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ABOUT "INTERNAL WORK" IN WUSHU TRAINING
Guang Lu
From Martial Arts of China Vol. 1, No. 2 , Page
87
Courtesy of Shaolin Brand
COMBINING "internal'' and "external" work
is an important aspect of wushu training and commands great attention
in all schools of martial arts. Changquan (long-range boxing),
For example, consists of "external work" performed by
the hands, the eyes, the body, and the feet, as well as "internal
work" involving such elements as jing (essence of life), shen
(spirit), qi (vital energy), li (power) and gong (skill). Nanquan
(southern style boxing) emphasizes the exercise of the hands, the
eyes, the trunk, the waist and the feet in "external work" and
the training of the mind, spirit, qi, willpower and courage in "internal
work". In xingyiquan (form-and-will boxing) emphasis is laid
on achieving the "three internal harmonies" (between
mind and will' qi, and power and will and qi) and the "three
external harmonies" (between shoulders and hips, elbows and
knees, and hands and feet).
What, then, is "internal work" in wushu
training?
In essence, it refers to the practice of qigong,
an essential point common to wushu exercises of all schools and
styles, one that is indispensable for the consummation of the art
of wushu
In the early stage of their development, both
wushu and qigong were closely connected with daoyin - a rudimentary
form of qigong which combined physical movements with regulated
breathing. The wuqinxi (five-animal play) created
by Hua Tuo, a celebrated physician of the 2nd century, can be regarded
both as an ancient form of qigong and an early type of boxing exercise
imitating animal movements. The practice of combining wushu and
qigong continued down through the centuries, and by the time of
the Ming (1368-1644) and Qing (1644-1911) dynasties a number of
theoretical works were written about it. One of them was Yijinjing a
widely - read book of the Ming Dynasty which expounded the theory
of incorporating internal work (qigong) into (wushu) exercises
of the Shaolin school.
The "internal work" of wushu contributes
to its health-keeping effects while the "external work" underlines
its combative value. The two combine to form the characteristic
features of Chinese wushu.
An essential part of internal work is mental training,
which is to guide physical movements with the power of the mind.
The importance of mental training in martial arts practice was
described in a story about Yue Nu, a famous swordswoman of the
Yue State of the Warring States Period (475-221BC). as narrated
in the history book Wuyue Chunqiu (Annals of the Yue State). One
day, Gou Jian, king of the Yue State, asked Yue Nu about ways of
achieving excellence in swordsmanship. To this Yue Nu replied,
' The most important thing for you to do in hand to-hand combats
is try to collect yourself inwardly while assuming an outward appearance
of perfect calmness. That way, you look like a gracious lady but
will prove as powerful as a | tiger in fighting."
During the Ming Dynasty which witnessed a boom
in fighting arts, Qi Jiguang, a famous general who contributed
much to the development of wushu theories unequivocally referred
to mental training as part of wushu training and military drills
in his writings. Emphasizing the need of courage for the making
of a great fighter, he said, "A coward would crumble in the
face of a fierce enemy even if he has very good skills." In
his opinion, courage is something that can only be acquired through
conscientious training.
Because of its extreme importance, mental training
is applied in all kinds of wushu exercise. Xingyiquan, for instance,
requires that the body movements be governed by the mind. Taijiquan,
too, emphasizes the guiding role of the mind, which adds to the
health benefits of the bodily exercise. The same can be said of
shaolinquan and other schools of boxing.
Mental training in wushu has a long history. As
early as the Spring and Autumn Period (770-476 BC), doctors and
keep-fit specialists saw human life as a unity of the two opposite
things: material and spirit. According to them, the human body
is composed of Jing, qi and shen. Jing and qi are
both material that constitutes the shape of the body, while shen represents
the spiritual aspect including consciousness and thinking. Shen
is generated by jing and qi, while jing and qi are sustained by
shen.
Such simple dialectics serves as the theoretical
basis for traditional Chinese medicine and hygiene, as well as
for the practice of wushu and qigong. It explains why wushu exercise
can be effective only when due attention is paid to mental training.
Shen is generated by jing and
qi, while jing and qi are sustained by shen.
Such simple dialectics serves as the theoretical
basis for traditional Chinese medicine and hygiene, as well as
for the practice of wushu and qigong. It explains why wushu exercise
can be effective only when due attention is paid to mental training.
From Martial Arts of China Vol. 1, No. 2 , Page
87
Courtesy of Shaolin Brand
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