Chinese Martial Arts

Training

Chinese martial arts training consists of the following components: basics, forms, applications and weapons; different styles place varying emphasis on each component. In addition, philosophy, ethics and even medical practice are highly regarded by most Chinese martial arts. A complete training system should also provide insight into Chinese attitudes and culture.

Basics

The Basics are a vital part of any martial training, as a student cannot progress to the more advanced stages without them. Basics are usually made up of rudimentary techniques, conditioning exercises, including stances. Basic training may involve simple movements that are performed repeatedly; other examples of basic training are stretching, meditation, striking, throwing, or jumping. Without strong and flexible muscles, management of Qi or breath, and proper body mechanics, it is impossible for a student to progress in the Chinese martial arts. A common saying concerning basic training in Chinese martial arts is as follows:

Train Both Internal and External

External training includes the hands, the eyes, the body and stances. Internal training includes the heart, the spirit, the mind, breathing and strength.

Stances

Stances (steps) are structural postures employed in Chinese martial arts training. They represent the foundation and the form of a fighter’s base. Each style has different names and variations for each stance. Stances may be differentiated by foot position, weight distribution, body alignment, etc. Stance training can be practiced statically, the goal of which is to maintain the structure of the stance through a set time period, or dynamically, in which case a series of movements is performed repeatedly. The Horse stance (qí ma bù/ma bù) and the bow stance are examples of stances found in many styles of Chinese martial arts.

Meditation

In many Chinese martial arts, meditation is considered to be an important component of basic training. Meditation can be used to develop focus, mental clarity and can act as a basis for qigong training.

Use of Qi

The concept of qi or ch’i is encountered in a number of Chinese martial arts. Qi is variously defined as an inner energy or “life force” that is said to animate living beings; as a term for proper skeletal alignment and efficient use of musculature (sometimes also known as fa jin or jin); or as a shorthand for concepts that the martial arts student might not yet be ready to understand in full. These meanings are not necessarily mutually exclusive. The existence of qi as a measurable form of energy as discussed in traditional Chinese medicine has no basis in the scientific understanding of physics, medicine, biology or human physiology.

There are many ideas regarding the control of one’s qi energy to such an extent that it can be used for healing oneself or others. Some styles believe in focusing qi into a single point when attacking and aim at specific areas of the human body. Such techniques are known as dim mak and have principles that are similar to acupressure.

Luc Paquin

Chinese Martial Arts

Styles

China has a long history of martial arts traditions that includes hundreds of different styles. Over the past two thousand years many distinctive styles have been developed, each with its own set of techniques and ideas. There are also common themes to the different styles, which are often classified by “families” (jia), “sects” (pai) or “schools” (men). There are styles that mimic movements from animals and others that gather inspiration from various Chinese philosophies, myths and legends. Some styles put most of their focus into the harnessing of qi, while others concentrate on competition.

Chinese martial arts can be split into various categories to differentiate them: For example, external and internal. Chinese martial arts can also be categorized by location, as in northern and southern as well, referring to what part of China the styles originated from, separated by the Yangtze River (Chang Jiang); Chinese martial arts may even be classified according to their province or city. The main perceived difference between northern and southern styles is that the northern styles tend to emphasize fast and powerful kicks, high jumps and generally fluid and rapid movement, while the southern styles focus more on strong arm and hand techniques, and stable, immovable stances and fast footwork. Examples of the northern styles include changquan and xingyiquan. Examples of the southern styles include Bak Mei, Wuzuquan, Choy Li Fut and Wing Chun. Chinese martial arts can also be divided according to religion, imitative-styles, and family styles such as Hung Gar. There are distinctive differences in the training between different groups of the Chinese martial arts regardless of the type of classification. However, few experienced martial artists make a clear distinction between internal and external styles, or subscribe to the idea of northern systems being predominantly kick-based and southern systems relying more heavily on upper-body techniques. Most styles contain both hard and soft elements, regardless of their internal nomenclature. Analyzing the difference in accordance with yin and yang principles, philosophers would assert that the absence of either one would render the practitioner’s skills unbalanced or deficient, as yin and yang alone are each only half of a whole. If such differences did once exist, they have since been blurred.

Luc Paquin

Chinese Martial Arts

Modern History

People’s Republic

Chinese martial arts experienced rapid international dissemination with the end of the Chinese Civil War and the founding of the People’s Republic of China on October 1, 1949. Many well known martial artists chose to escape from the PRC’s rule and migrate to Taiwan, Hong Kong, and other parts of the world. Those masters started to teach within the overseas Chinese communities but eventually they expanded their teachings to include people from other ethnic groups.

Within China, the practice of traditional martial arts was discouraged during the turbulent years of the Chinese Cultural Revolution (1969-1976). Like many other aspects of traditional Chinese life, martial arts were subjected to a radical transformation by the People’s Republic of China to align them with Maoist revolutionary doctrine. The PRC promoted the committee-regulated sport of Wushu as a replacement for independent schools of martial arts. This new competition sport was disassociated from what was seen as the potentially subversive self-defense aspects and family lineages of Chinese martial arts.

In 1958, the government established the All-China Wushu Association as an umbrella organization to regulate martial arts training. The Chinese State Commission for Physical Culture and Sports took the lead in creating standardized forms for most of the major arts. During this period, a national Wushu system that included standard forms, teaching curriculum, and instructor grading was established. Wushu was introduced at both the high school and university level. The suppression of traditional teaching was relaxed during the Era of Reconstruction (1976-1989), as Communist ideology became more accommodating to alternative viewpoints. In 1979, the State Commission for Physical Culture and Sports created a special task force to reevaluate the teaching and practice of Wushu. In 1986, the Chinese National Research Institute of Wushu was established as the central authority for the research and administration of Wushu activities in the People’s Republic of China.

Changing government policies and attitudes towards sports in general led to the closing of the State Sports Commission (the central sports authority) in 1998. This closure is viewed as an attempt to partially de-politicize organized sports and move Chinese sport policies towards a more market-driven approach. As a result of these changing sociological factors within China, both traditional styles and modern Wushu approaches are being promoted by the Chinese government.

Chinese martial arts are an integral element of 20th-century Chinese popular culture. Wuxia or “martial arts fiction” is a popular genre that emerged in the early 20th century and peaked in popularity during the 1960s to 1980s. Wuxia films were produced from the 1920s. The Kuomintang suppressed wuxia, accusing it of promoting superstition and violent anarchy. Because of this, wuxia came to flourish in British Hong Kong, and the genre of kung fu movie in Hong Kong action cinema became wildly popular, coming to international attention from the 1970s. The genre declined somewhat during the 1980s, and in the late 1980s the Hong Kong film industry underwent a drastic decline, even before Hong Kong was handed to the People’s Republic in 1997. In the wake of Crouching Tiger, Hidden Dragon (2000), there has been somewhat of a revival of Chinese-produced wuxia films aimed at an international audience, including Hero (2002), House of Flying Daggers (2004) and Reign of Assassins (2010).

Luc Paquin

Chinese Martial Arts

Modern History

Republican Period

Most fighting styles that are being practiced as traditional Chinese martial arts today reached their popularity within the 20th century. Some of these include Baguazhang, Drunken Boxing, Eagle Claw, Five Animals, Xingyi, Hung Gar, Monkey, Bak Mei Pai, Praying Mantis, Fujian White Crane, Jow Ga, Wing Chun and Taijiquan. The increase in the popularity of those styles is a result of the dramatic changes occurring within the Chinese society.

In 1900-01, the Righteous and Harmonious Fists rose against foreign occupiers and Christian missionaries in China. This uprising is known in the West as the Boxer Rebellion due to the martial arts and calisthenics practiced by the rebels. Empress Dowager Cixi gained control of the rebellion and tried to use it against the foreign powers. The failure of the rebellion led ten years later to the fall of the Qing Dynasty and the creation of the Chinese Republic.

The present view of Chinese martial arts are strongly influenced by the events of the Republican Period (1912-1949). In the transition period between the fall of the Qing Dynasty as well as the turmoil of the Japanese invasion and the Chinese Civil War, Chinese martial arts became more accessible to the general public as many martial artists were encouraged to openly teach their art. At that time, some considered martial arts as a means to promote national pride and build a strong nation. As a result, many training manuals were published, a training academy was created, two national examinations were organized as well as demonstration teams travelled overseas, and numerous martial arts associations were formed throughout China and in various overseas Chinese communities. The Central Guoshu Academy (Zhongyang Guoshuguan) established by the National Government in 1928 and the Jing Wu Athletic Association founded by Huo Yuanjia in 1910 are examples of organizations that promoted a systematic approach for training in Chinese martial arts. A series of provincial and national competitions were organized by the Republican government starting in 1932 to promote Chinese martial arts. In 1936, at the 11th Olympic Games in Berlin, a group of Chinese martial artists demonstrated their art to an international audience for the first time.

The term Kuoshu (or Guoshu, meaning “national art”), rather than the colloquial term gongfu was introduced by the Kuomintang in an effort to more closely associate Chinese martial arts with national pride rather than individual accomplishment.

Luc Paquin

Chinese Martial Arts

Shaolin and Temple-Based Martial Arts

The Shaolin style of kung fu is regarded as one of the first institutionalized Chinese martial arts. The oldest evidence of Shaolin participation in combat is a stele from 728 CE that attests to two occasions: a defense of the Shaolin Monastery from bandits around 610 CE, and their subsequent role in the defeat of Wang Shichong at the Battle of Hulao in 621 CE. From the 8th to the 15th centuries, there are no extant documents that provide evidence of Shaolin participation in combat.

Between the 16th and 17th centuries, at least forty sources exist to provide evidence both that monks of Shaolin practiced martial arts, and that martial practice became an integral element of Shaolin monastic life. The earliest appearance of the frequently cited legend concerning Bodhidharma’s supposed foundation of Shaolin Kung Fu dates to this period. The origin of this legend has been traced to the Ming period’s Yijin Jing or “Muscle Change Classic”, a text written in 1624 attributed to Bodhidharma.

References of martial arts practice in Shaolin appear in various literary genres of the late Ming: the epitaphs of Shaolin warrior monks, martial-arts manuals, military encyclopedias, historical writings, travelogues, fiction and poetry. However these sources do not point out to any specific style originated in Shaolin. These sources, in contrast to those from the Tang period, refer to Shaolin methods of armed combat. These include a skill for which Shaolin monks became famous: the staff (gùn, Cantonese gwan). The Ming General Qi Jiguang included description of Shaolin Quan Fa (Wade-Giles: Shao Lin Ch’üan Fa; literally: “Shaolin fist technique”; Japanese: Shorin Kempo) and staff techniques in his book, Ji Xiao Xin Shu, which can translate as New Book Recording Effective Techniques. When this book spread to East Asia, it had a great influence on the development of martial arts in regions such as Okinawa and Korea.

Luc Paquin

Chinese Martial Arts

Early History

The earliest references to Chinese martial arts are found in the Spring and Autumn Annals (5th century BCE), where a hand-to-hand combat theory, one that integrates notions of “hard” and “soft” techniques, is mentioned. A combat wrestling system called juélì or jiaolì is mentioned in the Classic of Rites. This combat system included techniques such as strikes, throws, joint manipulation, and pressure point attacks. Jiao Di became a sport during the Qin Dynasty (221-207 BCE). The Han History Bibliographies record that, by the Former Han (206 BCE – 8 CE), there was a distinction between no-holds-barred weaponless fighting, which it calls shoubó , for which training manuals had already been written, and sportive wrestling, then known as juélì. Wrestling is also documented in the Shi Jì, Records of the Grand Historian, written by Sima Qian (ca. 100 BCE).

In the Tang Dynasty, descriptions of sword dances were immortalized in poems by Li Bai. In the Song and Yuan dynasties, xiangpu contests were sponsored by the imperial courts. The modern concepts of wushu were fully developed by the Ming and Qing dynasties.

Philosophical Influences

The ideas associated with Chinese martial arts changed with the evolution of Chinese society and over time acquired some philosophical bases: Passages in the Zhuangzi, a Daoist text, pertain to the psychology and practice of martial arts. Zhuangzi, its eponymous author, is believed to have lived in the 4th century BCE. The Dao De Jing, often credited to Lao Zi, is another Taoist text that contains principles applicable to martial arts. According to one of the classic texts of Confucianism, Zhou Li, Archery and charioteering were part of the “six arts” (Pinyin: liu yi, including rites, music, calligraphy and mathematics) of the Zhou Dynasty (1122-256 BCE). The Art of War, written during the 6th century BCE by Sun Tzu, deals directly with military warfare but contains ideas that are used in the Chinese martial arts.

Daoist practitioners have been practicing Tao Yin (physical exercises similar to Qigong that was one of the progenitors to T’ai chi ch’uan) from as early as 500 BCE. In 39-92 CE, “Six Chapters of Hand Fighting”, were included in the Han Shu (history of the Former Han Dynasty) written by Pan Ku. Also, the noted physician, Hua Tuo, composed the “Five Animals Play” – tiger, deer, monkey, bear, and bird, around 220 CE. Daoist philosophy and their approach to health and exercise have influenced the Chinese martial arts to a certain extent. Direct reference to Daoist concepts can be found in such styles as the “Eight Immortals,” which uses fighting techniques attributed to the characteristics of each immortal.

Luc Paquin

Chinese Martial Arts

Chinese martial arts, which are called kung fu (Pinyin: gong fu) or wushu, are a number of fighting styles that have developed over the centuries in China. These fighting styles are often classified according to common traits, identified as “families” (jia), “sects” (pài) or “schools” (mén) of martial arts. Examples of such traits include physical exercises involving animal mimicry, or training methods inspired by Chinese philosophies, religions and legends. Styles that focus on qi manipulation are called internal (nèijiaquán), while others that concentrate on improving muscle and cardiovascular fitness are called “external” (wàijiaquán). Geographical association, as in northern (beiquán) and “southern” (nánquán), is another popular classification method.

Terminology

Kung fu and wushu are loanwords from Chinese that, in English, are used to refer to Chinese martial arts. However, the Chinese terms kung fu and wushu; (Cantonese: móuh-seuht) have distinct meanings. The Chinese equivalent of the term “Chinese martial arts” would be Zhongguo wushu (Pinyin: zhongguó wushù).

In Chinese, the term kung fu refers to any skill that is acquired through learning or practice. It is a compound word composed of the words (gong) meaning “work”, “achievement”, or “merit”, and (fu) which is a particle or nominal suffix with diverse meanings.

Wushù literally means “martial art”. It is formed from the two words (wu), meaning “martial” or “military” and (shù), which translates into “discipline”, “skill” or “method.” The term wushu has also become the name for the modern sport of wushu, an exhibition and full-contact sport of bare-handed and weapons forms, adapted and judged to a set of aesthetic criteria for points developed since 1949 in the People’s Republic of China.

Quan fa is another Chinese term for Chinese martial arts. It means “fist principles” or “the law of the fist” (quan means “boxing” or “fist” [literally, curled hand], and fa means “law”, “way” or “study”). The name of the Japanese martial art Kenpo is represented by the same characters.

Legendary Origins

According to legend, Chinese martial arts originated during the semi-mythical Xia Dynasty more than 4,000 years ago. It is said the Yellow Emperor Huangdi (legendary date of ascension 2698 BCE) introduced the earliest fighting systems to China. The Yellow Emperor is described as a famous general who, before becoming China’s leader, wrote lengthy treatises on medicine, astrology and the martial arts. One of his main opponents was Chi You who was credited as the creator of jiao di, a forerunner to the modern art of Chinese Wrestling.

Luc Paquin

Kung fu/Kungfu or Gung fu/Gongfu is a Chinese term referring to any study, learning, or practice that requires patience, energy, and time to complete, often used in the West to refer to Chinese martial arts. It is only in the late twentieth century, that this term was used in relation to Chinese martial arts by the Chinese community. The Oxford English Dictionary defines the term “kung-fu” as “a primarily unarmed Chinese martial art resembling karate.” This illustrates how the meaning of this term has been changed in English. The origin of this change can be attributed to the misunderstanding or mistranslation of the term through movie subtitles or dubbing.

In its original meaning, kung fu can refer to any skill achieved through hard work and practice, not necessarily martial arts. The Chinese literal equivalent of “Chinese martial art” would be zhongguó wushù.

In Chinese, gongfu is a compound of two words, combining (gong) meaning “work”, “achievement”, or “merit”, and (fu) which is alternately treated as being a word for “man” or as a particle or nominal suffix with diverse meanings (the same character is used to write both). A literal rendering of the first interpretation would be “achievement of man”, while the second is often described as “work and time/effort”. Its connotation is that of an accomplishment arrived at by great effort of time and energy. In Mandarin, when two “first tone” words such as gong and fu are combined, the second word often takes a neutral tone, in this case forming gongfu.

Originally, to practice kung fu did not just mean to practice Chinese martial arts. Instead, it referred to the process of one’s training – the strengthening of the body and the mind, the learning and the perfection of one’s skills – rather than to what was being trained. It refers to excellence achieved through long practice in any endeavor. This meaning can be traced to classical writings, especially those of Neo-Confucianism, which emphasize the importance of effort in education.

However, the phrase (kung fu wu shu) does exist in Chinese and could be (loosely) translated as “the skills of the martial arts”.

Luc Paquin

Martial Arts and Spirituality

Your spirit shows itself when you stop putting things off. Without fearing what is about to happen, simply being in the moment, naturally. We’ve all had the experience of getting up in front of a crowd to give a talk or present something. Maybe we allowed ourselves to be intimidated by the crowd, kind of shinking inside of ourselves. Not being the best showman we could be. We didn’t have the “showman’s spirit”. We didn’t allow ourselves to do as well as we could. We just didn’t have enough “spirit” to make the best presentation we could. Spiritual practice’s are those that teach you to except what is happening and who you are in order to let yourself, your spirit, shine through. When you are coming from a spiritual place you are acting without fear, worry, doubt, or any kind of dependence on what will happen next, you are simply being you, right now.

Understanding spirit, and spirituality in this way; its connection to the martial arts is undeniable. Martial situations are ones that require strong spirit. If your spirit isn’t strong you’ll never get through extreme difficulty’s. If your spirit isn’t strong it’s impossible to come through tragedy and not be a victim. And for these very reasons Martial practices make wonderful training grounds for the spirit. Lending the martial arts to being a wonderful spiritual practice. Most religions and non-martial spiritual schools have to add practices in order to train the spirit. Challenges and difficulties must be faced in order to strengthen your spirit. Non-martial spiritual traditions add things like: abstinence, fasting, tithing, worship, routine, strict moralities etc. in order to challenge their practitioners. Martial practices however have a built in set of challenges: fighting, physical fatigue, and habitual practice are the necessities of a martial method. Practices like these make simple sense in the martial arts. You never have to ask, “why do I need to be in good physical shape”, “Why do I actually need to test my skills against someone”, or “why do I need to train so much”. The reasons are clear, if you want to be good, you’ll have to do these things. You must use your spirit to get through these rigors, this trains the spirit. It’s hard to hide behind lies, and clever excuses, if you’re not training hard, it’s clear that your spirit is not in the practice.

The great thing about spiritual training is that it will naturally start to spill over into the rest of your life. When you honestly take on training in the martial arts, you take on a spiritual practice that makes you a stronger person. Dealing with things directly and honestly starts to be much less challenging. When you willingly participate in physical conflict, dealing with the grumpy bus boy suddenly isn’t a big deal. When you force yourself to joyfully except vigorous exercise, doing yard work is no problem. A strong spirit is useful in all facets of life, and will do far more for you then make you a good fighter.

You must pay attention to this. You must actually make Spirituality a practice. If you fight simply because you’re mad, or “want too” you’re not training your spirit. You are simply giving in to an indulgence. If you show up at your Dojo and simply go through the motions, you’re not training your spirit. If you get excited and feed your ego every time you pin someone, or give them a big throw, complaining every time you are thrown, you’re not training your spirit. You must stay ever mindful, taking care in all of your training. This will make your practice something phenomenal. Something that will strengthen your spirit, and increase your martial ability. Eventually there will be no more “spirit of giving”, or “fighting spirit”, because everything you do will involve spirit. Giving you something we could all use a little more of in our lives, Joy.

Christopher Hein

Luc Paquin

Martial Arts and Spirituality

Martial arts and spirituality. What does that even mean? This is a question almost all of us ask. But few of us ever get any real answers. Some say it’s mixing religions such as Christianity or Islam with martial arts. Some think it’s dressing up in flowing clothes, spouting koans, and seeming esoteric. Some say it’s simply, “a bunch of crap”.
However I believe It isn’t any of these things.

To understand the relationship between Martial arts and spiritually, you must first understand what each of them are on their own. Most of us pretty much understand, or at least have a clear concept of what the martial arts are. I’ll define it here as the study of physical conflict. But there are lots of reasonable definitions. Most of us have spent enough time with the martial arts, that we have a pretty clear definition, at least for ourselves. It’s spirituality that many of us have a hard time with.

To many, spirituality is simply going to church and reading the bible. While these things are spiritual things, they are part of a religion, and not the spirituality itself. A religion is a school of spirituality. The main goal of these schools is to put people in touch with their spirituality. The practices of a religion (prayer, bible reading, church services, worship etc.) are designed to put you in touch with your spirituality, but they are not the spirituality itself. By adding the practices of your religion to your martial arts, you are not working with spirituality, you are simply adding more practices. Which most martial arts systems already have more then enough of. Religion’s are to spirituality as Martial arts are to fighting. They are schools that point to a thing, but not the thing itself. Mixing the practices of a religion into your martial arts doesn’t train your spirit.

The trappings of spirituality are not the spirit. While different physical objects can help evoke your spirit, they are not the spirit itself. Wearing a Zen masters robes certainly does not make you a Zen master. Reciting words and incantations that you don’t understand does not make you a spiritual person. Seeming aloof and exotic to other people doesn’t do a thing for your spirituality either. It starts with you.Your spirit is at the very core of what you are. So how could you find it in things outside of yourself?

Because of our tendency to confuse spirit with practices and trappings, many of us come to the conclusion that spirituality is just a bunch of nonsense and doesn’t exist at all. However if you look to the normal instead of the extreme we can readily see examples of spirit in our daily lives. Some common indications of spirit are: “the spirit of giving”, “the Christmas spirit”, “Fighting spirit”, etc. We all understand these examples, and accept them with little doubt as to their existence. The reason is because we’ve all experienced them or seen them in our lives. We don’t think of these things as being different or special, they are just part of life.

Spirit is complete manifestation of true self. Let’s look at it in terms of “the spirit of giving”. Most all of us have been over taken by this at one time or another, and are quite familiar with it. We know that it is a feeling of joyful giving. It can seem almost addictive. You just start giving things, maybe even expensive or important things, to people you care about. Every part of you wants to give. Once you surrender to your spirit, everything seems to come together for you. The same can be said of “fighting spirit”. When someone has a strong fighting spirit, they except the fact that they are in the midst of struggle. In fact they happily engage, excepting what is happening, exhibiting a kind of joy. They do this even in the face of agony or defeat.

Christopher Hein

Luc Paquin