Thursday, May 31, 2012

Greco-Roman Wrestling

The movements seen in Greco-Roman wrestling used throughout the Roman Empire had much in common with Greek pankration. I will concentrate here on this form of combat as it was found in Roman times, to distinguish it from the practice of the ancient Greeks.

The culture and peoples of the Greeks had an enormous influence on the civilization of Rome, and this included the fighting arts. An important difference in approach lay in the popular ends to which the arts, technically similar, were put. For the Greeks pankration, though vicious, was, away from the battlefield, a competition. In theory it was a method of training the body and mind, of developing character and testing oneself against similarly trained opponents in the great Olympic event. Under Roman rule, the style became, if possible, even more geared to combat as it moved to the gladiatorial arena where victory often meant life and defeat meant death. Techniques were purposely evolved to excite the bloodthirsty crowd and bring honor to the champion. The form of wrestling witnessed in the Colosseum was literally no-holds barred and included gouging and biting. Starting from a standing position a fight would continue until one of the contestants gave up, was knocked out, or was killed. Given that techniques were designed to cause death, we can suppose that few ever had a chance to surrender victory and in any case, defeat would lead to dishonor and to many was not an option.

Blood letting was further enhanced by the wearing of caestus gloves. These gloves were made of small stones wrapped in leather and bound around the wrists and forearms, with the fingers free to grab and hold. A blow from such a weapon itself could prove deadly and a clean hit would at the least knock someone senseless, weakening the opponent and collapsing him to the floor so that a finishing technique, most probably a strangle or neck break, could be administered.

Wrestling was practiced by men throughout the lands, from the emperor himself down to shepherds and slaves. In fact a primary motivation for wishing to participate in such games was the lure of rewards such as citizenship and title. Training was extremely hard and hardening, combining wrestling and boxing techniques and always geared to a life-or-death confrontation. Contestants were highly conditioned, agile and displayed well-developed muscular physiques.

In unarmed combat the Greco-Roman wrestler of the Roman Empire was unequalled. He was trained and conditioned to enter combat and secure a bloody victory with no regard for rules or the welfare of his opponent. Comfortable at all ranges, such a wrestler was well rounded. In addition, many of the top wrestlers were also trained with weapons to fight gladiatorial matches and possessed a tremendous amount of skill in this area also. Essentially the art of the circus was the art of the battlefield; there was nothing to distinguish the two.

That said, the modern version of Greco-Roman wresling has not evolved from the battlefield version as seen in, for example, Japanese martial arts. The modern style originated in the mid-nineteenth century and the name was added later in order to simply create an image of mystique and validity.

Modern Greco-Roman wrestling has become, once again, an Olympic sport. It is characterized by the dis-allowance of grips below the waist which prevents the use of trips and instead emphasizes the clinch and throws. A match lasts for 3 x 2 minute rounds and is primarily decided on a fall or pin which means that both an opponent's shoulders are pinned down simultaneously and observed by the referee.

Greco-Roman wrestling has in recent years transferred well into the MMA arena with such notable fighters as Randy Couture and Dan Henderson representing the sport.

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Wednesday, May 30, 2012

Funakoshi Gichin - My Way of Life

Funakoshi Gichin: Karate Do, My Way Of Life, is a great DVD that concentrates on telling the story of the ‘grandfather’ of karate do, and how he brought tode to Japan and eventually developed the style of Shotokan karate. Principally the content of the DVD is made up of Professor George Alexander narrating an interesting and detailed tale of the life and times of this extraordinary man. This information is well shot and well presented in color. Alexander’s delivery is clear and easy to grasp and he is able to maintain a viewer’s attention. Interspersed throughout are clips of Funakoshi and other footage of various karateka.

The clips of Funakoshi are welcome viewing but not always of the highest standard. This is forgiveable of course given the age of the film and the lower technological standard. Other clips are clearer but less interesting to watch from an historical point of view. The clips all show Shotokan in the latter stages of development; that is, when the style had morphed significantly from its Okinawan stylistic origins and had become something more akin to what we see today. This in itself is interesting but I personally would have very much welcomed viewing footage when the karate was more combat-oriented and more traditionally Okinawan (if any such tape exists).

The main feature then of the DVD is Alexander’s recounting of the historical development of karate and his presentation of the philosophy of Funakoshi. Alexander covers the main points of the master's life as they pertained to karate but leaves out a lot of the personal side ( for more information read Karate-Do: My Way of Life). Alexander introduces Funakoshi’s two principal teachers - Masters Azato and Itosu - and how they impacted their famous student in different ways. Alexander also delves back into the origins of karate, tracing the roots back to a mixture of indigenous tode and Chinese Shaolin kenpo, itself developing from the teachings of Bodhidharma and his Eighteen Fists of Lohan reputedly-combative exercises taught to the monks of the Shaolin temple.

Another important figure in the development of Shotokan was Funakoshi’s third son, Yoshitaka, the Young Sensei. Alexander notes that it was through the influence of the powerful Yoshitaka that the stances of Shotokan deepened, the techniques became fully extended, kicks came to be directed at the body and head (as opposed to the knees and groin of the more traditional pre-Yoshitaka version) and the change in combat / training distance from close to long range. For anyone interested in the development of Shotokan this is important and significant information and marked a watershed in the development in the style.

Along with the history and examination of important figures, Alexander also analyzes the central themes of Funakoshi’s philosophy of life and karate. While Alexander acknowledges that there were former masters who were more competent in fighting and in the performance of kata, where Funakoshi shone is in his emphasis on going beyond technique to view karate as a means of perfecting one’s character. It is this emphasis that is most thought provoking and presents karate as a way of life rather than (more simply) a way of fighting.

Alexander covers six principal teachings of Funakoshi as well as one of the best known karate precepts: karate ni sente nashi. Or, There is no first attack in karate. Alexander also discusses the Shotokan Tiger and describes where it came from and what it symbolizes.

Having said that, Funakoshi was no slouch and his karate wasn’t devoid of combative effectiveness. As noted in the DVD, he taught his students to practice striking the makiwara everyday, to practice kata (and, I would add though it isn’t pointed out in the DVD, the application of the moves of kata), to condition the body to be able to withstand punishment and to maintain a level of awareness at all times. Again, all interesting points and something to consider if you are training in Shotokan (or any martial art for that matter): how many of those principals are you training in?

Overall the DVD is a great buy and something to return to for inspiration. I especially like to play DVDs such as this while I am working out at home. The visual content is only a fraction of what you get; the DVD works well as an audio presentation.

The only issue I would say I have with the DVD is that there is no chapter select menu and in fact even while playing the DVD you are not able to skip to new chapters and must instead rely on forwarding or rewinding. This is a small point however and at 59 minutes duration, it is easy to navigate the disc.

A must buy then for anyone serious about Shotokan, the history of karate or in the approach of seeing karate as a vehicle to self-improvement.

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Tuesday, May 29, 2012

Chanbara

Popularly speaking the term Chanbara is used to refer to sword fighting movies that story samurai warriors battling one another with dramatic martial arts skills designed more to please a cinema audience than represent traditional arts. In recent years however the term has also been used to describe one of Japan's newest martial arts, also known as Spochan.

The sport came about in 1971. Mr Tanabe, inspired by children 'playing' as samurai warriors and emulating the techniques they were seeing on the movie screen by using sticks and other makeshift 'swords', decided to make this children's game safer and more appealing as a competitive sport. He first used sponge weapons but these have now been replaced with 'air soft' swords which are completely safe to use and allow for the use of full power strikes (head protection and protection on other parts of the body is still used for further safety).

Matches are typically one one one, but variations include one against many and team fights. Handicapping is introduced when necessary by the use of weapons of unequal length. A teenager for example would be given a longer 'sword' to use when facing an adult.

The sport has spread around the world and now holds a World Championship periodically. Unlike the more traditional kendo Chanbara is purely seen as a sport and has the advantage of any good sport that anyone with minimal training can join in and participate from the off.

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Monday, May 28, 2012

Contemplation Meditation

Contemplation Meditation.

This approach to meditation is the exact opposite of the Mushin Meditation technique. Instead of gently purging your mind of thoughts, with Contemplation Meditation you allow and encourage different ideas and questions to enter your mind and dwell in this state of quiet but conceptual thought so the focus of your contemplation can be both concentrated on (using your left brain hemisphere) and understood in a more intuitive manner (using your right brain hemisphere).

To perform Contemplation Meditation, as always, make sure you are comfortable and relaxed. The state you create remains important for this meditation despite the fact that you are not trying to enter into deep relaxation. The reason you still need to be undisturbed is because you do not want external influences affecting your own internal dialogue. In theory it may seem possible to perform Contemplation Meditation anywhere and at any time but in practice you will get very different results from meditating on meaningful and important questions and answers as your mood varies. With Contemplation Meditation you are attempting to reach the 'inner you'; that is, the 'you' that is consistent and permanent and which exists beyond the fickle ego that is sometimes excited, sometimes tired, sometimes angry and so on. You are seeking contact with the ‘inner you’ to provide you with your own personal answers and insights into yourself. You want this insight to be as pure as possible and that requires that you sit or lie quietly and comfortably. As a corollary to this teaching I would in general suggest that you do not contemplate serious issues while in a state of excitement or arousal. Doing so can lead to rash decisions that may prove harmful.

When you are ready and settled allow thoughts to come to you. Allow them to sit in your mind and allow yourself to consider them. Move through different thoughts until your subconscious throws something up that you consciously consider to be important. This could be anything and will not necessarily be along the lines of ‘What is the meaning to life and death?’ Follow your own thoughts and trust that you know what is important to spend your time contemplating. Once you have picked up on something begin to consider the issue. What does it mean to you? Why does it appear important to you? What happened? Now, what really happened? How can you look on this from a different perspective? What are you going to do about it? These are some of the questions you can begin to ask but there is in theory no limit to the different inquiries you can state. Continue this process for as long as you are comfortable doing so, though in the early stages you may like to set yourself a time limit of 10-15 minutes.

Another approach to Contemplation Meditation is to set yourself a question or identify an issue prior to beginning the meditative process. There is no limit to the scope of what you wish to contemplate, but you can use this technique to bring yourself to consider deeper points that you would not otherwise normally think about. These could be the big questions of life and death, ageing, the afterlife, your meaning to life and so on, but they do not need to be. You may wish to settle on whether to pursue a promotion at work or enter a relationship. As you begin and continue your meditation, contemplate the point you have set yourself as a focus. Needless to say, the answers each of us receives will be different and that is okay. It is normal and natural. The important point is that the conclusions you reach come from within you; that the answers come from the ‘inner you’.

Upon completion spend a few minutes relaxing and remembering what you have been contemplating. You can pick up from where you left off the next time. Stretch your body and treat yourself to a nice cup of green or herbal tea to get yourself going again. Let the feeling of relaxation and insight linger.

Here are some quotes you may find interesting to consider:

See reality as it truly is

- Buddha

In the Void there is good, but no evil

- Miyamoto Musashi

There is no first attack in karate

- Funakoshi Gichin

Don't wish it were easier, wish you were better

- Jim Rohn

The sword and Zen are the same

- Tsuji Gettan Sukemochi

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Candle Meditation

Candle Meditation.

Meditation has become incredibly popular around the world in recent years mostly owing to the popularization of Asian religions that use meditation as an overt form of religious / spiritual practice. The term meditation itself has therefore come to be overused and fails to adequately describe exactly what form of inner spiritual working is being used. Prayer, for example, is described as a type of meditation but this is markedly different from the type of contemplation a philosopher may engage in and this is turn varies from the strict, hours-long meditation of a Zen monk.

What I would like to introduce in this article is a simple form of object meditation. Object meditation simply means fixating on an object a comfortable distance away from you and allowing your mind to wander wherever it may while maintaining your focus on your visual aid. The prop you use helps to concentrate your conscious mind to avoid distraction and eventually quieten it, freeing your subconscious mind to become more dominant and easily accessible.

One of the most popular and effective forms of object meditation is candle meditation. While most objects are either stationary or otherwise move too fast so as to defeat the purpose of concentrating on something to free your subconscious mind, the flickering flame of a candle provides just enough movement to hypnotize the meditator without that movement upsetting his concentration. In both my personal experience and that of coaching different clients, the positive effects of this type of meditation can be experienced instantly. It is a very powerful way of concentrating the mind and eventually liberating it to gain access to the non-conceptual right brain hemisphere.

To perform this meditation seat yourself comfortably in a warm, well-lit room with a lighted candle a few feet away from you. The exact candle you select is not important though some may like to choose from different colors in the belief that the colors signify and enhance different moods. Personally, I just use a plain white candle. The candle should not be so close that you begin to go cross-eyed while staring at it. Once set up the process simply involves you fixating on the candle flame and observing it while allowing your mind to wander as it wishes. You may like to deepen your breathing while performing this candle meditation, but that is not necessary and certainly not so for a beginner to meditation. As you undertake your journey just concern yourself with sitting quietly and giving up control of your conscious mind to the flickering flame.

I recommend you begin sitting in this manner for 5-10 minutes daily, twice a day if you have the time and opportunity.

Upon completion of your meditation allow a few minutes to expand your focus away from the candle and slowly move your head, hands and feet to promote your circulation before standing. Avoid immediately standing up from a deep meditation (whether with a candle or not) as this can lead to sudden dizziness.

The actual experience of candle meditation will vary from person to person but all practitioners find themselves more relaxed and more focused after a session. You may find a rush of images and thoughts arising from your subconscious or none at all. It doesn’t matter in the beginning. The important point is to make meditation a daily habit and part of your normal schedule.

From the beginning you should find your mind clearing of distractions. This leads me to make a further point. Through candle meditation you will find yourself more concentrated on the prominent thoughts in your mind. Therefore you should endeavor to make sure that your thoughts are desirable ones. Meditation initially amplifies your dominant conscious thoughts before penetrating beyond them to take you into deepening states of mushin (no conscious mind). It is advisable therefore that you do not do meditation while in a high state of agitation or mental stress before consciously shifting your mental focus away from anything that may be bothering you. Deep breathing exercises as a prelude to meditation can be highly beneficial in clearing your mind of unwanted images.

I also recommend that you mentally fix a picture of the flickering flame in your minds eye and return to it during the daytime when you find your concentration waning or you are otherwise tense. Summoning an image of a flame in your mind is a great pattern interrupt and will take you back, at least in part, to the same state you find yourself in while performing candle meditation for real.

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Sunday, May 27, 2012

Affirmation Meditation

Affirmation Meditation is a more vigorous technique that requires you to use your mind consciously and actively.

An affirmation is a statement of truth. More relevantly to us, an affirmation is used by followers of personal development and various religious faiths in the belief that what is stated, even if not currently true, will have an effect on the current and future reality and eventually manifest in the real world. Therefore in Affirmation Meditation you will be making statements of truth or intentions.

How this appears to work for the individual is that an affirmation (here, just a positive statement, whether currently true or not) will affect one’s self-perception and, in turn, one’s self-image. Basically, if you tell yourself that you are a positive, healthy person, this will enhance your self-image far more desirably than telling yourself that you are a negative, unhealthy person. In turn, how you see yourself will directly influence how others see you, thereby confirming the success of the affirmation. By using Affirmation Meditation you can establish a strong self-image and project that strength outwards.

Used in conjunction with and in order to create a meditative state repeated affirmations will begin to work directly on the subconscious mind from the beginning.

The first step is to get clear about what you want to affirm. Start with a single affirmation that states what you want out of life clearly and concisely. Some examples might be to improve your performance in sparring or generate more energy or increase your level of concentration. When you have an idea the next step is to write it down.

Let's take generating more energy as an example to work with.

Precisely how you state your affirmation can vary and you should experiment to find the method that suits you best. One approach is to simply say the word ‘energy’. You can develop this into ‘I want more energy’. Personal development teachers such as Tony Robbins go further and argue that stating the affirmation in the present tense (that is, as if it were currently true) will produce better results. Therefore your affirmation would become ‘I am more energetic’. Some teachers such as Michael Losier on the other hand suggest a couple of different variations; either to use the prefix ‘I’m in the process of...’ (so, ‘I’m in the process of becoming more energetic’) or the prefix ‘I have decided...’ (‘I have decided I am more energetic’). My own personal approach to affirmations is inspired by Napoleon Hill’s Think and Grow Rich and I state not only my desired result but also what I am doing to bring about my goal in the present continuous tense. My affirmation on generating more energy would therefore be something like ‘I am eating healthy food, getting enough rest and stimulating my mind to become more energetic’. Precisely which approach you use is up to you. I have simply given you a few ideas. Find the one that best suits you.

Once you have written out your affirmation and committed it to memory you can begin your practice of Affirmation Meditation. This is achieved by continuously repeating your chosen affirmation aloud until you enter a meditative trance. Continue to speak your affirmation and allow your mind to become empty of everything but the sound of your voice and the words you are saying. Do this for 5-10 minutes once or twice a day. When you have finished take your time, as always, to allow your mind to move out of the trance. Move your body gently and take a moment to mentally examine yourself. How do you feel? Get in touch with yourself and seek to distinguish your mental state before and after meditation.

You can cater your affirmations to any aspect of your training or, indeed, your life. Affirmation Meditation is a great way of keeping your mind focused on your goals and it can also act like as a chant or mantra to concentrate your mind, eventually bore it, and allow you to enter a deep meditative trance, achieving a shift from left to right hemisphere dominance.

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Monday, May 21, 2012

Bruce Lee - Pierre Berton Interview

Bruce Lee - Pierre Berton Interview.

Lee was interviewed by Pierre Berton in 1971, giving his first English language television interview. This was before the kung fu phenomena had hit in the West and two years before Enter the Dragon. Later interviews of all kinds would focus on his movies and his fame. Pierre Berton, a noted Canadian non-fiction author, caught Bruce before the glitz thereby giving Lee the chance to express his philosophy and the deeper, more thoughtful side to his personality.

Lee says 'To me a motion picture is motion; you have got to keep the dialogue down.'

When asked if he can break five or six boards Lee shows his humility and replies that he would probably break his hand.

Lee talks about doing his own fighting in his Hong Kong movies, teaching his actor friends as a means to them gaining self-knowledge.

Lee describes a martial art as the art of expressing the human body in a combative form. A martial art harmoniously combines natural instinct with control.

Lee in this interview also begins to express his rejection of styles and the 'classical mess'. Lee rejects 'the gospel truth' of a martial arts school and instead examines how can he, as a human being, express himself totally and completely.

Bruce Lee continues his explanation of Tai Chi practice, praising the practitioners for taking care of their own body. Lee explains the idea that running water will never go 'stale'.

Lee next talks about his famous students, citing Steve McQueen as being the best fighter; James Coburn as the one most in touch with the philosophical aspect of the martial arts.

Pierre Berton next makes a very perceptive point: that in the West, not since the Greeks, have we unified art with philosophy with sport. Bruce Lee comes back with a superb observation in turn: that to truly express oneself is very difficult and it requires training...but that we can indeed express ourselves through a martial art.

Lee talks about his support role in Longstreet. Lee gave a good, solid performance and was able to express himself to the great satisfaction of the audience.

Lee re-enacts his role, talking about emptying one's mind and becoming formless, like water.

Lee demonstrates that he doesn't want to be known as a 'superstar' but rather as as 'super actor'. He continues, saying that he intends to find success both in East Asia and in the US. Why? Because he has made up his mind to do so...a display of consummate self-confidence. Lee's intention was to show something about the true Oriental in Hollywood.

Next Lee deals with the difficult question of whether or not an American audience is ready for an Asian hero. Lee suspects not and explains that this is why The Warrior will not be made. The Warrior program mentioned was the working title for the later Kung Fu TV series starring David Carradine, a role that apparently Lee was upset he did not get. At the time of the Pierre Berton interview however Bruce Lee seems quite philosophical about the whole thing, understanding that it was business first.

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