Harnessing the Power of Martial Arts for leadership

Harnessing the power of martial arts for better application of leadership can be a great way to build strong and successful teams. It is a skill that can be developed and refined, and can be used to create an environment of trust, respect and support

Could be that leadership is a concept that has been around since the beginning of time. It is a skill that has been highly sought after and valued by many, from the military, kings to the corporate world. However, how can martial arts be used to develop this valuable skill?

Believe it or not, but martial arts provide an excellent way to develop the skills required to become an exceptional leader. In martial arts, the focus is on self-discipline and control. This means that practitioners must learn to control their thoughts, emotions, and physical movements. This self-control requires an excellent level of focus and concentration. When a person can control their own actions and thoughts, they are better able to fight or work as well as to lead and motivate others. It also teaches them to be patient and persistent when dealing with difficult situations.

Martial arts also teaches practitioners how to effectively communicate with their peers. Practitioners learn to be assertive and persuasive in their communication. During the practice, they learn to express themselves in a clear and concise manner and to listen to others with respect. This skill is essential for successful leadership, as it allows leaders to effectively communicate their vision and through it motivate their team.

Leadership, as opposed to management, requires the ability to think strategically and plan far ahead. Martial arts provides an ideal platform to develop these skills. In martial arts, practitioners must think ahead and anticipate their opponent’s moves and actions. This practice can teach leaders to anticipate the needs of their team and develop strategies to meet those needs.

Martial arts also teaches practitioners to be decisive as practitioners must make split-second decisions that can affect the outcome of a drill or a match. This instils them to make quick decisions and stand by them. This skill is essential for leadership, as it allows leaders to make decisions quickly and confidently.

Finally, martial arts teaches practitioners to accept failure and learn from it. Practitioners must accept that failure and use it as a learning opportunity when practicing the art otherwise one cannot see the drawbacks or advantages one has. As well, ups and downs are an inevitable part of life. The same goes with leaders, they have to accept failure, learn from it, and use it as a learning opportunity instead of a setback.

Therefore, martial arts provides an excellent platform to develop the skills required to become an outstanding leader

The “Leadership by Virtue” book is packed with information, techniques, and strategies that can be used to increase leadership capabilities, while also giving readers an in-depth look at the history, philosophy, and teachings of martial arts.

Best Practices That Drive Adaptability

“Better to spend three years looking for a good master than ten years training with a bad one.” Wushu wisdom.

We live in a fast changing world where “being stable” means being adjustable. Only people who lost their adaptability naturally resist change (see: How to Guide Your Change). They become rigid which is the opposite of stable.

In Martial Arts adaptability is the principle of the Bruce Lee’s idea of giving with adversity, to bend slightly and spring back stronger than before and finally to adapt oneself harmoniously to the opponent’s movements without striving or resisting. During a competition or fight you have to adjust to the environment, your opponent, and to the mistakes you and your opponent make. This you can only do by being stable, flexible and adaptive.

Nature is a prime example of adaptability. Even big trees should be flexible and adaptive to grow stable. They adjust to the surrounding environment, to the winds and become even more stable. If not, they are uprooted. They don’t consume extra energy to rise straight up. For them it is natural to adapt to the soil declination when growing.

Water is the next good example mostly used in martial arts as a material to ‘replicate’. In China they used to say: water purifies and refreshes all living creatures, water without restraint and fear trickles through the surface of most things, water is fluid and adaptive, water which is in harmony with the laws of Nature. Water is soft but can cut through the hills and hard rock. Water “makes” it by adapting.

In everyday life there is an abundance of events and issues that require our adaptation.

Are we able to adapt or not quickly enough?

Fajin Power that radically changes your Leadership

Fajin or fa chin is a term used in some Chinese Martial Arts …

When I first heard the term I didn’t know what to think of it. If your background is natural science you know that MOMENTUM is the product of the mass and velocity of an object and that the net FORCE acting upon an object is equal to the rate at which its momentum changes with time. You’ve also learned that POWER is equivalent to an amount of energy consumed per time unit.

If everything is already explained by physics, what now with this Fajin?

Let’s see what Fajin is and then how a person could practice and achieve this skill in Tai Chi practice.

 

In Chinese, the character ‘Fa’ literally means ‘to issue’, ‘to discharge’, ‘to send out’, whereas ‘Jin’ is a little more difficult to translate. Dictionary term is ‘strength / force’ but does not fully express the correct difference between ‘strength’ in Chinese ‘Li’ and ‘Jin’ in Tai Chi. The best description between ‘Li’ and ‘Jin’ is that the latter is generated by the whole body and is able to permeate the four limbs while the first is bogged down in the shoulder and the back.

Difficult to understand?

For me it was. So let me give you some hints.

In Tai Chi classic The song of Thirteen Postures it is said: “To store the Jin is like pulling open a bow, to issue the Jin (with Fajin) is like letting the arrow fly”. “The root of Fajin lies in the feet and is issued from the feet, controlled by the waist and transmitted to finger tips.”

Still having trouble understanding?

How To Unify Body, Mind and Spirit

In the philosophy of all Martial Arts ‘body, mind and spirit’ have to be and work united in order to be successful in any combat situation. In my previous posts you can easily figure out I claim that the same is valid in exceptional leadership.

Here I’d like to go deeper into the subject by using the knowledge that has been steadily compiling. In the post Wing Chun basics 4Leadership I explained this topic through Wing Chun perception of ‘central line, economy of movement and simultaneous attack and defense’. The first can be used as a reference for body as on the ‘central line’ reside most of the vital points of a human. The mind is the most energy lavishing organ in our body. Therefore, a martial art teaches to store “the muscle knowledge” of all your hits, kicks etc. in your ‘muscle memory’ (will be discussed further below) allowing us to be faster and more explosive than we are within the conscious (mind) way of moving our extremities. In the fight there’s simply no enough time to deliver hits and protect oneself. Therefore ‘a simultaneous attack and defense’ is called for. It is “a spiritual way” to be confident that your whole body and not just your hands will protect you. But, at the same time a person has to have high spirit to combat with the opponent.

Looking at those two different options and issues through the same lens give us the opportunity to appreciate the similarities in them. So I tend to see most of the Asian Martial Arts as trains heading for the same destination – the unification of body, mind and spirit - but on different tracks.

Tai Chi’s (Taiji) main aspect is the yielding: when attacked Tai Chi “turns into water” and yield. The main emphasis of Tai Chi is working internally utilizing the Qi (see: Qi–energy–leadership). The Great Masters of Karate, Judo, Kendo, Aikido, Jiu-Jitsu, Sistema etc. all taught and tried to inculcate different principles to unify the three.

Practicing “Tai Chun”

There is no martial art with the name Tai Chun. I just melted names of two arts to form a new expression:  the first word from Tai Chi (Tai chi in the leadership world -1) and the other from Wing Chun (Wing chun in Leadership; Wing Chun basics 4 Leadership). So, why did I combine those two arts?

For several decades now I have been practicing different martial arts and came to conclusion that at the top level of any martial art there is a very similar if not the same knowledge and performance.

Why is it so?

People like to think we are different. But, what I like to point out is that as people we are all the same. We have almost identical “hardware” (two legs and hands, one body, head …) that moves in the same way. Well, one is taller and the other is heavier etc. but there is no big difference when it comes to how we sit down, walk, eat or fight. We use the same musculatures, joints or/and bones. Our “software” is pretty similar as well (we have fears, we are happy, we are angry …). Our brains work through the ‘same’ neurons and have same regions for processing vision, thoughts, and emotions. Therefore, our thoughts are produced, stored and retrieved in the same manner. And the same goes for our  cerebellum system where our reactions are ‘memorized’ and fired from.

Sun Tzu wisdom and Leadership

In my previous posts I have deliberately omitted any connection to well-known book The Art of War by Sun Tzu. This book is one of the seven fundamental Chinese military books: from general Wei Liao Tzu, then Wu Tzu, The Methods of the Sima, Six Secret Teachings, the Three Strategies of Huang Shi Gong San Lue, and finally Questions and Replies (Wen Dui) between Tang Taizong and Li Wei Gong. These seven important military texts of ancient China are called Wu Jing Qi Shu or The Seven Military Classics. The texts were canonized under this name during the eleventh century, and past the Song Dynasty were included in most military encyclopedias.

The Art of War was created in sixth century before our era and contains the rules of warfare, which are grouped into different aspects and collected in 13 chapters. Each chapter is devoted to one aspect of warfare. Outside of China this book has long been regarded as the book of ‘the ultimate’ military wisdom and as the oldest and the most famous product of military strategy and tactics.

Pushing hands

What could pushing hands in Tai Chi and leadership have in common?

‘Pushing hands’ or ‘tui shou’ is a two-person training routines in T'ai Chi Ch'uan, one of Chinese martial arts (described in: Tai chi in the leadership world -1. It is a routine where both partners improve sensitivity, psychical and physical abilities.

The exercise comprises of “cooperative” moves of two practitioners, their arms, waist and legs combined are in a circular pattern. During movements each player attempts to be in light contact with the other practitioner’s arms while at the same time remaining in perfect balance. Practitioners are permitted to use their hands to attempt to unbalance the opponent. A practitioner who is pushed or pulled off balance will usually stumbles out of  stable position and has “to reset” the stance to resume the practice. If a balance is lost and the stability could not be immediately regained, a practitioner may be pushed, pulled, thrown or even hit.

In most cases this kind of practice is only a gentle way to ‘compete’ with one another without risk of injury. This “combat” is typically used by beginners who normally exhibit strong egos which should be curbed.  The advanced practitioners know when they’ve lost and what may occur – they have already pasted the threshold of egoism - so they just keep continuing the circular movements even after recognizing ‘the gain’. Pushing hands practice improves relaxation, flexibility, timing, balance, self-control and numerous other qualities. Although there is also a sportier, a more competitive version with much more force used, but we’ll leave it for another story.

Added value of leadership names or labels

In my previous post Labeled leadership I described some name labeled styles of leadership and argued that there should  always be more than one style used when leading. In this post I’d like to summarize my quest of different names, i.e. labels, given to leadership and my point of view why this is happening.

Let me wrap up my thoughts on the subject of ‘leadership naming/labeling’, i.e. different leadership styles that keep up coming in last couple of decades.

To better understand my points, allow me to present some important “ingredients” that remarkable leaders should possess. In previous posts on the topic I've described some examples of different constituents of leadership: Leadership and Charisma, EGO and Leadership?, Leadership and influence, Leadership and emotions, Inspiring others. All these frame the whole plethora of important views on leadership process. I have separately portrayed different “substances” necessary in leadership.

What then is a good leadership? Is it all about different behavior, different styles, or how to name label in front of leadership? Could it be that a good leadership is just one of those qualities that you recognize when you see it, but is so difficult to describe?

Dualism vs. Yin-Yang

Can Western dualism be compared to Yin and Yang?

We are probably all aware that René Descartes was a major figure in seventeenth-century European continental rationalism. His most famous expression was/is ‘Cogito ergo sum,’( in French: ‘Je pense, donc je suis’) or in English: ‘I think, therefore I am’  ‘I am thinking, therefore I exist’ or ‘I do think, therefore I do exist.’ He definitely shaped or better defined Western polarization culture’s thinking.

Descartes defined the roots of Western dualism in ‘Description of the human body’ and the ‘Passions of the soul’ in which he advised that the body functions like a machine. In contradiction to the body, the mind or soul was described as a non-material object that lacks extension and motion and does not follow the laws of nature. This form of dualism or duality has a problem when one proposes that the mind controls the body and that the body can also influence otherwise rational mind. 

The dualism, as a philosophical matter, is then transferred to all themes such as good-bad, heaven-hell, day-night, left-right, man-woman, etc. This polarization is very strict and does not allow any big or small interconnection and/or interdependency. This kind of thinking was strongly supported by prevailing religion in Western hemisphere at the time.

Multicultural environment and leadership

In situations when you have to introduce yourself where do you usually place your family name: in front of a given one or behind it? Do you call other people by their first name? Koreans for example remain largely as ‘people with no given names’. We often say ‘my’ school or ‘my’ office or ‘my’ country; the Japanese people say ‘our’ school or ‘our’ office or ‘our’ country and even ‘our husband’? In Western culture we use ‘Hi,’ ‘Thank you,’ ‘You’re welcome,’ or ‘I’m sorry’. In China the same is preferably expressed by eye contacts or body gestures. When eating with friends do you share dishes or does each of you have your own plate just for yourself?

Above are just some cultural differences that you may see when visiting the countries around the globe. For a short visit some mistakes are not significant but if you are in the position to lead a multicultural team also these mistakes may influence the job outcome.

For me the most important is that you “understand” the differences. Next important issue is that you have to ‘be aware of’ your ‘cultural background noise’ as I’ve talked about in my TEDx talk. A cultural background noise may be blocking your vision on others’ cultural issues. If you surpass it you are prepared to accept and change.

Yin & Yang in Leadership

Yin and Yang is a brilliant symbol and a superb allegory approach to describe excellence in leadership. Let me point out some of the possible applications already posted in my blogs. In the post “IQ & EQ for Leaders” I've written about the importance of “intelligence and emotional quotients” to the leadership. For a leader it is crucial to find a proper mixture of EQ and IQ substances to achieve correct methods/processes that deliver desired results. It is not enough to possess one or the other, the same as in Yin and Yang concept. Another blog “Virtue – Morality – Ethics and leadership” I claimed that virtue motivates, morals and ethics constrain. The last two represent an ego which could be one of the biggest barriers for people to work together effectively (EGO and Leadership?) in multicultural organizations that are spread around the globe. Again here we have two opposite things in leadership that “conflict” with each other.

But Yin and Yang is much more than mere opposites.

Tai chi in the leadership world -1

In my post Tai Chi Quan Leadership I have given you some historical information and points to be used in leadership process from Tai Chi. In this and the next post I’d like to share with you some of my experiences and knowledge that I have gained by practicing Tai Chi. I will conclude with another set of views on how to transfer them to leadership.

Yoga is known as a still meditation technique as opposed to Tai Chi, which is a moving one. As opposite to India where food and temperatures could allow yoga Tai Chi in China evolved differently but with the deep, profound and meaningful theory.

Many of you think of Tai Chi as an exercise normally practiced by older people. You have probably seen it as such practiced in Chinese parks. It looks so benevolent and an easy practice and is probably a reason why it rarely attracts young people to begin practicing it. Very few people see Tai Chi as a martial art that can be very efficiently used to protect life. Some blame for it can be put on numerous schools where Tai Chi is practiced just as a type of coordinated movements with health improvement in mind. It is a type of Tai Chi learning by practicing form(s) only. Bare hand practice is just one of various aspects of Tai Chi. Still available practice may use sword, saber, spear and staff, up to ball, and ruler. It is also true that some of training with those tools is not worldwide spread as there are very few masters who still know and practice them.

The bare handed Tai Chi is a set of eight hand movements and five leg movements. Hence it is sometimes called the thirteen techniques. The eight fundamental Tai Chi hand movements are: warding off, rolling back, pressing, pushing, spreading, taking, elbowing, and leaning.  The five fundamental leg movements are: moving forward, moving back, moving to the left, moving to the right, and remaining in the center.

Tai Chi and all Chinese martial arts are not something that a person could grab instantaneously. They are meant as a lifelong learning and developing and definitely not something to grasp or understand immediately or even learn in the first hour. It took me more than ten years to do the form alone. I still may need a suggestion or external help.

Learning Leadership from Martial Arts - I

The central blog question is: “How to successfully lead a group of people coming from different cultural backgrounds?”

Today we are facing important and challenging (new) factors in leadership and management: different languages, time zones, channels/modes of communication, physical distance, and consequently a large and variable mixture of cultural factors. All these factors influence work processes, decision-making, management, work habits and even get embodied in national work-related legislation. To be able to lead and to predict behaviors a modern leader is supposed to grasp them and not to give and take offence due to misunderstanding of cultural issues. In today’s global world it is increasingly important and desirable to understand these differences and understand how they require a different leadership and management style.

As there are numerous studies of cultural impact on management, leadership, team building, motivation, etc. I will not describe them, but rather follow a different path. People share a lot of the same habits, reactions, behaviors, etc. that are more culturally independent and are effectively and efficiently used in martial arts training and teaching. Can the same approach be taken in a new way to a different leadership?

Dao De Jing

Dao De Jing is a transcript of around five thousand Chinese characters in eighty-one chapters or sections. The chapter divisions were during history in later editions reorganized and supplemented with commentary. The title of the Dao De Jing text comes from the opening words of its two sections: DAO represented in chapters 1 to 37 and DE from chapter 38 to 81.

To explain the title we can separate containing terms. The term Dao was explained in my blog “Dào (Dao, Tao) – the Way” and De in “De – Virtue –Dé”. The third word Jing is translated as ‘canon,’ ‘great,’ or ‘classic’ text.

Thus, Dao De Jing can be translated as ‘The Classic/Canon of the Way/Path and the Power/Virtue.’ Even if this well-known text title did not become generally used until the Tang dynasty (618–905), it is fundamental to philosophical Daoism and it strongly influenced other old Chinese schools, such as Legalism and Neo-Confucianism. This ancient book is also central to Chinese religion, not only for religious Daoism, but also Chinese Buddhism which, when first introduced into China, was largely interpreted through the use of Daoist words and concepts.

Wing chun in Leadership

Wing Chun (in Mandarin Yong chun) means “eternal spring”. It is a marvelously efficient system of aggressive self-defense that allows immediate adaptation to the size, strength, and fighting style of an attacker.

Yip Man, who introduced wing chun to the west, was from the south of China where Cantonese language is spoken. Additionally, the Chinese pronunciation is very different from the Western pronunciation and that is why people misunderstand it. Consequently, we do not have  only Wing Chun, but also Ving Tsun, Ving Chun, and Wing Tsun, as well as some styles that at the end of Wing Chun as a third word add Kuen (Mandarin Quan), meaning “series of fist boxing”.

Wing chun is also based on the Yin and Yang principle, meaning soft and hard or motion and stillness, attack and defense—they all come from each other. Yin and Yang may be the most important theory in China. The concept of Yin and Yang is simple and at the same time vast in nature. The earliest origin of Yin and Yang must have come from the observation of day turning into night and night turning into day. Yin and Yang are interdependent on each other. Yin cannot survive without Yang and vice versa—there cannot be activity without rest and rest without activity. Which is the fundamental tenet in Chinese thought that has been emphasized mostly by the Daoist schools is wu wei. The literal meaning of wu wei is ‘without action’ and is often included in the paradox wei wu wei, ‘action without action’ or ‘effortless doing.’ It means natural action—as planets revolve around the sun, they ‘do’ this revolving, but without ‘doing’ it, or as a tree grows, it ‘does,’ but without ‘doing.’ Wu wei refers to behavior that arises from a sense of oneself as connected to others and to one’s environment. It is not motivated by a sense of separateness. It is action that is spontaneous and effortless. If wu wei is seen purely as inactivity, then indeed it is anachronistic in todays’ times. But wu wei is not just a lack of purposeful action, it involves knowing when to act and when not to act. Therefore, it is a state of alert quietude and watchfulness, it is action only when and where required to restore the balance of universal harmony. In Wing Chun, one utilizes all these principles when fighting.

De – Virtue - Dé

In my blog: Virtue – Morality – Ethics and leadership I wrote that virtue motivates and morals and ethics constrain. To support that statement here I’d like to describe virtue through Chinese  ancient text ‘Dào DéJīng’.

Dé is conventionally translated as ‘virtue’ or ‘power,’ and refers to how the Way or Dào functions, or literally “walks” throughout the visible world. ‘Moral authority’ is probably the closest modern English equivalent to Dé. It was an opening stanza in the oldest version of Dào Dé Jīng, now it is introduced in stanza 38 that describes virtue:

High virtue by obliging not - acquires moral force.

Low virtue obliges always and thus lacks moral force.

High virtue neither strives nor acts for its own ends.

Low virtue does not strive but acts for its own ends.

High kindness does strive but not for its own ends.

High service also strives and does so for its ends.

High ritual not only strives but compliance failing stops at nothing to compel conformance.

Thus the loss of the Way meant the advent of virtue.

The loss of virtue, the advent of kindness.

The loss of kindness, the advent of service.

The loss of service, the advent of ritual rule.

Ritual rule turned loyal trust to deceit, leading to disorder.

All that has been learned adorns the Wayand engenders delusion.

Hence those strong and true keep commitment 

shun deceit, stay with the kernel that’s real and shun flowery adornment, choosing the first, refusing the last. (Moss)

Leadership by Virtue background

A common conclusion of all studies on our cultures is that we are definitely different. This is not really a great contribution but rather just a common knowledge. And this conclusion is what mostly challenged me. To successfully lead people you need to find what binds the people together and not what separates them.

Within globalization processes people that are now to work together do not come only from the same cultural background but were raised also in different cultures. And leaders are to take into consideration this new dimension, while, due to current perpetuating crisis, at the same time dealing with finding a way, a fresh and new leadership approach. And the stress should be put on the change of leadership practices and not only on a repainting of current ones. To introduce a new approach to leadership, the book “Leadership by Virtue” takes a different venue - a way that brings Far-East concepts into Western approaches and entangles both.

 The “Leadership by Virtue” approach is not about the instruction on how and what to do. It is rather a complex interlinked method to change oneself first. Accordingly, it is not ‘externally oriented’, as the case is in most of the Western culture’s way of management or leadership methodologies. Here the book takes  more Far-East tactic and is dedicated to ‘internal self’.

China’s history and culture impacting Leadership - 3

The third example I would like to share with you is the historical novel Three Kingdoms, written in the tradition of the Spring and Autumn Annals which are attributed to Confucius. The historical novel of the Three Kingdoms is so important because it describes China’s tradition of political culture and the struggle to define its political form, transporting the reader from the highest councils of dynastic power to the lowest fringes of society, from the capital and key provinces to the edges of the empire and beyond. The novel offers a startling and unsparing view of how power is wielded, how diplomacy is conducted, and how wars are planned and fought. The novel has in turn influenced the ways that the Chinese think about power, diplomacy, and war. It is a tale of China itself in its infinite variety.

While ‘preserving moral judgment’ in every turn of phrase the novel marks the ‘rise and fall of kingdoms’ in a grand sweep of time. The novel has added to this tradition by reaching the broadest possible public with its message. This challenges a reader to reflect on how his own conduct measures up to the standards of loyalty and filial piety as they are fulfilled or betrayed in the novel. As Jiang Daqi said in the preface to the novel ‘merely to read it but not apply [its lessons] vigorously in one’s own life, is inferior to [real] study.’

China’s history and culture impacting Leadership - 2

The second example from China’s history for an outstanding leadership can be taken from the novel: Journey to the West. The main character is Sūn Wùkōng, Brother Monkey or Great Sage. The narrative uses a lot of symbolism and is based on the Daoist philosophy. Brother Monkey represents the heart and resides in fire, which is a fifth Daoist element. He was born from a stone and acquired supernatural powers through Daoist practices on the Mountain of Flowers and Fruits, which is the source of yīn and yang. The whole settlement and the place represent the Daoist theory of five elements where the other four are: Fruit and Flowers represent wood, Water Curtain where Brother Monkey hides refers to water, Iron-Plated Bridge leading to his camp refers to metal, and Rocky hill refers to earth. 

China’s history and culture impacting Leadership - 1

In this and the next two blogs I will try to shed some light on the topic of how one should behave and what one should aim for to be a successful and superior leader. Here I will take it from a non-Western perspective – from China’s history that is quite rich and could be the source of potentially broader viewpoint in today’s (mostly western) leadership methodologies.

I begin with a story Outlaws of the Marsh. The main character Sòng Jiāng, the descendant of a landowner's family, nicknamed Timely Rain, was a clerk of the county magistrate’s court in Yuncheng. He was especially adherent to playing with weapons and adept at many forms of fighting. At the same time he had a reputation for being extremely filial and generous in helping those in needs. He helped anyone who sought his aid, high or low, making things easy for people, solving their difficulties, settling differences, saving lives, even providing his guest with food and lodging in the family manor. And so he was famed through the province of Shandong and Hebei. However, in silence he suffered in the face of the arbitrariness and corruption of the imperial justice system.