Some eclectic karate musings....

Sorry I haven’t blogged in a while, it’s just been a busy time with holidays (had a week in Malta – very nice, and a weekend visiting a vineyard – yes we can make wine here); decorating (new bathroom and decorating my son’s bedroom); gardening to catch up on now that summer has finally arrived (and is about to disappear again); weekend visitors and various other things.

In karate terms: my husband passed his 2^nd dan for which I partnered him; I’ve just finished teaching my after-school karate classes for the summer and I’ve been covering some club classes while my instructor has been on holiday.

So, this post is an eclectic mix of thoughts that I have mulled over in my mind over the last couple of months…..

1.       I’ve had a hard time shaking off the disappointment I felt at not dan grading with my husband in June. It’s silly, I know, but I’ve experienced a whole roller coaster of emotions about it over the last few weeks from disappointment to anger to resignation back to anger. It’s ridiculous I should have felt like this. My head told me to wait until November but my heart wanted to do it in June. Attending the grading with my husband was a really hard day emotionally, particularly at the beginning when everyone started warming up and again at the end when certificates were presented. A lesson in humility I suppose. During the actual grading I was okay and I just got on with supporting my husband who did a really good grading. I’m on a more even keel again now and looking towards my own 2^nd dan grading in November.

2.       Why do students find it so hard to learn stances? I’ve been doing a lot of teaching recently and I’m always constantly amazed at how sloppy many students are with stances. You can tell them until you are blue in the face to ‘bend the front knee (in zenkutsu dachi)’, or ‘bend the back leg’ (in neko ashi dachi) and they still don’t do it – even at brown belt! When you watch them do kata above the waist they are looking pretty good but watch their legs and there is hardly any attempt to use the proper stances at all. I’ve tried getting them to do a basic kata such as pinan nidan with their arms behind their backs so that they just have to concentrate on their legs but they still just walk through the pattern with hardly any discernible stances! Do you have any effective ways to teach stances?

3.       I think I have found the source of my leaning problem in karate. This problem raised its ugly head again during my pre-dan (it has plagued me for years!). However, my husband seems to have pinpointed the subtle thing that I am doing wrong and I am practising hard now to correct it. It appears that when I am transitioning between stances during kihon combinations or kata I am slightly hyper-extending my back and pushing my hips forward. You would think that this would make me lean backwards but it actually results in me leaning forward slightly when I change stance. I also think it makes my stance transitions slower because my weight is not correctly balanced between my feet and there is a slight pause before I can move. My husband said that I need to tuck my pelvis under more to straighten my spine (like you do in sanchin dachi). When I try doing this in zenkutsu dachi I can get my hip back more and step forward more quickly because my weight is more evenly balanced. I also don’t lean as I step forward. I am now practising to make this feel a more natural movement and hopefully some of my other problems may disappear at the same time i.e. leading slightly with the hand rather than the foot and occasionally losing balance.

As you can see my karate seems like a series of highs and lows at the moment, but that’s par for the course isn’t it.?We’re on a long journey, not in a race. It’s normal to have training plateaus, move forward, slide back again, have Eureka moments or discover small flaws in technique that are holding you back. Keeping going is the most important thing and not letting disappointments blow you of course.

So I am keeping going – I have started training daily, i.e. a little and often strategy. I find training about 7.15 in the morning the best time for me. If I’m not in the gym by 8.00am then in my heart of hearts I know it will not happen! The day will take over and I won’t get around to it, so I’m trying to be very disciplined with myself. I’m determined to crack the problems that plague my karate and stopped me from grading last month.

The biggest battle we all face really is the one inside ourselves isn’t it?

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Why do we.........observe reishiki?

In general terms reishiki refers to the demonstration of good etiquette or ‘correct behaviours’ in a traditional martial art dojo or club. This can be anything from knowing the correct way to enter or leave the training area, how to address your sensei, knowing where and how to stand in line, to showing good manners and respect to your fellow students. Each club will have its own variation on reishiki but at the heart of all reishiki is the concept of respect (for your club, for your sensei and for each other).

In more specific terms reishiki refers to the opening and closing ceremonies that most traditional martial art clubs observe and this is the definition of reishiki that I want to discuss in this post. The word reishiki is made up of rei (bow or respect) and shiki (ceremony) and is all about setting the right tone for the class and preparing the students mentally for the training ahead. I have been involved in seminars or classes where reishiki has consisted of nothing more than a quick standing bow to sensei at the beginning and ending of class to a rather elaborate and prolonged standing , walking, kneeling, presenting the sword, bowing, more standing, walking backwards, more kneeling, bowing, standing etc. etc .etc - like a rather complicated and precisely executed kata. I had the feeling my head would be cut off if I got it wrong!

These, of course, are two extremes of the bowing ceremony.  A ceremony that is too short does not adequately prepare the students mentally for the training to come. One that is too complicated is just unnecessary and time consuming (in my opinion).

So, what should a reishiki ceremony help the student to achieve?

When we enter a dojo or training hall we are entering a world that is different to the one outside. Our roles and responsibilities inside the dojo are often very different to the ones we have outside. You may be very senior in your career and be in charge of many staff but in the dojo you may be the new white belt. On the other hand you may be an unskilled manual worker outside but a senior black belt inside the dojo. It is important to be able to leave your external roles and responsibilities outside the dojo and assume your ‘internal’ ones. A reishiki ceremony is one way of helping you to make this separation of external and internal roles. The wearing of a gi is another.

Participating in a martial art requires us to learn about and practice violence towards other human beings. Though the mindset of the martial artist should be purely about defending oneself, the techniques often needed to do that are inherently dangerous and violent. It is imperative that training is done is a controlled and mutually respectful environment that is free from ego and machismo. Reishiki helps to create this respectful environment.

When practising a martial art we are benefiting from the skill and teachings of our martial arts forebears, people who devoted most of their time to developing and perfecting techniques and encoding them in ways that we can remember today. Reishiki is a way in which we remember and honour the founders of our system and also honour the sensei that teaches us that system today.

How does reishiki achieve these things?

A typical reishiki ceremony:

Sensei gives the following commands:

1.       Seiretsu. The students are called to line up in grade order. This is the time when you have to address your position in the dojo and let go of external roles which become unimportant in this context.

2.       Seiza.  The students sit in a formal kneeling position. In some clubs the students may be sitting opposite the shomen or shinzen (shrine). In clubs that meet in a school gym or other temporary ‘dojo’ the students may face a symbolic shomen i.e. face a direction that sensei points to. Other clubs may miss this stage out altogether and just face sensei.

3.       Mokuso. The students close their eyes and observe a few moments of meditation. The idea of this is to let the students clear their minds of distracting (outside) thoughts and prepare for the training ahead.  See ‘Why do we…….perform mokuso’

4.       Mokuso yame. The students stop meditating and open their eyes.

The senior student (or a student chosen by sensei) will then give the commands:

a.       Shomen ni rei. The students bow to the shomen in order to remember and show respect to their founder.  In clubs where there is no longer any connection or communication with their Japanese origins this step may be omitted altogether.

b.      Sensei ni rei.  The students bow to sensei to show their respect to him/her and show that they are ready to listen and learn.

c.       Otaga ni rei. The students and sensei bow to each other in a mutual display of respect and courtesy. Remember, in martial arts bowing is about showing respect not subservience.

At this point the students may say words such as onegaishimasu or osu (note that osu is a contraction of the word onegaishimasu). This basically means "please let me train with you." It's an entreaty often used in asking the other person to teach you, and that you are ready to accept the other person's teaching.

Sensei then gives the following commands:

5.       Kiritsu. The students stand up with feet together and arms by their side.

6.       Rei. The students perform a small standing bow to end the ceremony.

The whole ceremony is then repeated at the end of the lesson with the gesture Arigatou gazaimashita which means thank you.

Though each class begins and ends with reishiki it must be remembered that good manners, courtesy and respect must permeate throughout the class. This keeps the class civilised, controlled and safe at all times and keeps big egos in check.

Do you have any particular reishiki rules or behaviours to share?

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Like a light switch...

I've always been fascinated by how the brain works and how we can try to get the best out of our brains, or more specifically: how we can get the best out of our minds.

In recent years science has revealed that our brains are much more pliable and adaptable than previously thought and the more understanding we have of the neurophysiology of the brain the more ways we can develop to manipulate that physiology or: train the brain.

Last week I started reading a book called The Willpower Instinct by Kelly McGonigal, Ph.D which is based on her very successful course at Stanford University called ‘The science of willpower’. In this book she relates the biological basis of willpower to the scientifically validated methods of improving willpower – i.e. how to train the brain to have more willpower.

Last week I also watched a science program on TV by the Horizon team called ‘The Creative brain – how insight works.’ The program followed several different groups of psychologists and neuroscientists around the world who are researching into the science of creativity. The advent of MRI scanning has revolutionised the study of the active brain enabling the understanding of human behaviour in relation to creativity to make great leaps forward. The program not only revealed what is happening in the brain when we have those ‘Eureka’ moments when our brains take a big creative leap forward but also how to manipulate those processes to make those moments more likely to happen – in other words, how to train the brain to become more creative.

Training the brain to enhance the processes that naturally occur in them is something that we already do in martial arts isn’t it? I was struck by how similar some of the strategies Dr. McGonigal advocates in her book to enhance willpower are things that martial artists interested in the more esoteric aspects of their art have been doing for centuries, they just haven’t understood the scientific basis of why they work!

In the book Dr. McGonigal advocates breath control to activate the pre-frontal cortex (the seat of willpower) and enhance heart rate variability which shifts the body and brain from a state of stress to one of self-control. The breath should be slowed down to about 4 – 6 breaths per minute for a few minutes. This apparently is very effective if you do it just before you face a willpower challenge – i.e. when deciding whether to eat that cream cake or whether to go to the gym after work for instance.

In martial arts terms we use breath control during the execution of kata and other techniques. Is this to enable us to maintain a high level of self-control and focus during the technique?  After all, the self-control we need during martial arts training is also a pre-frontal cortex activity.

Dr. McGonigal also advocates meditation as a means of enhancing self-control and willpower. Seems like martial artists were first there with this one as well. Science has shown that five minutes of meditation based on breath focus reduces stress and teaches the mind how to handle both inner distractions (cravings, worries, desires) and outer temptations (sounds, sights and smells). It is a powerful brain training exercise. Studies have shown that people who learn to meditate for 10 minutes a day become more focused on their daily tasks throughout the day.

I’m only part way through this book at the moment but I’m hoping it’ll reveal even more useful insights into how the mind reacts to willpower challenges and tips on how to improve self-control. By the way Dr McGonigal lists a huge range of scientific references to support her claims. Why not read the book yourself?

Interestingly the science programme on the creative brain also talked about the pre-frontal cortex – except in the complete opposite terms. To be more creative you have to switch off the pre-frontal cortex as it exerts too much control over your thinking – it makes you analytical rather than creative and inhibits you from thinking outside the box.

Creative thinking, particularly insight, i.e. those moments when the answer to the problem just pops into your head from nowhere (seemingly) resides in the right side of the brain. In tests, when people were given clues to a puzzle they were far more likely to get a ‘Eureka’ moment with the answer if the clues were presented to the left visual field rather than the right (information from the left visual field is processed by the right side of the brain).

Furthermore, MRI scanning of the brain during problem solving has shown that insight is not an instantaneous thing. In the seconds before the answer pops into the conscious brain there is rapid firing of alpha waves in the visual cortex (temporarily shutting it down) followed by a burst of gamma waves in the right side of the brain near the temporal lobe – then the idea pops into consciousness and you experience your Eureka moment. In fact the subconscious brain has been collating information about the problem from several areas of the brain, this is why it shuts off the visual cortex to avoid distractions from the outside world and down regulates the pre-frontal cortex (to stop you from consciously controlling the process and thus slowing it down). Fascinating isn’t it?

Apparently if you are too intelligent and controlling with your thoughts i.e. over analytical about problems you tend to have more ordered pathways in the brain and are less able to think divergently about problems. Less intelligent people tend to have more scattered pathways in the brain and are better at divergent thinking and more likely to have moments of creative insights. Remember, sophisticated MRI scanning and imaging during psychological and problem solving tests has concluded these findings – don’t just take my word for it, watch the programme on BBC I-player if you can.

It appears that our brains work faster when we are not consciously controlling them. In martial arts we already intuitively know that don’t we? We know that in a fight we should let the training take over and just react – muscle memory will do the rest- right? If we over-analyse a situation and try and make lots of conscious decisions about which technique to choose we become too slow and hesitant and will probably lose the fight. We need to switch off the pre-frontal cortex in order to fight effectively.  

To illustrate that fact for a moment: in the creative brain programme they had a seriously good improvised jazz musician improvise a piece of music whilst his brain was scanned in an MRI scanner. Remember he was making this music up as he went along and it was good and it was fast. Many areas of his brain were lit up – except the pre-frontal cortex which he had almost completely switched off. His fingers just did the talking over those keys, no conscious brain allowed!

Where does all this leave us in martial arts? You need your pre-frontal cortex switched on to train so that you can stay focused, in control and build up that muscle memory (which resides in the brain remember!). However, to fight, you need to switch the pre-frontal cortex off and let the sub-conscious brain take over. Martial arts are as much about brain training as body training – this is why we ignore the more esoteric aspects of our art at our peril. It’s not enough to just learn techniques – we have to understand how our brains work and train them too.

We need to learn how to switch our pre-frontal cortex on and off, like a light switch…

References: The Willpower Instinct – how self-control works, why it matters, and what you can do to get more of it. Kelly McGonigal, Ph.D

Horizon: The Creative Brain – how insight works. Available on BBC i-player. 

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One body, two minds.

We often talk about the practice of budo but what exactly is budo and what is its purpose? My current understanding of budo is this:

At the heart of budo is the premise that the biggest battle we face in our lives is not with the enemy outside but that which resides within ourselves – the ego. Through hard physical training we come to know our true selves and become more able to defeat the ego. The reduction or control of ego is essential to allow our true selves to be nurtured and developed. This developing of the true self allows us to reach our full potential in our daily lives: at work, home, relationships, friendships and other activities we are involved in.

Ego is an interesting concept; it has several definitions related to the human psyche and I think that only one of them is relevant to the subject of budo. Ego is defined as:  The self, especially as distinct from the world and other selves. Clearly budo is not about trying to lose one’s sense of self. Ego is also defined as: an appropriate pride in oneself; self-esteem. We can all agree that self-esteem is important to our sense of self-worth and happiness and an appropriate level of pride in oneself keeps us clean and sociable, provides a desire to keep healthy and gives us motivation to do things well. So budo is not about ridding ourselves of this type of ego either. Thus it must be about the third definition: An exaggerated sense of self-importance; conceit.

So, some ego is necessary for normal human functioning and good mental and physical health but a surfeit of ego tips over into self-importance, conceit and perhaps an unwarranted sense of entitlement – this is what the budo practitioner is trying to rid themselves of.  But why? What’s wrong with egotism? We need to answer this question because if you don’t see a problem with excess pride, vanity or an exaggerated sense of self-worth or entitlement then you’re not ready to take on the challenges of budo.

Excess ego damages both yourself and others. It damages others because ego is inherently selfish; the egotist puts his/her needs before others. The need to acquire wealth and status may be overwhelming and the egotist may become ready to lie, cheat or just display shear ruthlessness to get what they want (or think they deserve) in life. The egotist may neglect family and relationships in pursuit of personal goals leaving a trail of unhappiness behind him/her.  The egotist may also think nothing wrong with acquiring a surfeit of the world’s resources (property, money, land etc) without concern for how this may affect other people. In essence the egotist’s sense of entitlement can impact negatively on other people.

Ego is also damaging to the self because it limits the opportunity for real self-development – development of the true self. Ego lets the true self hide behind bluster and boasting; it stops you from learning new things because you already think you know them; it makes you compete with people in environments where you should be cooperating (e.g. work colleagues or even with your neighbours – got to have a better car on the drive than they do?) While your ego is busy controlling your behaviour your true self is just languishing in the background, unloved and un-nurtured.

How do we tell the difference between what is ego and what is truly us? Well, one tell-tale sign is the way we focus on tasks. Ego tends to be driven by outcomes – reaching the goal is more important than how we get there. You got the big car, big house, pots of money, pile of trophies or whatever it is you wanted and you didn’t really care what you had to do, or who you hurt to get it – that’s ego.

On the other hand the true self is driven by process – the need to do a good job regardless of reward. You do your job to the best of your ability because that is what you expect of yourself and that is what you contracted to do with your employer – seeing your company thrive or your clients happy with your service is its own reward. Working hard at your relationships – each partner giving selflessly to the other (and therefore each partner also receiving) builds a strong, happy environment in which both partners can thrive. Training hard in the dojo for the pleasure and challenge of getting better and better, revealing the courage, persistence, determination and focus needed to improve will lead to its own intrinsic rewards.

If you focus on the process the outcomes will reach themselves but more importantly your true self will have developed as you strive to learn the skills needed to do your job well, showed compassion, trust and integrity in your relationships and revealed the positive aspects of your character through hard physical training.

Does this mean that every man or woman who has a fast car, big house, well paid job or lots of trophies is an egotist? Of course not, many altruistic people who have worked hard to develop themselves and do an excellent job, showed honesty and integrity in all they do have been rewarded with good salaries that can buy some of the luxuries of life. Many of these people give back to society through philanthropic acts of generosity. For these people the process of how they lived and developed themselves was more important than achieving outcomes – the outcomes just followed.

Budo teaches you to focus on the process of training rather than the outcomes. Your ego wants the outcome (black belt, trophy, fame, recognition, money); your true-self wants simply to be the best it can in your chosen martial art and in every aspect of your life.  If positive outcomes follow then great but your true-self should not desire the outcome at any cost!

There isn’t room in your body for both the inflated ego and your true self – one of them has to go. Which will you choose? Are you ready for the budo challenge?

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When is a dojo not a dojo?

Traditional dojo environment

……when it’s a club.

I used to think that a dojo was simply the place where you did your training, whether that is a dedicated traditional dojo, a school gym, purpose built training centre or your own basement or garage. However, it seems that a dojo is much more than just the place you train.

In Michael Clarke’s book, ‘Shin Gi Tai’ ,he makes a definite distinction between a karate dojo and a karate club. He describes a club as a commercially based entity in which students pay fees and in return receive instruction in karate to a single set syllabus from which they can be awarded ascending ranks in the shape of coloured belts as they rise up the system. They can also participate in sport karate, enter competitions and collect trophies. A club may be affiliated to a higher organisation which may be the only place where a student’s black belt is recognized.

On the other hand Michael Clarke describes a dojo as a place where you learn budo.  He states that the main way in which a dojo is distinctive from a club has...

”little to do with the architecture of the place or the way people dress for training; the distinction has everything to do with the nature of the struggle going on inside each individual.”

Budo karate involves training body, mind and spirit. It is more than just learning to do karate techniques (however well you learn to do them). It is much more about learning to understand yourself.  In Michael Clarke’s words…”Without a spirited assault on your ego, the true value of karate will remain forever beyond your reach”. A “spirited assault” involves a lot of hard, physical training, self examination and reflection as well as personal reading and research.

Budo karate is individual karate, even if done in a group. Students, who will most likely have been handpicked by the Sensei based on their suitability for budo training, will not necessarily all follow the same training programme. Training will be tailored to their individual requirements and suitability (as determined by the Sensei, not the student). This is not possible with large classes of students so karate dojo typically have only a few students. 

Another main difference is that in a dojo the student is expected to take full responsibility for their own training. By that I mean they have the responsibility to turn up on time, observe the etiquette required of them, train hard, do their own research etc. The onus is on them to make progress. Any student not doing this will be asked to leave.  It would be rare for a ‘club’ student to be asked to leave for not trying hard enough or because they fail to make progress or show any understanding of what they are doing – providing they keep paying their fees.

By the criteria described above it is clear that I belong to a karate club not a dojo. Is that a problem? Is it still possible to practice budo karate in a club environment?

It would be wrong to automatically assume that all dojos are somehow superior to all clubs. There will be good and bad dojos and good and bad clubs and it will be better to be in a good club than a bad dojo. According to Michael Clarke even Okinawa has ‘bad’ dojos set up to exploit Westerners searching for the authentic karate experience.  Getting good advice about where to go is essential to avoid this pitfall if you’re planning a trip there.

A good instructor in a karate club will take an individual interest in your training and progress if you show yourself to be keen and hard working.  This will be subtle rather than overt: a willingness to chat with you after class, lending you a book or DVD, encouraging you to attend special seminars or classes, asking you for help with teaching or a grading session (this shows he/she trusts you). A positive and close relationship can develop between student and sensei in just the same way that it does in a traditional karate dojo – if you are a committed student.

I also think that it is possible to practice budo karate even if you are in a large commercial club – as long as you know what the practice of budo really entails and are prepared to tread this path alone. After all the practice of budo is an individual and lonely path by definition so it shouldn’t matter too much what environment you train in. Most good clubs will provide hard physical training and good instructors will drive you to do your best but it’s up to you whether you do so.

Every dojo will have good students (they would be asked to leave if they weren’t good) but clubs have to cope with good and not so good students (this is actually an advantage of clubs – they are inclusive and often see ‘poor’ students evolve and mature into ‘good’ students given enough time and encouragement).  I see no reason why a dedicated student in a club environment can’t achieve the same level of skill, understanding and knowledge about karate (and themselves) as a student fortunate enough to belong to one of the rare dojos dotted around the world.  The path may be less clear and contain more obstacles to circumnavigate and the student may have to look further and wider than their own club for guidance but for a dedicated student this is not an impossibility.

Club or dojo? How much does it really matter for the committed student of budo karate?

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Do our training behaviours in the dojo reflect our behaviour in everyday life?

I read a blog article recently that suggested that the way we respond to our training partners in the dojo reflected the way we behaved towards others in our everyday lives. Here’s a quote from the article:

“It’s interesting to train with people in the dojo – in time you can see the connection between their style of body movement (“taijutsu“) and their personal style of interacting with others outside the dojo. Those who engage with you as a training partner, giving you a realistic attack, going neither limp nor overly tense and rigid the instant that you start applying the technique, are often the ones that you will see actively engaging outside of the dojo as well, taking on responsibilities, not shying from making decisions and commitments. On the other hand, dojo training partners who try to thwart you by not letting you apply the technique correctly, jumping away unrealistically early, falling over when you didn’t do anything, flinching away when you haven’t done anything, quitting their own technique before it’s complete – these people are often the ones outside of the dojo who are afraid of commitment, flaky, indecisive, escapist, melodramatic or passive-aggressive.”

This is an interesting idea; let’s face it we’d all like to think of ourselves as the former person rather than the latter; though I suspect the degree of correlation between ‘dojo Joe’ and ‘everyday-life Joe’ is probably not as consistent as this author suggests. Or is it?

We like to argue about whether martial arts training reveals character or develops it. The idea purported above suggests that character is revealed in the dojo rather than developed: the person who can’t commit to things in everyday life won’t commit to a technique in the dojo (e.g. won’t attack properly or won’t commit to being thrown); the person who is indecisive in life will also be indecisive in the dojo (e.g. hesitates to choose an appropriate technique) whereas the person who in life is confident and self-disciplined will bring those same qualities to the dojo (e.g. will work hard, focus well and defend and attack with confidence).

Is it that straight forward? Is it possible that some people may be very confident, successful and committed in their everyday lives but be a little fearful and reticent in the dojo – afraid of hurting themselves or others? Or, be rather timid and under-achieving in their private lives but come alive in the dojo because they are comfortable with the people they mix with there?

If it’s true that people bring the same characteristics to the dojo that they display in everyday life then is it possible that those characteristics can be changed/developed in the dojo and then transferred back to everyday life?

I have more questions than answers here but my own personal viewpoint is that to a great extent people do display similar characteristics inside the dojo as they do outside. I know that I am pretty much the same person inside the dojo as outside and I don’t feel my fundamental character has changed much over the last 5 years that I have been doing martial arts.

What do you think? Does the way we train in the dojo reflect the way we behave outside in our everyday lives?

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Martial arts and Christianity….

I recently read a short book that I found very disturbing. Please bear in mind that I read this book as a non-religious person and therefore have a ‘world view’ that may differ quite significantly from a person who has a world view based on religion- whether that religion be Christianity or any other.

Though I am not a Christian I thought I at least understood the basic tenants of this religion and didn’t consider myself too different from the Christians that I know, at least not culturally. After reading this book I’m not sure I understand Christianity at all and feel quite disturbed by some of the beliefs expressed.

The book I am talking about is called, Martial Arts: a Biblical Perspective, by Paul Villaneuva, M.A. It is a short, self-published e-book on the Smashwords.com website. The reason I downloaded it was because I have recently had an e-mail from someone who wanted advice on finding a suitable martial arts club for their children and as Christians it was important to them that the martial art didn’t contain any “spiritual aspects – meditation, Yin/Yang etc.”

I then stumbled across the book by accident and e-mailed the link to the guy who had contacted me –without reading it first. The blurb on the book simply said:

“A 6000 word well researched mini book on the compatibility between the Martial Arts and Christianity. This work explores the history of ancient fighting arts, the philosophies rooted in the fighting systems, the differences between traditional and non-traditional fighting schools, fitness and heath, Mixed Martial Arts or MMA, the dangers of yogic meditation, and the Biblical viewpoint concerning such practices. 

It will enlighten your understanding and give you confidence in a decision to practice or not to practice these ancient fighting arts. 

This is a must read for any Christian parent having a child enrolled in any type of fighting art school. It presents a fair and balanced viewpoint supported by documentation and Scriptural references. Many Martial arts experts were consulted and their views are outlined in a factual manner.”

It sounded exactly like the advice being sought!

Anyway, I then decided that I should probably have read the book myself before recommending it....

The Christian view held by the author seemed in my mind to be at the extreme end of the scale. It involved a lot of superstitious beliefs and as  ‘extreme’ people often do, the arguments were much polarised, always ascribing the most negative of motives to people who wish to learn internal martial arts such as tai chi; to the point of saying that such martial artists are ‘possessed by demons’ and ‘lust after additional power’. He also decries the ‘mystical mumbo-jumbo’ of traditional martial arts. He seems to think that traditional martial artists are dabbling in quasi-occult practices in an attempt to imbibe themselves with supernatural powers like ‘chi’ which enable them to move objects or levitate!

I was quite taken aback by the superstitious nonsense that this author was peddling in the name of Christianity. Do Christians really believe that they may get possessed by demons if they partake in a bit of deep breathing? If so, how do pregnant Christian women cope during labour if they have to avoid controlled breathing techniques less a demon possess them, or worse – their unborn baby? I’m just continuing the logic of this argument….

In fact it was breathing techniques that seemed to upset this guy the most, particularly during meditation or mokuso. He cautions that the act of trying to ‘empty the mind – mushin’ will allow the mind to be filled by demons – that we are purposely emptying our minds to demonic influence. He also cautions that, “A Christian should never practice exercises that focus on the breath for the purpose of emptying the mind and developing internal chi power.” Okay, so some people get a little carried away with the chi thing – but however hard they try they aren’t gaining supernatural powers and they aren’t being possessed by demons! It really is quite safe to breathe…

In his final paragraph he gives this advice:

“I do not advocate rushing out and pulling your child from the high school wrestling team because they could become demonized through this martial sport, etc. However, I would advocate pulling them off the team if their coach or other students were supplying your child with anabolic steroids or methamphetamine. What is the difference? None. Both practices wish to instil more “power” and better performance on the athlete. One uses the spiritual and demonization to accomplish this, and the other uses drugs and demonization to accomplish this. It is the lust for power that is going to lead one down the path of darkness.”

Whoa!

Why would anyone, Christian or not, believe that martial arts instructors are (knowingly or not) trying to demonise children by teaching them simple breathing exercises to help them improve their technique and maximise their natural potential? This is nature not an occult practice!

I found this book shocking and uncomfortable reading. Shocked mainly by the fact that Christians may actually still believe in the existence of actual demons (rather than just metaphorical ones, i.e. drink/drugs etc that alter mental processes and change behaviour – this is a pharmacological effect of course not a supernatural one). I tend to associate this brand of Christianity with medieval Europe not the 21^st Century.

However, if one thinks about it, these conclusions are the logical out-workings of Christian teachings. This is the problem with logic. Good logic requires sound assumptions and provable predicates. It also requires wisdom in its interpretation. If you start with an un-provable predicate (that demons exist) and an unsound assumption (demons will fill an empty mind) then it is logical to state that if you meditate to a point of achieving ‘mushin’ then “demonic forces are waiting to return to that empty, swept clean house.” From Luke 11:24-26. However, that doesn’t make it true – logic and truth don’t always make good bed fellows, not if the logic is based on un-provable predicates and unsound assumptions, as in this case.

The other unsound assumption made in this book is that martial artists, particularly those practising ‘internal arts’ (who must be power crazed individuals if the book is to be believed), have the worst of all motives for practising their art. That it is all about power acquisition, superiority, ego and occult practice. This is how politicians argue isn’t it – make yourself look better by painting the opposition in the worst possible light. Yet, anyone following a martial art, including the spiritual aspects of training, know that their core purpose is one of losing ego, gaining self-control and showing compassion and humility. This is not the picture of martial arts painted in this book.

The book claims to be a balanced account, a useful tool for the Christian family looking for a martial art for their child that won’t demonise them. However, to me as a non-Christian, this book has taught me some unpalatable truths about Christian doctrine and was anything but balanced!

Are the arguments expressed in this book a true reflection of what the average Christian would believe or is this author very extreme in his teachings? You may want to read the book yourself first (it’s only 6000 words and costs 99 US cents or 64p). Here’s the link: http://www.smashwords.com/books/view/85467

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A beginner's mindset....

Yesterday I read a comment left on one of my recent posts, Joint locking – how useful is it really? by an anonymous commenter, which accused me of having a ‘beginner’s mindset’. I say accused because the tone on the comment was clearly an attempt to patronise or insult me.

This is the offending part of the comment :

“…….I find this discussion rather sterile and representative of a beginner's mindset: take this question to your sensei, if he/she can't show it follow my previous advice. 

I don't mean to be condescending but from what you've written it's clear your understanding of this subject is rather limited: …….”

(This is just an excerpt from the comment; visit the post to read the entire comment)

At first I was a little taken back by the comment but after thinking about it for a few minutes I realised that being told I had a beginner’s mindset was in fact very high praise! It meant that I was open-minded, my cup isn’t yet full, I can still learn new things, gain new understanding….

Actually I don’t thing Anonymous meant that at all but he/she is wrong in thinking that a beginner’s mindset is a bad thing in a martial artist.

Maintaining a beginner’s mindset is a Zen concept called shoshin.  It refers to having an attitude of openness, eagerness, and lack of preconceptions when studying a subject, even when studying at an advanced level, just as a beginner in that subject would.

Zen teacher, Shunryu Suzuki said, “In the beginner's mind there are many possibilities, in the expert's mind there are few.”

There are clearly many advantages to maintaining a beginner’s mind: curiosity, openness, enthusiasm, creativity…… Unfortunately, the person with the ‘expert mind’ becomes the opposite of this: – un-inquiring, closed mined, stilted, un-creative – arrogant even.

Clearly the concept of shoshin has spread far and wide. A quick google on ‘beginner’s mindset’ found articles promoting the concept on a range of activities including swimming, software production, yoga and advertising. Each of the experts in these fields was promoting the idea of maintaining a beginner’s mindset to improve one’s ability in the respective field of practice.

All I can say to Anonymous is thank you for noticing that I have a beginner’s mindset. Clearly I am still on the right path in my martial arts studies.

Do you have a beginner’s mindset?

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Why do we.........perform Mokuso?

Do you perform mokuso (moh-kso) during the opening and closing ceremonies of your martial arts class? Do you regard it as just a part of one of those quaint Japanese rituals that you’re expected to participate in when you practice a traditional martial art, or do you think it has real value in preparing you for training and enhancing your performance of martial arts?

If you regard mokuso as merely a traditional ritual then you are probably just going through the motions of performing it and are gaining no benefit from doing so.

So what is this mokuso thing about?

Mokuso is quiet reflection, concentration or meditation. It is generally performed whilst kneeling in seiza at the beginning and/or end of a martial arts class. The purpose of mokuso is to quieten the mind, stabilise the emotions and release tension from the body.

Quieten the mind: You can’t effectively practice a martial art if your mind is filled with the events of the day or things you’ve got to do later. Mokuso allows you to empty your mind of these extraneous thoughts and concentrate on the training you are about to embark on.

Stabilise the emotions: Perhaps you’ve had a bad day and are upset or angry with someone or perhaps you are worried about something. These negative emotions can impinge on your ability to train effectively. Mokuso enables you to let these feelings go so that you become emotionally stable and better able to concentrate on your training without distraction or excess aggression.

Release tension from the body: At the beginning of training, particularly if you have been rushing around to get there your muscles may be tense. Mokuso gives you a few minutes to relax and let the tension go through a process of slow controlled breathing. A tense body will not perform well and may lead to an increased risk of injury.

So, how do we do mokuso?

Effective mokuso requires good posture, correct breathing and focus on the task. Some will say that mokuso is performed to enable you to achieve a state of mushin (empty mind) but that is rather a tall order in the 1-2 minutes you are likely to spend doing it. To be able to put oneself into a state of mushin quickly takes years of training and prolonged periods of meditation, so don’t expect miracles after 2 minutes of mokuso!

Posture:  Mokuso is generally done kneeling in seiza when it is performed in a martial arts class but it can be done sitting on a chair or even lying down. The important thing is that the spine is properly aligned and you are comfortable, so if you are in seiza make sure you are upright and your arms rest comfortably on your lap.

Breathing: Correct breathing is important for several reasons – it fills the lungs fully with air, oxygenating the blood; it helps release tension from the muscles; it gives you a focus on which to concentrate which in turn helps you to rid your mind of extraneous thoughts and negative emotions.

You should breath in through your nose steadily, hold the breath for a couple of seconds and then breathe out slowly through the mouth. The whole cycle should take 10 – 15 seconds. The breaths should be deep, filling the abdomen. Counting the breaths is a good way of maintaining concentration on the task.

Focus on the task: You only have a minute or two in mokuso to prepare the mind and body for training so it is important to maintain focus and not let your mind wander. Remember you are not trying to empty the mind just quieten it and shed those negative emotions. Focus on your breathing and let your muscles relax. Visualise negative thoughts and emotions draining away from your body. Some people find focusing a soft gaze on the floor a couple of metres ahead of them a useful way to maintain concentration and not be distracted by other people in the dojo. Others prefer to shut their eyes completely.

To be effective mokuso takes practice. You can practice mokuso outside the dojo as well where you may have more time to spend on it. Over time you should find your practice of mokuso enables you to prepare your mind and body for training very quickly, allowing you to control the ebb and flow of your emotions and enhance your practice of your chosen martial art.

So, do you still think it’s just a quaint Japanese ritual performed at the beginning and end of class?

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