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When Taoist martial artists looked to nature, they came away influenced in three specific and very important ways. First, the masters modeled their fighting techniques on wild animals, such as the tiger, monkey, and praying mantis. Second, the paradox of the power of softness, yielding, and submissiveness influenced many of their approaches to strategy in fighting. That is, there was and is much emphasis on sensing your opponent’s intention, receiving the power of a punch or kick “submissively,” and then turning that power—your opponent’s own strength—against him or her. Developing sensitivity and intuitive understanding of an opponent is a critical part of martial arts study and practice. Finally, in their study of the subtle energy of the universal Tao, the Taoist martial artists also developed understanding of human internal energy and the means to cultivate, circulate, and use it, as applied in the “soft” or internal aspects of the martial arts.
Confucianism
Confucius, who lived at about the same time as Lao-tzu, focused his life and philosophy on how to achieve harmony in society. He believed that the key was maintaining appropriate relationships between people, beginning with the core relationships of a family between father and son and husband and wife. If these relationships were strong, then stability and harmony would resonate throughout the nation—to all on earth under heaven. The eight basic virtues he taught were: loyalty, trust, filial piety, responsibility for those under you, courtesy, honor, humility, and sense of personal shame.
From Confucius, then, comes the strong family structure of kungfu societies: the loyalty to fellow martial artists within your organization and the reverence for present teachers and past generations of masters. From his teachings, also, perhaps comes the respect for the art itself, as a living entity that students must honor, cherish, and perpetuate. This strong moral structure has carried the secrets of the Chinese martial arts through generations, helping to ensure their survival better than if their principles had been written down.
Ethics
Over the centuries, Buddhism, Taoism, and Confucianism have provided a moral and ethical context to the Chinese martial arts that is not only integral to their practice but also to their survival. Today, while each kungfu style and school may have its own particular code of ethics, the basic principles are universal, and may be summarized as follows.
Attitude toward Others
Respect:
For human life and society
For all martial arts and martial artists
For the teachings received
For teachers
For fellow students
Compassion
Courtesy
Loyalty
Trustworthiness
Devotion, honor, and respect to one’s parents
Sense of responsibility for those under you
Personal Qualities
Humility/Modesty
Honesty
Diligence
Patience
Enthusiasm
Self-control
KUNGFU COMES in a range of styles, from the vigorous and acrobatic to the subtle and elegant. After hundreds of years of history and development all over the continent of Asia, this is not surprising. The notes in this chapter first list styles of Asian martial arts which are not kungfu (in case there is any doubt) and then attempt to give a general overview of martial arts in China and of the kungfu styles most widely available in schools outside of Asia.
Asian Martial Arts Outside China
Korea: taekwondo, Farang Do, Tang Soo Do, Hapkido
Japan: aikido, judo, jujitsu, karate (Gojiu, Yamakochi, Shaodikan); Kempo (Kenpo)
Thailand: Muay Thai (Mui Thay)
Chinese Martial Arts
The Chinese martial arts are categorized in different ways.
Kungfu vs. Wushu
One distinction that should be clarified at the start is the difference between kungfu and wushu. “Wushu” is the pronunciation of the Chinese characters that mean “martial arts”; that is, “wu” means “martial or military, having to do with fighting,” while “shu” means “arts.” This is now a specific term that refers to the Chinese government’s officially approved version of the traditional martial arts. Organized and codified by committees in the last twenty years, wushu is primarily for competition and demonstration. Therefore, its forms, while derived from traditional models, now include many gymnastic and acrobatic forms to make them more appealing in performance before an audience.
In contrast, “kungfu” is the pronunciation of the Chinese characters that mean “dedicated work.” This was a colloquial term that became popular in Canton Province during the nineteenth century, to refer to people who studied the martial arts, because they worked so hard. When the Hong Kong film industry began producing movies using these arts, they were called “kungfu movies.” As a result, today “kungfu” identifies and refers to the traditional fighting techniques and forms as handed down through centuries of teaching and generations of practitioners.
Internal or Soft vs. External or Hard
Both systems and styles of the Chinese martial arts are often described or categorized as being “internal/soft” or “external/hard,” where “internal” refers to subtle, inner power and “external” refers to obvious, physical movements. This distinction is most apparent only at the first level of learning because all categories have both internal and external elements. So-called “internal” forms generally begin with developing internal energy (relaxed movements, mental focusing, breathing, and the like) and later express it externally, while so-called “external forms” begin with developing external power (punches, blocks, kicks, and so on) and later work on the internal. To truly master any style, you must develop both aspects. It’s just a question of how you start.
