FIXED POSTURES AND ACTUAL FIGHTING

 by Phillip Starr

A famous master of shorin-ryu karate, Yoshimitsu Ogawa (9^th dan), made statements about kata with which I whole-heartedly agree. He said that kata is comprised of fixed postures but actual fighting is not; it is dynamic, fluid, and ever-changing. However, he cautioned his students to bear in mind that “kata IS karate.” How can those statements be merged?

Kata (form) is the framework upon which the art is built. It forms the foundation and skeletal structure (or frame) of the “body” of the art. Applications forms the musculature and flesh of the body. The applications are not necessarily absolutely fixed; they can be very pliable and adaptable. But they are based upon the underlying framework; the form itself.

How often have I heard kung-fu stylists (especially those that practice one of the three “internal” methods of taijiquan, xingyiquan, and baguazhang) insist that a given posture (of a form) is absolutely fixed and cannot be altered in any way in so far as application is concerned. How foolish! The postures (and/or their applications) are not, and were never meant to be, carved in stone. Don't mistake what is on the outside for that which lies inside.

EXPECTING THE UNEXPECTED

 by Phillip Starr

A line from an old Japanese martial arts maxim tells us to “Expect that which is unexpected.” This is sage advice and should be closely followed by all martial arts enthusiasts. But what, exactly, does it mean? An old story about a tea master and a local samurai illustrates this idea pretty well...

This incident occurred long ago, when armed samurai roamed the streets of old Japan. Back then, it was pretty easy to inadvertently insult such a noble and such things were often settled with a quick draw of the sword. Anyway, it happened that a local tea master was walking down the street and accidentally bumped the saya (scabbard) of a passing samurai who was wearing his sword in the common manner (thrust through the obi; a wide sash).

This was regarded as a form of insult and disrespect and the warrior turned quickly and bellowed at the frightened citizen that such an indiscretion would cost him his life. Cringing, the older man apologized profusely, knowing that he was very fortunate that the samurai hadn't instantly taken his head. But his words fell on deaf ears. The samurai ordered the fellow to meet him at a particular place on the following day and they would settle the matter with blades.

Terrified, the tea master told his opponent that he didn't own such a weapon but this did nothing to dissuade him. The angered samurai said that he would bring an extra sword for the unskilled fellow to use.

The tea master, frightened beyond words, walked glumly back to his home. There was no doubt that this was his last day on this earth. Early the next morning, he walked out to the spot indicated by his opponent who was already there. He handed his hapless victim a sword and stepped back, assuming a fighting posture. This was going to be a quick and justified kill.

He could see that the old fellow had never held a sword until today; he didn't even grip it properly and he didn't take a proper fighting stance. The tea master knew this was it; he was certainly taking his last few breaths and sweat rolled down his face.

The samurai tired quickly of waiting; he quickly stepped forward to cut the sweaty old fart down. The horrified tea master turned his head and shut his eyes as he thrust out with his blade. It was the only thing that he could think of to do...and his unexpected thrust pierced the heart of his foe who unwittingly impaled himself on it! The samurai's face paled and grimaced as he fell to his knees and dropped his weapon. The fight was over.

The samurai had neglected to expect the unexpected. He was too self-assured for that. This was to be a quick, one-sided duel. He was figuratively “wearing blinders” both physically and psychologically.

Please be careful that you don't don a set of “blinders” at any time; not just in the training hall, but in day-to-day life as well.

THE 3 GEMS OF COMBAT; PART ONE: DISTANCE

 by Phillip Starr

*Partially excerpted from “Martial Maneuvers” by the author

In all forms of combat, whether it involves single or multiple opponents and armed or unarmed situations, there are three elements that must be considered and applied to your advantage if you are to have any hope of defeating the enemy. It doesn't matter what martial discipline uou practice; whether it's karate, judo, kenjutsu, taijiquan, and or anything else...these three elements are critical to the effective application of your art. These are Distance, Timing, and Rhythm. If you fail to correctly apply any one of these concepts, you are looking defeat in the face. None of them is “superior” to the others, they must all work together perfectly. If one is left out of the equation or your skill in applying it is lacking, none of them work properly. It's like a machine; if one part doesn't work, the whole thing breaks down.

The first of these is Distance. I'm not talking about close, medium and long distances, such as is sometimes envisioned by some martial arts aficionados as the differences between punching and kicking distances; this kind of thinking is for beginners only. In the art that I teach (yiliquan), we recognize 3 distances, which are labeled as First Distance, Second Distance, and Mutual Distance. To truly grasp the essence of distance, we need to examine and train with all three...

First Distance is defined as the distance from which you can deliver an effective blow (in no more than one step). It isn't something that needs to be measured in feet and inches; rather, it is FELT and you must practice assiduously to find it and then to LENGTHEN it as much as possible. Exercises for doing this are shown in my book, “Martial Maneuvers.” Lengthening the First Distance can be critical to increasing the efficiency of your techniques.

Second Distance is the distance from which your foe can deliver and effective blow in no more than one step. This can be determined by observing how he holds himself, how he moves, and other factors. Like First Distance, it is something that must be felt rather than measured in feet and inches.

The third distance is known as Mutual Distance and is the distance between you and the opponent. It is very plastic and always changing as you both shift and move about. You must always be aware of this distance, which is also known as “the gap.”

Another factor that must be understood in s far as distance is concerned is that of the “defense perimeter.” If you extend your forward arm (if you have one foot advanced) and swing it around in a half-circle from side to side, that is your defense perimeter. Anything that penetrates that perimeter, even if only a small distance, can probably strike you before you will be able to react appropriately. And vice-versa. So if your enemy's leading hand penetrates your perimeter for only a small distance, he can strike you almost instantly and you are equally capable of striking him before he can react. And whoever lands the first effective blow will probably be victorious. Once your perimeter has been breached, you must make a decision instantly and you have but two choices; you can attack immediately or withdraw and set up a new perimeter. If you spend any time considering what you should do, your assailant may well land a successful attack! It's akin to a military situation. If you have enemy sappers coming over the (barbed) wire and into your perimeter, this is NOT the time to call a staff meeting to determine just what you should do! You must attack them immediately or pull back and establish a new perimeter before you are completely overrun!

I often see that students have no concept of this principle when I visit various martial arts schools. As the combatants move around jockeying for position, their perimeters overlap, then separate (because they know not what they do), then overlap again, and so on... bouncing and bobbing or rocking rhythmically back and forth, they are combative disasters waiting to happen. Hollywood sometimes dramatically depicts “duels” wherein combatants cross their wrists at the beginning of the contest; this is very incorrect as it places both participants inside each other's perimeters!

One of the major problems to be avoided in both 3-step and 1-step fight is that of the practitioners beginning much too close to each other. I once gave a seminar at a school wherein everyone wore the padded mittens, even in 1-step fight (they'd never done 3-step). Holding their hands too close to their faces (akin to sloppy boxing), they had no concept of proper distance at all and it was very difficult to get them to toss aside this terrible habit. Still, they had no concept of distance at all.... They stood so close that if one them stretched out the leading arm, they could touch their partner. Much too close-

The stance must be “loaded” at all times; that is, it must be set on a hair trigger so that if and when the opportunity presents itself, you can move with explosive speed. That window (of opportunity) won't be open very far or for more than a split second, so your yi (roughly, mind/intention) must be totally focused on bringing the opponent down. Study this concept (distance) with a partner very carefully and thoroughly.

But there's more...! Once you understand the concept and can FEEL it, you must train to INCREASE the distance that you can explosively drive forward and deliver an effective blow. Training drills for this are also shown in my book, “MARTIAL MANEUVERS.” After all, being sensitive to the distance(s) is essential but if you are unable to take advantage of it, then it's of no use to you.

Most black belts that I've met can drive out and deliver an effective lunging thrust to a distance of about 6 ft. A reverse punch doesn't travel quite that far. When driving forward, the rear foot must remain flat, although it's permissible (and even desirable) to allow it to “slide” along the floor. The back and neck must be held straight (but not stiff). You must train assiduously to lengthen your drive. I've had students who were able to drive out more than 10-12 ft.! It's just a question of hard, regular, sweat-drenched practice. And it's best to learn from someone who is familiar with this subject. I often present it at my seminars.

BATTLE OF THE INTELLECT

 by Phillip Starr

It's not a new thing...in days long since past, samurai would sometimes sneer at a fellow who claimed to be highly skilled in swordsmanship and say something like, “He smells of books.” What they meant was that the self-proclaimed swordsman had no genuine, practical skill because (they believed) that he'd spent most of his time reading about various “intellectual aspects” of the art rather than pouring sweat in daily practice. We have much the same thing today, especially in the internal martial arts community...

The internal martial arts (such as taijiquan, xingyiquan, and baguazhang, as well as a few others) easily lend themselves to to various and sundry abstruse concepts and principles largely because the early writings about them tend to be rather cryptic. In fact, some of them are so enigmatic that the Chinese themselves have some difficulty understanding exactly what they mean.

Thus, there began innumerable opinions, discussions, and arguments about these arts...most of which have little or nothing to do with their original purposes and/or how they function. Groups of “internalist snobs” came into existence and although they could (and still do) talk the talk, most of them certainly can't walk the walk. They prefer to talk about their theories and intellectualize about these arts rather than sweat.

Many of them have all but forgotten (or ignored) the fact that these arts were created as martial arts, which are to be used for fighting rather than improving the functioning of one's liver, finding one's inner child, or bringing one to a state of near-nirvana. They were intended to kill an assailant as quickly as possible. Period. And the manner(s) in which they were to be applied towards this end are often more than a little gruesome.

Taijiquan, which is renowned for improving health, is actually a very vicious martial discipline. It's techniques can be very brutal and even lethal but only IF the practitioner studies and learns their applications...and then practices them in a “controlled violence” manner.

Many practitioners (and teachers, as well) of baguazhang become enamored with the concept of relating the art to the eight trigrams (for which the art was named). This idea was first formulated by a fellow named Zheng-Xingsan who was a well-known scholar and student of Yin-Fu. After the collapse of the Qing government in 1911, Zheng found himself suddenly unemployed. To keep himself occupied, he wrote down everything he had learned and tried to formulate a relationship between the boxing art and the Yijing (the ancient “Book of Changes”, which is based on the study of 64 hexagrams, which are formed by placing one trigram atop another. There are 64 possibilities.). This poor guy really needed a girlfriend.

Cheng-Tinghua was influenced by Ji-Fengxiang, who was an astrologer and who was also both a friend and a student. The result was that the theories of the Yijing and its eight trigrams, the sixty-four hexagrams, and their alleged relationship to the boxing art became closely related to virtually all aspects of training. This would inspire another of Cheng's students, Sun-Lutang, to further expound upon these ideas. Sun became very well-educated in Taoist forms of qigong and also made a detailed study of the Yijing. Between 1915 and 1927, he authored several texts that tried to show a definitive relationship between certain Taoist philosophies and the internal martial arts. Ultimately, it was Cheng who coined the name “baguazhang” for this art, which was originally named “zhuanzhang” (“turning palms”) by the founder, Dong Haiquan.

The sad truth is that there is no relationship between the eight trigrams and this boxing art. It's the same for taijiquan, which actually has very little to do with the cosmological principle(s) of Yin and Yang, and xingyiquan, which is NOT based on the “five elements.” Sun Lutang is responsible for that idea and in later life, he admitted that he had done it to confuse people so that only the most worthy students would learn the true art. Even so, most contemporary xingyi practitioners still adhere to Sun's deception...

It all makes for a lot of intellectual material that may be fun to discuss or bicker about, but it's all pointless. Sweat is the key; not intellectualizing.

A MATTER OF KOKORO

 by Phillip “Pete” Starr

When facing an opponent, whether it be a contest or an actual conflict, what is your ultimate goal? Of course, most people will answer, “To win.” That's understandable. However, according to the famed Japanese martial arts master, Hino sensei (who I met in 2016) as well as numerous masters of times long past, such desires must be eliminated if one aspires to genuine mastery.

The Japanese word “kokoro” is known as “xin” in Chinese and is generally translated as “heart, mind, spirit.” But it also refers to much more; it is thought to be the center/creator of all emotions and thoughts. Moreover, it is said to be the sensitivity that is fundamental and common to all living creatures. It is the essence of the invisible that gives birth to the visible.

The legendary swordmaster, Shirai Toru (1782-1843) explained: “Even after years of arduous training to attain the state of “engaging in emptiness and forgetting the body”, I find myself back to square one when I encounter a very aggressive opponent. The emptiness is gone and I am filled with the desire to beat him – an evil attitude takes over me.”

Hino sensei tells us that this “challenge” can never be overcome through regular practice, no matter how often you do it. When you're focused on the visible forms of movement (technique), the real challenge cannot even be clearly seen. You will see it (and the answer to it) when you see it. Shirai eventually found it.

Katsu Kaishu (1823-1899) recalled his encounter with Shirai:...”This man's swordmanship has some kind of spiritual power, to put it dramatically. When he swung his sword in a fight, his poise, dignity, and sacred spirit filled his sword to the very tip. It was such a mysterious thing...I could not even stand in front of him. I wanted to achieve that same state, so I devoted all my time and effort to practice. But I couldn't reach it at all. Frustrated, I asked Shirai about it. He laughed and said, 'You feel fear towards my sword because you have knowledge and experience in the art of sword fighting. A person with no ego and no thought has no fear. That is the so-called secret of sword fighting.'”

Shirai made it clear that the true Way was not to be found in the maneuvers or techniques. Katsu, who was a highly skilled swordsman, couldn't even stand before him. Shirao also tells Katsu that the cause of Katsu's fear was due to his experience with the sword and that “a person with no ego and no thought has no fear.” Shirai was an extraordinary swordsman who had studied at the feet of Terada Muneari, a master of incredible skill and understanding. Shirai determined that his preconceived ideas about fighting had blocked his understanding. When he turned 28, he realized that relying on strength, ferocity, and technique alone was not the Way. That's what brought him to Terada. He wanted to free himself from his habitual ways of thinking.

When you see someone do something remarkable, you ask yourself, “How can I learn to do that?” If you fail to ask, “What must I do to achieve that skill?”, your preconceptions set in and interpret for you what you've seen so that you believe you understand it. This forms a block against your growth and development.

Hino sensei said that it's about facing yourself face-to-face. Many people are loathe or even fearful of doing this. Theirs will be a short path. You must be willing to do this and to eliminate your “habits” and preconceived ideas.

90% of YOUR TRAINING

 by Phillip Starr

Many years ago, one of my students told me that he believed 90% of a student's training occurs outside of the training hall/class. Of course, he was 100% correct! And yet, the vast majority of students engage in little or no training outside of class. They provide many varied reasons for this such as work, family, and so on...but that doesn't change the fact that they're missing out on 90% of their training. As sensei Mark Uchida (who is, I believe, the highest authority on iaido in this country) remarked, “The dojo is a merely place where you try out what you have been practicing.”

I have had to deal with these things in my own life; I worked (often an overnight shift) as a peace officer, I had children (and I never missed any of their school or social events!), injuries, illnesses, and all the rest...but I always managed to find a way to train everyday. It was simply a question of how badly I wanted to learn and develop skill. Had my desire for knowledge and skill been small, I could easily have found excuses to miss out on practice.

I recall two students who were learning the same taijiquan set. One of them noticed, “Jim and I started at the same time but he's already completed the form. I have a ways to go yet...” I told him that I knew they'd started learning the form at the same time. “But”, I replied, “Jim practices every day. Every. Day.” The student who had asked why he wasn't further along than his friend almost never practiced outside of class. The difference in their progress was galaxies apart...

It isn't necessary to spend huge amounts of time everyday in your personal training. 30 minutes will do. Surely, you have 30 minutes to spare each day! I have found that it's the best way to stay fit (for your particular martial discipline) physically, mentally, and emotionally. I remember back when I entered college my father (who knew nothing about martial arts except that I loved them), who was always a stickler for high grades, told me that I should study for no more than an hour at home...then I was to practice my martial arts for at least 15-20 minutes before sitting down to hit the books again. “It'll sweep the cobwebs out of your brain”, he said. And he was right. And he insisted that I rise early every morning so that I could get in at least 30 min. of practice before heading off the school. It would prepare my mind and body for the day.

I've maintained that same discipline for most of my life. Won't you join me?

ZHIJIEXIN

 

by Phillip Starr

Zhijiexin…a word (and concept) that is rarely heard in the practice of modern Chinese martial arts. It is pronounced “zee jyeh shin” and is comprised of three characters. The first character is “zhi”, which means “straight, direct.” The second character, “jie”, is translated as “meet, connect, join.” Together, these two characters mean, “immediate, direct, without delay.” “Xin” means, roughly, “mind.” Thus, the term, zhijiexin, may be translated as “direct mind.”

And just what, pray, does this obscure idea have to do in so far as the practice of martial arts is concerned? Well…everything.

You move through the stages of your chosen discipline, learning how to execute certain techniques, analyzing various forms, studying different methods of footwork and body shifting…and that’s all fine and well. You cannot possibly learn martial arts without doing these things. And when you begin learning how to apply your footwork and techniques against a partner, everything is usually prearranged and practiced in a very controlled manner. Again, this is absolutely necessary.

But it isn’t real. Not even close.

It is interesting to look at what happens when a student is suddenly attacked in a very realistic manner. I remember an incident that involved our Chief Instructor and an intermediate student. The instructor was teaching basic self-defense techniques that can be applied against various holds, grabs, and strangles. He wished to emphasize that the most important feature of any self-defense technique was maintaining composure and keeping centered. “If you lose your center,” he said, “you are completely lost and you won’t be able to defend yourself.”

So saying, he directed one of the students to stand in front of him. “I will attack you with a front strangle,” he said. “Are you ready?” The student, who had practiced the standard defensive maneuver against this form of attack many times, confidently nodded his head. Without the slightest delay, the teacher’s hand shot out and seized the student’s throat with enough force that he stumbled backward. He kept back-pedaling, unable to catch his balance while the instructor continued to squeeze his throat and cut off his air. His eyes opened as wide as possible and the student fumbled for the instructor’s hands, trying desperately to free himself. He couldn’t. The look of utter, stark, fear was painted all over his face as he was slammed up against the wall and his teacher continued to squeeze his throat.

Finally, he reacted appropriately and executed the defensive technique that he had practiced so many times before. The teacher relinquished his grip and smiled. “Now you know what I mean,” he said. “You’ve done that self-defense technique many times but it was never real. When I made it real you started to flounder…until you centered yourself.” Pale and perhaps a bit embarrassed, the student agreed. Of course, every one of his classmates knew that they would have reacted in exactly the same way…or worse.

Some martial arts enthusiasts would have tried to make excuses; “I wasn’t ready”, or “It doesn’t happen that way in the street”, or “I would have reacted differently if I’d been on the street”, and so on. The list is endless but whether or not their excuses are accurate is pointless within the context of the martial arts. In the training hall an attack or defensive maneuver either succeeds or fails. Period. There’s no in-between, no excuses. Responses (or lack of them) cannot be explained away. They either work or they don’t. You can only respond to each attack directly and sincerely, without the slightest hesitation. That is zhijiexin.

This is why instructors sometimes encourage students to act without thought. There can be no analyzing, no deliberation, no excuses…only action that is as immediate and natural as slapping a mosquito that has landed on your arm. Direct Mind.