The Way of Martial Arts

Lesson 35

M O N T H L Y I N T E R A C T I V E L E S S O N S T O H E L P I M P R O V E Y O U R D A I L Y L I F E

B Y M A S T E R E R I C S B A R G E

Shaolin kung fu, tai chi and most of the other arts taught at The PeacefulDragon utilize forms training as an integral part of learning the art. Butmany other effective fighting styles don’t practice forms at all: Wrestling,jujitsu, boxing, i-chuan and muay tai to name a few. So isit better or worse for a style to include forms training, andwhy?

The answer depends on an important question: Betterfor what?

Purely for fighting prowess, I would argue that forms arenot necessary and may even prove detrimental. Whileforms do teach you valuable fighting movements, the timeit takes to perfect forms is time taken away from grappling, sparring, condi-tioning and technique drills that are the foundation of strong fighting skills.

But if your goal is to become a better person (in the broadest sense)through martial arts practice, forms are not only valuable but

essential.

T H E H E R I T A G E O F F O R M S

Most experts agree that the practice of forms (hsing inChinese, kata in Japanese) originated in India and fully developed

in China, later spreading and undergoing modification in neighbor-ing countries and regions like Okinawa, Japan and Korea.

In modern times, particularly in the West, we often assume that

Why forms practice remains essential in most ofour traditional martial arts styles

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martial arts forms originated as a way to pass on the fighting techniques ofthe form’s creator. But much available evidence disputes this. More likely,forms actually originated from the Indian yogic tradition and relatedBuddhist practices as a way of cultivating the mind and spirit and edgingthe practitioner closer to enlightenment, not as a way of perfecting andpassing on combat skills.

In the Zen (Ch’an) Buddhism tradition, “truth” or wisdom is bestexpressed not through words or thoughts, but through example and actions.Mudras (Sanskrit for hand and body gestures and postures) were an impor-tant method of conveying this wisdom in a way that is impossible to dowith words. Mudras were designed by yogis and Buddhists not just forsymbolism, but also to create locks and channels to “guide” the chi flowthrough the body and brain, leading to specific and predictable sensationsand realizations.

Kung fu forms were originally created as an extension of this repertoireof mudras. Over many generations, these forms evolved and were refined,often becoming more complex and adding the emulated movements of ani-mals. But even so, the forms always conveyed the non-violent, harmoniousand natural characteristics of Buddhism and Yogic traditions, which theChinese expressed as in “being in accord with the Tao.” The notion thatforms, if they are to be deemed effective, should demonstrate the mostdeadly and violent applications seems to be a comparatively recent change.

If today we look to forms practice only to give us an edge or advantagein fighting skills, we are missing the point of forms. Forms were designedto give us skills at fighting not opponents, but rather our own ignoranceand misconceptions in keeping with sacred Indian spiritual practices.

F O R M S I N O U R C U R R E N T T I M E S

Today, most people purposely distinguish between health and meditationforms (qigong, yoga), performance forms (modern wushu and such), andcombat forms. Go to any kung fu, karate or tae kwon do tournament andthe forms and katas are evaluated on how well they demonstrate combateffectiveness – even though forms were not originally designed to developcombat effectiveness and really aren’t the most effective means to gain com-bat skills.

A “combat effective” form done repetitively, in my opinion, is still lesseffective than a dedicated combat drill for developing combat prowess.However, if the form can still maintain the principles of the original yogicand Buddhist practices – including mental focus and awareness, energycultivation and refinement, yin and yang interplay, harmonious interplaywith the imagined opponent, and so forth – then the “combat” formremains an invaluable part of the “self-cultivation” that we strive for inauthentic and traditional martial arts training.

In my opinion, the forms of traditional Chinese martial arts, includingthe internal styles of tai chi, pakua, and hsing-i as well as some of thebetter Shaolin forms, do in fact provide both combat-effective movementsand the “personal cultivation” qualities to the movements that are really ofmost value in the long run. This is why I continue to teach and practicemany of these forms, rather than just focusing on “combat drills.”

From another perspective, meditation does not require moving forms,but good forms can complement and enhance your skill and awareness asa meditator. In fact, from my own personal experience, one of my firstmoments or glimpses of satori occurred while doing a Shaolin form on ahot summer night in New York’s Fort Tryon Park. I’d done plenty of sit-ting meditation up to that point but had never experienced such aninsight before.

T H E M O S T C O M P L E T E A P P R O A C H

Of course I can only have one opinion, but I stand firm in my opinion:The most valuable and complete martial arts training incorporates bothform-based training and true combat methods and drills that prepare youto fight or defend yourself skillfully. Forms practice generally won’t giveyou the state of non-attachment to your body, fearlessness, and surrenderto higher forces that all-out fighting practice and hard sparring lead to –yet I believe these qualities enhance the mind, body and spirit develop-ment that traditional martial arts offer us.

E X E R C I S E

After practicing your forms, whether internal or external, examine yourstate of mind. Do you in any way feel more balanced, content and at

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peace? Do you feel different from how you might feel after seated medita-tion, or after other aspects of kung fu “fighting” training such as bag workor technique drills?

A S S I G N M E N T

Explain how forms practice has impacted your training thus far, andwhether you personally feel that this practice is important for your develop-ment or not. Send your thoughts to me at lessons@thepeacefuldragon.com.Please put “Lesson 35” in the subject line.

R E C O M M E N D E D R E A D I N G

This month I am recommending two good books that are closely relatedthematically, but differ in style. The first is more anecdotal and accessible,the second more comprehensive and scholarly in its approach (most 530page books are comprehensive!)

The theme for both is that the roots of kung fu and its offshoot arts suchas karate, are the Zen and Yogic quest for self-perfection and enlightenment.Any martial art that deviates from or lacks Buddhist or Yogic cultivation isby definition not an authentic or traditional vehicle for learning the ShaolinWay.

Barefoot Zen: The Shaolin Roots of Kung Fu and KarateBy Nathan J. Johnson

This author sets out to, as he puts it, release the Shaolin arts from the“clutches of popular images and painful concerns about self-defense.”

The Bodhisattva WarriorsBy Shifu Nagaboshi Tomio

This book details the origin, inner philosophy, history and symbolism ofthe Buddhist martial arts within India and China. It includes lots of nicereproductions of art work and artifacts to help convey its main points.

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SSSSEvery month a book or article will be suggested by Master Sbarge.

Reading about topics related to the arts you are training in will help you getthe most out of your practice. Just remember that reading can never replaceyour practice! Each month’s recommended reading is purely optional,though Master Sbarge may on rare occasion ask that you do read a particu-lar book.

For additional reading suggestions by Master Sbarge, go tohttp://www.thepeacefuldragon.com/books.shtml.

Note: All Peaceful Dragon students are urged to complete monthlyassignments because they are important for you to fully benefit fromyour training. Master Sbarge reads every single student's lesson respons-es every month, and will periodically respond or comment on them.