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Discipline

We had a lecture on discipline this week from Master, which dovetails nicely with my own recent reflections. While I was in Hunan teaching that summer program for kids, the effort of trying to get them to rise to an acceptable discipline level had me thinking about how discipline is taught. I think it is a great mystery to me still, but I am starting to get a few ideas.

There are, of course, two kinds of discipline: external discipline and internal discipline. External discipline is when someone else is yelling at you and punishing you when fail to meet expectations. China in general, and our kungfu school in particular, is a great place for external discipline. When one steps out of line, there are shouts, lectures, and ultimately a cane to put one back on course.

Internal discipline is the real prize, however. It is self-discipline, self-control that lets one do what one needs to do when no one is there to motivate you. This is what a human being needs to live well, and this is what we train kungfu to find. It is the superior kind of discipline; a self-disciplined individual thrives even in an external-discipline environment, but an externally disciplined individual withers without their discipliners.

I have come to believe that we in the West misunderstand the role that external discipline plays in developing internal discipline. It is logical that if one is always externally disciplined, one never develops the responsibility to be self-disciplined. This is certainly true. But I think this leads people to try to teach self-discipline with a kind of sink-or-swim approach. We throw ourselves, our students, and our children into deep water, trusting to instinct or chance to teach them the right self-reliance. If they sink, we drag them out, but just chuck them back in the deep water at the next opportunity. Without incredible luck, failure cycles downward into more failure, and discipline is lost altogether.

I feel that external discipline is like the shallow end of the pool. It’s true you will never truly learn to swim if you never leave the shallows, but there are valuable lessons to be learned there: comfort in the water being foremost, but also coordination. In terms of discipline, comfort in the water is just confidence and an understanding of the benefits of discipline.

Coordination means fidelity between the part of your mind giving commands and the part carrying them out. This is critical. When I first came to Wudang, getting up at 5:00 AM was a huge challenge. I would tell myself to get up, but the part of me receiving the command didn’t believe it would happen, and this lack of faith made self-discipline impossible. I didn’t believe I would do what I told myself to do. So I would be late for training. Punishment pushups and the humiliation of being punished are not fun at 5:15AM, and after a while I learned to get up on time if only to avoid them. But in that process, my lower mind began to believe that it would do what my upper mind told it, and this was an important step for me.

So I have come to believe that teaching self-discipline needs external discipline. Opportunities for self-reliance must be given, but the time in between must be used to practice the coordination that makes success possible.

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Teaching in Hunan

For the past three weeks, I was away from Wudangshan, teaching a summer program for kids at a new Wudang Kungfu school. My younger kungfu brother’s new school is located in Yiyang city, in Hunan province. The summer program is a 40 day session, but because I am still a student and need to continue to work on my own kungfu, my classmate and I agreed to split the time in half. I did the first three weeks, he will do the next three weeks.

It was a pretty interesting experience. Over the last few years I have settled into the rhythm of life in Wudang, where we have a nice expat community to take the edge off of the culture shock of living in China. This assignment in Hunan was my longest period spent alone exposed to China. For three weeks, I saw no foreigners, I had no fluent English conversations, and I had to try to be comfortable with Chinese culture in all its unblunted glory. To make matters worse, Yiyang’s local dialect is completely incomprehensible to me, and colors the local’s Mandarin so strangely that even that is painfully difficult for me converse in.

The teaching itself was fine. I taught basic kungfu and English to a group of ten kids ages 8-11 for four hours a day six days a week. I am growing more and more comfortable as a teacher, though starting out with a fresh batch of students is always hard. They have no experienced students for role models to imitate. Every detail of training and behavior that is so ingrained in me requires real effort to remember to explain them. For example, being ready for class. Often we would start class, and the kids would still be in denim shorts (to tight to stretch or kick in) with no shoes on, and have not eaten breakfast though they had been sitting around for an hour previous doing nothing. In Wudang, the standard is set and understood, that when class starts, you must be ready to train and if you are not you must live with the discomfort. To have to step back and teach that surprised me. This is something that the kids’ parents need to understand as well, but communicating with the adults was difficult for its own reasons.

Honestly, all my biggest problems were with the adults I dealt with down in Hunan. In my observation, mainstream Chinese culture seems at times to revolve around gaining face by pushing food, drink, and other indulgences on other people to demonstrate your own generosity and express your affection for them. The aspect of Chinese culture that I am studying, kungfu and Daoism, is much more healthy, restrained,  and disciplined. As a foreigner, it seemed impossible for me to make the adults I met appreciate these qualities in the way they treated me or the way they approached their children’s studies. I constantly walked a line, trying to be friendly and help promote the fledgling school, and still trying to avoid all the cigarettes, beer, rich food, and excess that was so insistently thrust at me.

As I re-read what I have written, I think it is funny that an American is complaining about the excesses of Chinese people, American life being what it is. What can I say, it’s the kungfu talking 🙂

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Reconciling Opposites

Trying to lower my stance with a straight back at May competition

It’s been well over a month since my last post. Our training schedule has been in chaos for the last month, and it just seems like every time I might sit down and write, there is a competition,  or a performance, or a meditation period, or a bad internet connection, or something else to get in the way. A change is as good as a holiday, though, and I feel refreshed and ready to go now that training in Wudangshan is settling back into normal routine.

The month of May and the beginning of June were fairly stressful, because it seemed like we were never going to get a real day off to recover from all the events mentioned above. Everyone in our class, I think, felt this tension building under the calm we are trying to maintain. The harder we tried to keep a lid on stress, the more rigid our emotions became, and that rigidity fanned the embers of the stress inside. The calm produced was not really calm at all, but a facade over inner turmoil. One has to somehow face stress while staying light and happy. This seems impossible; the two seem mutually exclusive. One feels one must either escape the stress or embrace unhappiness. But we can’t do either.

This balancing of seemingly mutually exclusive elements is a reoccurring theme in my training. From day one, coaches yell at us to sink our stances lower, but keep our backs straighter. This seems impossible. To keep balance, you feel that you have to stick out your butt and lean your head forward if you want to get your stance lower. Or the coach tells you to do the movements faster and clearer, but you are already going as fast as you can and you feel the only way to go any faster is to fudge the movements. But though you ask the coach again and again to choose one of the opposing criteria for you to focus on, he keeps you on both horns of the dilemma. And then one day, through long, hard work, low and straight becomes possible, and fast and clear becomes fierce.

Often in our decision making, and particularly in the processes by which we find our emotional response to stimuli, we are too lazy to seek an ideal answer. Instead, we try to determine which extreme reaction will give the best result most of the time. Psychology calls this heuristics, and it is a very real part of how the human brain works. These shortcuts save time and reduce the amount of thinking we really have to do, but they also oversimplify  our inherently subtle world and thus make our path through it clumsy and misguided.

I think this is one reason meditation is so important: meditation changes the way one values time and helps prioritize balanced thinking instead of headlong speed. By slowing down and observing with greater sensitivity, we can hope to face each challenge with the right calm-happy, lazy-driven, optimistic-pessimistic, black-white, free-disciplined, push-pull, fast-clear, low-straight, give-take, yin-yang response.

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Illusions of Power

On the subject of internal arts and the effects of emotions, I’d like to talk about anger a bit. It is the emotion that I am most aware of struggling with in my own training, and I see it every day in others.

I think the allure of anger is that anger feels powerful. When the world is not as we want it to be, or we don’t like how we are treated by others, it is comforting to feel we are kings, as if our displeasure has the ability to reform things to our liking. When we are angry, we do not feel helpless, we do not feel vulnerable.

For an example of anger, let’s consider weapons shop vendors here in Wudang. My classmates and I are learning spear, so the other day I had to go to one of these shops. I struggle to finance my training, and I can not afford to throw money around carelessly on anything. However, it is standard practice in these shops that when a foreigner walks in the first quote rockets up above %1,000 and no amount of haggling will lower it to any realistic value (I am not exaggerating, and thank the rich, gullible tourists for that). Despite my best efforts, the best price I could get was 70 yuan, down from an original quote of 110 yuan, while my Chinese kungfu brother walked out of the store with the same spear for 20 yuan.

This makes me angry, and in my anger I feel righteous. I think, ” They’ll regret making me angry. My friends and I will never shop there again. I’ll write a blog about these jerks and ruin them internationally. I ought to go back there and throw a brick through the window of the shop, I’ll… I’ll…” But reality sets in and each of these angry thoughts is revealed as pointless and wrong. I will have to go back to that crook the next time I need a new weapon. My friends will do the same. Gouging customers is how these guys make their living, and no one blinks at it. That brick, though tempting, would be cowardly, petty, and probably make a lot of trouble for me, my master, and other foreigners in the area. Once I have left the store with my purchase, I am every bit as powerless as I feel. My anger does violence to me, and that vendor doesn’t lose any sleep at all.

Truly that vendor is part of my training, a sparring partner of sorts. I have to accept the fact that he is part of a system that is so much larger than me that I can not fight it. What can I do? I must proceed in a yielding way. I can try to learn to haggle better. I can make friends and they can shop on my behalf. I can be thankful that as a white American male, I have been given an opportunity to understand discrimination and compassion as I would never have understood it had I stayed in my own culture. But most importantly, I have to learn that though is nice to imagine myself as a king in my castle, inviolable and potent, there will always be forces in this world greater than me and lesser than me. And regardless of my actual ability to change my surroundings, I must be able to relate to them with tranquility. Thus, China itself tempers me.

I sometimes worry about how I will someday teach these lessons to Americans at home, where everyone tells you you can, “have it your way.” Anyway, more next time.

And if, in the unforeseeable future, I find myself in charge of regulating commercial tourism practices in Wudang, that salesman had better keep his head down ;-p.

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Kungfu Blog

Lately as I think about what I want to write in my blog, my ideas seem to move in a more philosophical direction. I hope that I can still provide anecdotal illustrations of life in China, but for the next few months I expect I will be writing more about what I am thinking related to my training. First, however, I feel like I need to lay some groundwork for this kind of thing.

First, I want to reiterate that what you read in this blog is distorted by the imperfect lens that is me. What you read here is not a faithful record of my master’s teachings or Daoist practice or Wudang martial technique. I am a student working through some rather difficult lessons, and you are reading the flotsam and jetsam of that learning process. I am likely to be wrong, or at least incompletely correct.

Second, the nature of my training is in essence unintellectual. By writing a blog about it, I bring it into the intellectual realm, but it can not be entirely expressed here. Language bridges the gap between your mind and mine, but this training is a thing of bone and muscle and character, not of the mind, and only a shadow of it can cross that bridge. It’s an common mistake to think once you have read and understood some piece of martial arts theory, you understand martial arts.

So if you read my blog and like what I am talking about, please remember: practice is what makes this stuff real, not comprehension. The Chinese say, “Kungfu equals time plus sweat,” and that is just as true for internal martial arts as external. Reading is fine, but training is what it’s all about. And that training should be monitored by a good teacher, not a blog.

Phew! 🙂 Now that I feel like we won’t fall into the more common pitfalls of this type of writing, I can get on with it…

 

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Internal Self-Defense Part II

Last year I wrote in this blog about internal self defense, what it means and its importance. I focused on the power of emotion and the need to learn to protect oneself from negative feelings. This is a major thrust of my training here in Wudang, and I thought a little more discussion was in order.

Remember that in Daoist theory, a person is like a bottle filled with water. We are a container of vital energy. When we are born, that container is full. We spend that energy in our everyday activities, sometimes intentionally and more often through habitual leaks. When the bottle is empty, we die.

To continue the water bottle metaphor, this is a bottle that takes a lifetime to empty, so from day to day the change is so minute we might overlook it. Indeed, a person can go for years thinking they are as vital as ever, only to wake up one day to notice that an important reference point has been passed. It’s a quarter empty! It’s HALF EMPTY! But the perception that the water suddenly vanished is wrong: every action of every day effects the level.

I am learning that a big part of my training is sensitizing myself to the effects my actions have on my vitality. The exertion of full-time training, plus my master’s insights about replenishing our energy, means that the level in my bottle drops and rises more noticeably, which with practice is helping me learn to monitor it and make good decisions that fill up the bottle.

I explained that so that I could explain this: I am starting to understand that the vital cost of my actions themselves is not as significant as the vital cost of the emotions engendered by those actions. A training day when I allow myself to be grouchy and negative is many times more draining than an identical day when I stay calm and positive.

This puts me in mind of some of the elderly individuals I have had the honor to know. Many of those who reach a great age and still seem vital and energetic are those whose characters are calm and optimistic. These individuals do not avoid effort in order to spare themselves the expenditure of vitality. But in their industry, they face each task quietly and purposefully. When the task is over, they do not bemoan the effort or overly celebrate it’s completion. They seem calm and gratified.

Other people I have known, of all different ages, seem prematurely dissipated. They seem to have a greater emotional reaction to every new task. If they are working already, they complain of the additional work. If they are resting, they resent the end to their rest. When a task is finished, a celebration is in order, and in this celebratory play they are as excessive as they are in their work. Each action carries an unnecessarily heavy toll on the water in the bottle.

The key here is that the vitality in the bottle is not just sand in an hourglass, measuring out a lifespan. It is the essence that determines the quality of a life as well. Without the toll of negative emotion, there is more energy to spare each day on the things we do and the things we love, without diminishing ourselves.