The Definition of a Truly Great Martial Arts Practitioner
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We all spend an enormous amount of time Buddhist Martial Art's exercises by learning old chinese texts and teachnings of Chinese Martial Arts Masters and Great Real Teachers as well as the buddhist scriptures and sutras. Based on this coutinous learning, we think we see whether we can see "quality in movements", "power and harmony", "coordination", "spirit, rhythm and style" but the fundamental thing we are not seeing and what truly defines whether they are masters of their movement or not is WuDe (æŠćŸ·) â Martial Morality. When someone start to practice Chinese Martial Arts, this should be the first thing we all learn as martial arts practitioner. And paralell with this, need to learn more about an other important thing, the Six Paramitas (ć æłąçŸ è), which is fundamental practicing way of the Buddha. According to our approach, the Buddhist teaching is that what things are, how we live in life, what and how we think, act... and this is, what the Buddism is the one of the most important for all People. Without Buddhist teachning the practitioner can't walk on the Real Way.
Because the WuDe (æŠćŸ·) is the cornerstone of traditional Chinese Martial Arts by practicing of Six Paramitas (ć æłąçŸ è) whereby we combine our thoughts and our actions in everything we do, and in so doing become better human beings. We should be a shining example of why everyone should practice some form of gongfu styles and why everyone should embrace this amazing art. So what should we be looking for in ourselves and others? Essentially, this is a combination of actions and thoughts, therefore the buddhist teaching also helps and protects you as well.
Hopefully you will now understand what it means to be a martial arts practitioner, what to look for in yourself and others, but more importantly, have a solid philosophical framework to mould how you approach life. Real Martial Arts practice transcends the training hall and should be evident in how you treat yourself and others every day of your life. And the buddhist teaching helps and protects you as well, paralel with your exercises.
Now, You can learn more about what the Definition of a Truly Martial Arts Practitioner
to be humble (è°Š â QiÄn, humility)
The taller the bamboo grows, the lower it bows
Probably the single most difficult thing to achieve in todayâs narcissistic world and yet the most important if we want to genuinely perfect anything in our lives. If you believe you are great, you will stop working on honing your skills, you will ride the wave of adoration, you will believe what others say, you will become complacent, and never move further than the point at which you considered you were perfect. For any genuine martial arts practitioner, you are never perfect, you will never know everything, you can always learn more, you are always working on how to improve on what you do. You should be ready to listen to anyone who can give you insights or that magical âgolden nuggetâ to further your development.
The thing we must always remember is that those magic realisations donât necessarily come from the greatest teacher or master... they can come from the most unexpected place. Listen, watch and above all think, about what anyone who is on the journey has to say. They may not have been studying as long as you, they may not have won a gold medal or been recognised for their achievements but maybe, just maybe, theyâve found a small piece of the puzzle that will fundamentally change how you approach your practice. So, make sure you take on board what they have to say, but most importantly, thank them for their insights. Donât look down on people, look up! The sky is always brighter than the earth.
However, be wary of people who have too much advice to give you. Are they sharing their knowledge with respect or are they being egotistical in believing they know more than you do? If itâs the latter then they are clearly not your best teacher. Perhaps you should consider looking elsewhere for information. Some of the greatest teachers and masters will give you information with the caveat âin my experienceâ, âfrom my learningsâ, âwhat my teacher taught meâ, and pass on the information not as a dictum but as a gift for you to do with as you wish. Listen to them carefully, as they wonât give you a lot as they donât necessarily believe they have a lot to give, but what they have got they will share with you unconditionally. Perhaps the Western proverb âThe empty vessel makes the most noiseâ is something we should consider both in our own actions and in the actions of others.
to be loyal (ćż - ZhĆng, loyalty)
This is a very traditional concept both in Eastern and Western culture, but for some, it is seen as almost obsolete thinking in the 21st Century. However, loyalty still has a role to play in the life of a wushu practitioner, even if itâs not in the form it used to have when Confucianist and Taoist philosophies dominated the Chinese Martial Arts in the West.
It would be more appropriate to think of it as âcommitmentâ as opposed to âloyaltyâ. When we think of WÇDĂ© Loyalty we should think of being committed to the art, committed to the integrity of the art, committed to our practice and training, committed to our teacherâs instructions, committed to the philosophy of our teacher, the teacher being committed to our journey, and us being committed to our personal journey throughout our studies.
Once upon a time, ZhĆng would necessitate an unwavering devotion to your teacher, no matter what: following instructions without question and being prepared to do absolutely anything a teacher asked of you, even if that teacher was ânot of good characterâ. Clearly, times have changed. However, we seem to have gone too far the other way, where students feel they can âchop and changeâ teachers and philosophies as often as they change their social media feeds. The end result is that the student has a pastiche of knowledge that is in no way complete or cohesive. They think itâs complete but they havenât stayed with one teacher long enough to learn what the teacher has to impart in the timeframe the teacher believes is of the greatest benefit to the student. A good teacher will always tell a student when itâs time for them to move on... when the student must continue their journey with someone else. Again, we come back to WÇDĂ©. If a teacher truly embraces WÇDĂ© then you know they will always do the right thing by you so do the right thing by them. You will definitely be the loser if you donât; wasting a lot of time, money and effort chasing something you donât really understand, being taught by people who commit to you as much as you are committing to them!
There is a famous Chinese Fable that may help you to understand why loyalty is so important in the martial arts and why, without it, you wonât learn all that you should:
âOnce upon a time, in the depths of a mountain range, there lived a tiger. He was a very strong tiger, but, thanks to the fact that he was unusually clumsy, he could hardly ever catch any animals.
One day he went out from his cave to look for food. As he went along he saw a cat speeding towards him, coming down the mountainside. The cat's swift and easy movements were the envy of the tiger, who thought to himself, "Wouldn't it be fine if I were as clever as that cat!"
He went to the cat and said pleadingly, "Honored Teacher Cat, could you teach me how to climb the mountain as well as you do?"
Knowing that tigers are wicked at heart, the cat was afraid that if she taught him all she knew, then probably her own life would be in danger. She therefore shook her head and said, rather hesitatingly, "I don't think I'd better. If I do, how do I know you'll not use your knowledge against me?"
The tiger behaved fawningly, and kowtowed deeply to the cat.
"Honored Teacher Cat," he said, "I am truly one of my word. If you will be so kind as to teach me, I will not betray your goodness. And afterwards, if anyone should bully you, I shall crush him to death."
Hoodwinked by these honeyed words, the cat began to be sympathetic. She put her head on one side and said, "All right. If you really promise that, and are sure you will not be ungrateful, I'll teach you."
The tiger was overjoyed. He waved his tail and knelt down in front of her, saying, "In future, when I have mastered all the skills of climbing hills and catching animals, I shall never forget you, my teacher. May I fall into the deepest gully and be crushed to death myself if I am ever unkind to you!"
He kept his word for some time, and behaved to the cat as one should behave to a teacher. Every day from dawn to dusk the cat did her best to teach her pupil. Very soon she had taught him all her tricks except one. The tiger was very pleased with himself, and highly satisfied with the cat as a teacher.
Then one day, when he came to his teacher for further instruction, he looked at the cat's plump body, and his mouth began to water. What a good meal she would make! But the cat was fully aware of his bad intentions. She decided to give him a test.
"I have taught you all I know," she said. "You need no further lessons."
The tiger thought his chance had come. "Aha!" he said to himself. "This fat little cat will not escape my claws now!" But he thought he had better make sure that he had not misunderstood her, so he asked again, "Honored Teacher Cat, are you certain you have taught me everything?"
"Yes, everything!" said the wily cat.
An idea flashed into the tiger's head, and his eyes sparkled. "Teacher," said he, "what is that there on the tree?"
As the cat turned her head to look, the tiger, his jaws wide open and his claws out, threw himself upon her. But as quickly the cat ran up the tree.
The cat sat up in the tree, and said indignantly, "Well! You ungrateful creature! Your word is worth nothing. It was lucky for me that I had been prudent enough not to teach you how to climb trees. If I had taught you that, I see, you would have eaten me by now."
The tiger flew into a rage and flung himself repeatedly at the tree. But he did not know how to climb it. He tried to gnaw it down, but the trunk was so thick that he could make no impression on it. The cat skipped about in the branches, now and then tantalizing him by sitting down to wash, or look at him. The tiger grew angrier and angrier, and raged about, but there was nothing he could do. Finally the cat jumped easily to another tree, and then another, until she had vanished.
All the tiger's wicked schemes came to naught, and all he could do was to make his way up the mountain again."
Think about it carefully and decide whether you want to be a Tiger or a Cat. If you show true loyalty as a student and have found a teacher who embraces WÇDĂ© as a way of life, there will be no reason why you will not become a Cat. That said, in following your quest remember the Greek Fable âBeware of the Wolf in Sheepâs Clothingâ.
Respect (瀌 â LÇ)
Respect out of fear is never genuine; reverence out of respect is never false.
Respect is defined as having due regard for the feelings, wishes and rights of others and of ourselves. In living a respectful life we must balance our own needs with those of the people around us, and in so doing, every individual will have a sense of place and self-worth. Respect starts from within but that doesnât mean being selfish. If we can genuinely respect and honour ourselves and our own values, then we should and must respect others and their principles, and back and forth it goes.
If you donât respect yourself how can you possibly focus on improving your skills, commit to practice and to learning what you need to learn. Furthermore, if you donât respect your teacher and fellow classmates how can you absorb the knowledge and support that is being offered.
In China, respect for teachers, parents and people of authority is a given. Itâs part of Confucianist philosophy that is still the cornerstone of Chinese culture. However, in Western culture today, particularly in Australia, where the author resides, respect from others is not a right: it must be earned. So, what are you doing to earn respect in the martial arts? Consider that question carefully. Are you commanding respect because youâve won medals, attained a particular grading or think you are âbetterâ than everyone else? Itâs not good enough to command respect... you must earn it.
The Confucian philosophy of respectful hierarchy was based on the fact that people who deserved respect had earned it through experience and age. It was an acknowledgement of wisdom gained through years of life experience, but how much experience have you had in the martial arts? How much knowledge have you actually acquired and how much of it are you willing to share with others? Have you displayed all the qualities of WÇDĂ© to deserve respect, or are you simply expecting it? If you expect respect you donât deserve it! If you act in a way that should warrant respect then you have well and truly earned it.
Conversely, donât forget to show respect to others. Again, when we consider WÇDĂ©, this shouldnât be confined to people you believe are better than you. If you truly embrace the martial arts philosophy, you should be willing to respect anyone around you until you have just cause to do otherwise. Even then, perhaps you should question why a person is not behaving appropriately before dismissing them out-of-hand. Respect, empathy and humility go hand-in-hand.
Morality (äč â YĂŹ)
When you see a worthy person, endeavour to emulate him. When you see an unworthy person, then examine your inner self.
The Oxford dictionary defines âmoralityâ as âprinciples concerning the distinction between right and wrong or good and bad behaviourâ, and so too, should we apply the same definition to the martial arts and WÇDĂ©.
The life of a wushu practitioner is not one lived in isolation. We are connected to our teacher, our classmates, our training partners and our friends and family who enable us to practice. If any one of those people did something to upset you, or simply did something you felt was âimmoralâ, how would you feel? If your teacher deliberately taught you an incorrect movement or technique what would you think about him or her? However, morality should actually go further than simply âdoing no wrongâ. It should be a proactive philosophy whereby if we see a situation where we should step in and do something to improve things, we shouldnât hesitate to step up. Conversely, we shouldnât rush into anything without first considering the implications it will have on others.
You expect the people around you to consider how their actions affect you, and to see them living by a code of ethics; you want to believe the truth in what they say and do, so you must lead by example and do the same thing in return.
Furthermore, morality is not just something we need to think about when we are dealing with other people. You also need to be honest with yourself. Are you really practising as well as you could be? Are you really as good as you pretend to be? Are you really listening to the people around you or merely paying lip service?
If you follow a genuinely moral path through life, not only will you blossom as a martial artist, but as a human being as well. You will be amazed at the number of doors that open to you if your mind is free of deceit and you always aim to âdo the right thingâ.
Trust (俥 â XĂŹn)
Two barrels of tears will not heal a bruise.
Who do you trust? Do people trust you? Trust works on the basis that a person is of good character and one who will seek to fulfil promises, uphold ethical values and be law abiding.
When you encounter a fellow martial arts practitioner do you trust them to keep a confidence, to give you the correct answer to a question, to help you understand a technique without abusing you, to support you and not betray you at the first opportunity? These are things you should consider carefully and also look at in your own behaviour. Do you take advantage of knowledge gained through trust? Do you take the first opportunity to âgossipâ with fellow students about something youâve heard about someone else? Do you take advantage of someone who is not as experienced or knowledgeable as you, then reap the rewards? Do you seek to undermine a fellow practitioner for your own gain? Be extremely careful about your own behaviour as âTrustâ is a very sharp sword... what you give is what you get.
Conversely, if you truly trust your Teacher and fellow students, and they you, the amount you gain is way in excess of what you could ever hope to gain through any other means. So, maybe itâs time to rethink? Remember, trust is very hard to build and very easy to lose.
Trust is also of particular importance when sparring or duelling. One incorrect movement when you are learning or practising a technique or routine can end with someone permanently injured. This is not the time to âpoint-scoreâ or let your ego get in the way. If you are more skilled than your partner, you should know what can happen if you make a mistake and be able to trust that your partner will learn from you carefully and diligently. If you are less skilled than your partner, you should be able to trust that your partner is not trying to show off. You both need to have ultimate trust in the other to make your practice and learning beneficial and injury free.
Courage (ć â YÇng)
You cannot discover new oceans unless you have the courage to lose sight of the shore.
Chinese martial arts have their origins in a time when one fought to save oneâs temple, oneâs village, oneâs philosophy, oneâs family, oneâs honour and oneâs life. It was a time when courage was paramount, when you needed to fight and defend no matter what the odds. You needed to be fearless in the face of the enemy.
However, time has progressed, and the definition of courage in Wushu is no longer as simple as âfight or dieâ. When we consider the concept of âcourageâ we automatically think of being fearless, and fighting to the bitter end, but in martial arts practice where you are not fighting to defend your temple, village or country, having no concept of fear is bordering on stupidity. You should be afraid of real threats and real dangers; approach issues with caution when you know you have a weakness or vulnerability. Humans have a âfearâ response to protect them from harm, so to ignore that response can be extremely dangerous.
What we need to understand is that we can be brave in the face of danger and make a logical and rational decision about how to approach or retreat from the threat. We need to learn to rise above our immediate emotional response and look at exactly what we are âafraidâ of. To do that requires an immense amount of courage and that is what WÇDĂ© âcourageâ is all about.
There are three courageous actions that require great bravery. The first one is to assess the threat and despite how we would like to be perceived by others, acknowledge that to proceed is foolhardy, so we retreat to no accolades, perhaps some jeers and jibes but know, in our heart of hearts that to keep going would have resulted in harm to ourselves or, more importantly, someone else.
The second is to assess the threat, and despite feeling fearful, have the knowledge and skills to realise that the threat is conquerable, and proceed despite our emotions, and in so doing protect ourselves and others.
The third is probably the hardest of all and thatâs to assess our own psychological fears and proceed in spite of them knowing that the outcome is vitally important to us, our family and friends. This is probably the hardest of all courageous actions as you arenât choosing to run into a burning building to save a loved one, or run another 20kms with a heart condition, or defend your family against a military enemy. This is far more insidious than that. Itâs far more personal than that. Itâs a fear that canât be seen by anyone else or understood by anyone else. This is fear of failure, fear of not being perfect, fear of ridicule, fear of strangers, fear of open spaces, fear of heights, fear of so many things that canât possibly be listed here.
All courageous actions that are done with thought but in spite of fear are to be respected and revered, no matter what initiated the action. Anyone who is trying to overcome their fear to do their best and the best by the people around them are deserving of immense respect. This is the sort of courage that we should all aspire to and acknowledge as martial artists and something we should look for and encourage in others.
Patience (ćż â RÄn)
Patience is power; with time and patience, the mulberry leaf becomes a silk gown.
Patience is the ability to wait for an unknown amount of time, enduring unknown difficulties and hardships, and throughout that suffering, exhibiting no annoyance nor complaint; accepting the situation for what it is and as a means to an end. Does that sound familiar to you in your learning of the Chinese Martial Arts and is it something you see in your teacher and fellow students?
If this definition of âpatienceâ does not resonate with you then are you actually practising the arts or are you rote-learning a series of movements purportedly known as wushu? This is where we start to consider the difference between wushu as a sport and wushu as an art. If you are patterning a series of movements without any concept of their inherent application, movement of energy, power, spirit and intent then you are essentially creating a dance. While the ability for the brain/body connection to pattern a sequence of movements is not easy, it doesnât require the incredible patience and focus to truly understand and perfect those movements whereby each movement of the body carries with it a depth of understanding and energy that takes years to perfect.
No doubt, millions of people around the world practice the Chinese Martial Arts daily but do they practice them with a view to perfecting, or more specifically, understanding each component of the movement mentally, emotionally and physically? Are they connected to what they are doing or are they âgoing through the motionsâ? The ability to truly embrace and embody a movement in any of the arts takes an enormous amount of patience. It wonât come to you today, tomorrow, next year or possibly ever. Itâs a journey and the destination is not âperfectionâ but a heightened understanding of what âperfectionâ actually means and a desire to work towards it step-by-step. That requires an enormous amount of patience.
If you are rushing to learn a new form or a new technique then you havenât fully understood the concept of WÇDĂ© Patience. Why not start thinking about spending the next year just working on perfecting one movement or one routine? Why do you need to accumulate multiple routines or techniques when none of them are good? Surely itâs better to understand and execute one thing extremely well than a dozen poorly. You will never be fully rewarded physically or mentally by performing any of your routines poorly. Conversely, be wary of a teacher who encourages you to continually learn new forms and routines. Why are they doing that? Usually money will be at the root of it, as they can retain more students by constantly feeding them new routines, like collecting a new swap card or new mini-toy, as we are all, at heart, avaricious. The teacher who tries to get you to focus on one routine isnât usually doing it because they donât know any others. Quite to the contrary. They will be doing it to help you learn as much as you can from that particular routine. In this instance, they themselves are showing enormous patience as itâs far easier to teach multiple routines than it is to work with a student on developing depth in their practice rather than breadth.
The traditional approach to learning the arts in China was one movement at a time until you perfected that movement. There are still places in China that teach in the traditional way where you are lucky to learn three movements a year although that is becoming a rare thing as so few people in the modern world have the âpatienceâ to persevere with that approach to learning. In that scenario, your teacher will continue to correct and correct, push you and push you until your stance, technique, internal energy, focus and will are at one before allowing you to move on. For most of you, the idea of working 8 hours a day, 6 days a week on 1 movement for 3 months is beyond belief, but that is âpatienceâ at its zenith and the rewards will be unbounded.
So, in summary, next time your teacher asks you to repeat a routine or movement, or say that you arenât ready to learn a new form or weapon and you feel frustrated and annoyed, perhaps you should think about the concept of WÇDĂ© Patience. Embrace the opportunity to study that sequence again and more importantly, think how lucky you are to be studying with a teacher who has the patience to help you on that quest.
Endurance (æ â HĂ©ng)
Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.
When we think of Endurance we think of âkeep on keeping onâ. We think of being able to withstand any hardship for any period of time while remaining strong and robust. But in thinking of Endurance in those terms we are usually drawn to consider it as a physical trait only, and in so doing, our focus turns to people of immense physical capacity. However, we must not lose sight of the fact that WÇDĂ© Endurance is a âThoughtâ not an âActionâ. Therefore, oneâs ability to endure is a mental one rather than a physical one.
If we are to âEndureâ not only in the Martial Arts but in life generally, we need to accept that things arenât always easy. We donât get everything handed to us on a silver platter. We must undergo some form of âhardshipâ to âwin the prizeâ keeping at the forefront that âhardshipâ is more a âstate of mindâ than a âstate of physicalityâ. For the vast majority of us, we arenât going without food or shelter to follow our passion.... and we certainly arenât enduring untold pain and suffering at the hands of our masters as we may have in China in the past (or even today if we want to achieve International stardom).
So, how much can we âendureâ while still deriving pleasure and satisfaction in our learning. Why are we meant to âendureâ in the martial arts? Isnât it supposed to be fun? Well, yes. But letâs not lose sight of the fact that what we learn in the martial arts transcends the arts themselves. We should be learning about life and how better to approach it. So, when thinking of endurance, we should be thinking of it as a life skill learned. The ability to experience a difficulty or hardship and not avoid it can not only reap huge rewards but an immense amount of personal satisfaction and sense of accomplishment. Just remember that the great things in this world have endured the test of time and so can you.
Perseverance (æŻ â YĂŹ)
Three feet of ice is not formed in a single dayâ but âEvery step leaves a footprint
Perseverance is the ability to continue on with effort and diligence despite all obstacles. When we consider the five thoughts associated with WÇDĂ©, perseverance is the cornerstone of martial arts practice. If we donât have the ability to persevere then we will never achieve any level of competency in our chosen art.
What does it actually mean by âperseveringâ in martial arts practice? Probably the simplest description is ânot giving upâ. However, this concept moves way past the martial arts. It is something that delineates anyone who is an expert in their chosen field of endeavour. We are used to hearing about Malcolm Gladwellâs oft-used â10,000 Hour Ruleâ where he stated âthe key to achieving world-class expertise in any skill, is, to a large extent, a matter of practicing the correct way, for a total of around 10,000 hours.â However, Gladwellâs Rule has been de-bunked and replaced with a more refined and accurate assessment of what it takes to be skilled. Frans Johansson has expounded on the 10,000 Hour Rule and said that practice only works in stable structures such as sport and music, so for us as martial arts practitioners, thatâs perfect. However, Frans does go on to say that it has to be deliberate and focussed practice. And so we return to WÇDĂ©. Gladwell could have saved himself a lot of time in writing âThe Outliersâ if heâd just used the principles of WÇDĂ©.
In essence, if you are a truly dedicated martial arts practitioner, you will have no problem at all in accepting that it is a long-term commitment. That you have to accept failure, that you have to accept never actually being perfect, but you move on in spite of that, and in so doing, move inexorably closer to being âthe very best you can beâ. If you really want to be good in martial arts, 95% of the way there is nowhere near the finishing line. The last 5% of your training will take the rest of your life to understand and accomplish, so donât give up.
In the West, we often refer to the Chinese Martial Arts as âkungfuâ or âgongfuâ, which literally translates to âany skill, art or discipline achieved through hard work and practice.â We donât own the term, but it applies so well to us as practitioners and highlights the critical need for perseverance. Just remember, if you want to be any good at anything it requires single-minded practice, practice, practice, and more practice.
Will (ćż â ZhĂŹ)
Strong souls have willpower, weak ones only desires. It does not matter how slowly you go as long as you do not stop
Without the will to do something, you will do nothing. If you are already following a passion, whether it be the martial arts or something else, you clearly have Will. However, Will is a very broad brush. There are two aspects of Will that we need to consider when focussing on WÇDĂ©. The first is the idea of willpower, determination or self-discipline. The other is the ability to use our minds rather than our bodies when focussing on our practice.
Letâs consider the concept of willpower or determination. For many people they show an enormous amount of determination to start with, and once things get hard, their passion flags and they move on to the next ânew thingâ. Will is the ability to focus despite hardship. The ability to restrain oneâs own impulses in an effort to continue with the project or mission. The ability to control and master the natural desire to not push yourself too hard especially when the activity is a hobby rather than a money-making necessity. All of us see fellow students who practice more than anyone else, who attend more classes than anyone else, who want to train for every competition, go and live in China to train 7 days a week, and 2 years later theyâve moved on to rock climbing. That is not true willpower, thatâs short-term obsession. You should benchmark yourself against the student who always turns up to class no matter what, who tries to practice despite not being able to remember everything, who may have some physical impairment that makes their learning the martial arts that much more difficult, yet after 15 years they are still working on it. That is willpower; that is determination; that is true self-discipline; and that is the person we should use as the perfect example of WÇDĂ© Will.
You should also expect this sort of self-discipline in your teacher. Is your teacher punctual? How long has your teacher been studying for and do they continue to study? Do they turn up looking professional and have a well-structured plan for your class? Itâs very easy for teachers to become lazy... they are getting your money so why should they work so hard; theyâve got other things on their mind. If thatâs the feeling you are getting from your teacher then they clearly arenât exhibiting Will in what they are doing and you should consider whether they are the true embodiment of the martial art you wish to study.
The other important aspect of WÇDĂ© Will, which we have seen in all the other WÇDĂ© âThoughtsâ is the use of the mind in our practice. Are you truly focussed on what you are doing, and doing it with great attention, not letting the mind wander? If you are doing your training and listening to the latest Podcast or Indie Music Release, you are not actually focussing on your practice. Itâs fine to use music while you are doing your strength and flexibility training, or as a tool for getting your timing right but if you are focussed on it, then how can you possibly be focussed on your art. At that point you have clearly lost your way and your martial arts will be no more than a dance. Even if youâre practising one of the fast disciplines you still need to think about it. It shouldnât be rote. You should be considering the martial application within each movement, considering your balance and control, considering your internal power rather than external strength. The Mind should control the body at all times. If you are letting your mind wander then your body will wander as well.
Javasolt irodalom
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Köszönetet mondunk minden barĂĄtunknak, mindazon szerzĆknek, tanĂtĂłknak, buddhistĂĄknak Ă©s harcmƱvĂ©szeknek, akik hozzĂĄjĂĄrultak a harcmƱvĂ©szet-törtĂ©neti-, buddhista-, bölcseleti Ă©s egyĂ©b tanĂtĂĄsokkal, ĂrĂĄsokkal, tanulmĂĄnyokkal, jegyzetekkel minden Ă©rzĆ lĂ©ny tanĂtĂĄsĂĄhoz Ă©s tanulĂĄsĂĄhoz. BuddhĂĄk Ă©s Mesterek tanĂtĂĄsait megosztani Ă©rdem, mindezen Ă©rdemeket felajĂĄnljuk az összes BuddhĂĄknak. A Xing Long Tang elfogulatlan, pĂĄrtatlan, szektarianizmustĂłl mentes elv alapjĂĄn törekszik a DharmĂĄt, a Chan hagyomĂĄnyvonal tanĂtĂĄsĂĄt, a harcmƱvĂ©szeti stĂlusok törtĂ©neteit megosztani. æŠæäžćź¶! éżćŒ„éäœ! ćäœæć, äœè , èćž, äœæćŸćć怫ç±ć„œè , èŻ·ć èźžæćäœ ä»ŹèĄšç€șæè°ą, æè°ąäœ ä»ŹäžçŽä»„æ„çšć怫, ććČ, äœæ, ćČćŠććç±»æćŠ, æç« , ç 究ćæäč, ćŻčæćŠććŠäč çæŻæăćäș«äœæć性ćžçæäčéćžžæä»·ćŒ, æ仏仄æ€ææŹèŻžäœăăééŸć ă ć°äŸæźäžćäŸ, äžććźæŽŸçćććȘććäș«äœæł, äŒ æżäœæææłćäŒ ç»ć怫ă
Xiao Feng CserkĂ©sz GĂĄbor Mester @ Xing Long Tang | 2019.11 v1; elsĆ kiadĂĄs Attribution-NonCommercial-NoDerivatives 4.0 licenc alkalmazĂĄsĂĄval | çœČć-éćäžæ§äœżçš-çŠæąæŒç» 4.0 ćœé Ha hibĂĄkat, megjelenĂ©si vagy egyĂ©b problĂ©mĂĄkat talĂĄlsz, Ărj nekĂŒnk: master [at] rgm [pont] hu
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XING LONG TANG 醒龙堂 中国武术研究会 | Honorary President: ZHANG ERYU Grandmaster | Master: XIAO FENG | Contact us: master [at] rgm.hu Member of Hungarian Traditional Gong-Fu and Wushu Federation | HQ & Cultural Xchange: CHINESE ART CENTER 匈中文化交流中心. Your use of this website is subject to, and constitutes acknowledgement and acceptance of, our Terms & Conditions @ 1995-2017 How you may Enhance your Health, Combat Efficiency, Mental Freshness and Spiritual Joy through autentic Gong Fu and Chan Teachings |