang? The answer lies at the very heart of our art.

No Formalized Forms Training

Jiulong Baguazhang does not consist of memorizing hundreds of forms. In the final stages there are no formalized forms or kata in the traditional sense. The core of this art consists of total training with exercises to develop external skill (waigong), subtle skill (neigong) and internal energy skill (qigong).
These exercises — standing meditation, waigong, neigong and qigong exercises performed while walking in a straight line and on the circle holding the eight mother palm postures — strengthen the body and neurological system.

Jiulong training also includes a study of the meaning and images of each of the eight basic three-line diagrams (gua) of the Yijing as they relate to attitude, action, and use of each of the hand.

The term, “the eight mother palms”, refers to whole body postures incorporating all of the body’s energies.  The palms become mental attitudes permeating the entire psychological and physiological makeup of the student. The martial and qigong practices use the Yijing symbols as visual images to empower the student through the focus of his intention (yi) and heart (xin) until imagination becomes reality.

Immediate Feed Back

One of the great things about Jiulong Baguazhang is that all postures and physical positions can be tested for the correct energy (jin) pathway. A jin pathway is the alignment of body segments in such a way that energy can move uninterruptedly up from the ground, through the legs, to the torso, and out into the limbs. Developing power skill is called jingong.

This pathway can exit at the palm, forearm, shoulder, or almost anywhere one wants to strike or push. When the pathway is correct, pressure on the arms or any other body part will result in a feeling of an uninterrupted line of energy sending pressure in the corresponding foot or feet in accordance with our “Cross the Great River” principle. This principle states that the arm in use for striking or neutralizing is opposite from the leg upon which the body weight is being supported. Thus the left hand is pushed by the right leg through the torso and the right hand with the left leg.

This principle is easy to understand in static training but is quite difficult to master while performing continuous linear and circular walking. Nevertheless, it is one of the major components of the Jiulong Baguazhang method that allows us to strike, throw, or bump with full body force yet still carry power in reserve.

The Arms Are Important

In any posture, when the shape is correct the arms will have the same bend in the elbow that they do in the standing posture we call “Dragon Embraces the Pearl”, and other systems call “Holding the Ball” or “Hugging the Tree”.

Many persons who stand do not attain the correct alignment of the elbows and thus cannot manifest the jingong easily through their arms. It is this correct bend in the elbows that creates an “energy sink” leading the force into the spine (the ridgepole), thence to the thighs and into the ground. Every shape in Jiulong Baguazhang can be tested in this way. Start with your standing forms and later try it with the other shapes of Heaven Palm.

Entering The Dragon Gates

In Jiulong Baguazhang, we study each of the eight palms individually, as a complete system, for one year or more. With each palm, students experiment with qi development, meditation, and martial skills in stationary stances, linear movements and walking the circle while changing directions.

There will also be work with both healing and martial training comprised of coordination drills, study of anatomy, health benefits from traditional Chinese medicine and qigong as well as modern Western medical implications of the practice.

Jiulong Baguazhang is a total system of training for mind, body and spirit. As a martial practice each posture will be carefully examined and incorporate both internal and external power training called Nei-gong and Wai-gong. Balance training and deft footwork will precede the study of realistic combat applications for locking (qinna), throwing (shuaijiao), and striking (da) using each individual posture.

A Jiulong student is striving to achieve the “virtue of one palm” (yizhangde) as he does this he will pass through one of the eight dragon doors (balongmen). After all eight are absorbed he will have eight forms of palm virtue (baguazhangde). In the more advanced stage, the palms are combined one with the other. At this level, movement begins spontaneously to generate forms.

As a student comes to know all of these postures and their internal and external energies intuitively, they begin to exist on a subconscious level, coming and going as naturally as any other habitual activity.  At this level he has passed though the ninth dragon door. He is now a Jiulong Baguazhang boxer.

The ultimate goal of this style of Baguazhang is to learn to move naturally with such power, grace and balance that, no matter what happens, you are able to go along with the now moment; merging and emerging with external forces while preserving your own energy. Although the art of Baguazhang has many faces and forms it is this spontaneity of action and continuity of change that is the goal of every Jiulong Baguazhang student.

This is the essence of Nine Dragon Baguazhang. The art is simple but there is a great deal to do before we attain mastery.

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Filed Under: Lessons, Philosophy Tagged With: , ,
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