Best Ways to Relax Successfully

Is a stress-free and meaningful life possible today?

We are daily bombarded by requests, actions, interrupts. The media pressure us with what we should possess or buy, how we should look, what to eat ... We are pressed by our surroundings, neighbors, friends to ‘comply’ with standard of living they value. Our bosses tell us when and what to do no matter the hour of a day or day of the week. We are (always) connected – if not, right now we are looking for wifi!

Is this the life we want?

Some adhere to it others aim to different lifestyle. Nevertheless, for many of us the relaxation represents zoning out in front of a TV at the end of a stressful day. Does/could this reduce the accumulated stress?

No.

Known from ancient times to effectively combat stress is that we need to activate the whole body's natural relaxation response.

How we do it?

There are numerous marketing campaigns telling us to try three, seven, eight … ways of relaxing techniques that are readily (commercially) available?

Do those techniques work? Likely not!

What then?

Stress is necessary ‘part’ of life. One needs it for creativity, learning and, mostly in ancient times, to survive. Why, then, such a fuss about it?

We are all probably aware that stress is harmful when it becomes overwhelming and interrupts the healthy state of equilibrium of our body chemicals through nervous system. Our body and our nervous system are flooded with chemicals which prepare us for ‘fight or flight’. While stress response in emergency situations when quick action is necessary could be lifesaving, it wears our body down when constantly (daily) activated. Sadly, overwhelming stress has become an increasingly ‘common occurrence’ in our lives.

We should aim to control the impact of stress or to reduce it. And here the relaxation techniques come in. They are kind of brakes on our over heightened state of readiness and bring our body and mind back into a state of equilibrium.

Now, let’s move from ‘what’ to ‘how’.

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?

How to Guide Your Change

“Change is the only constant in life” Heraclitus.

Then why are we so afraid of it?

In the post Organizational change I have written that employees, others as well, perceive stability as security and therefore normally oppose changes. Such perceptions present difficulties or even block a change.

Where, then, is the exit door to ‘changing’ that?

Let’s start with a simple question: what do I want to be?

The answer does not lay within New Year’s resolutions where we write down our wishes and intentions on a piece of paper, store it in a bottle and launch it to sea, hoping it will manifest by itself! No. The Universe isn’t going to make this happen. You are the only one to do it!

So, how then?

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.

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.

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.

Ancient knowledge about leadership

Last post about “Different views on leadership” discussed the differences between Western and Eastern leadership views. In searching for those dissimilarities I came across text from Spring and Autumn - Warring States, chapter Yao Yue describing discussion between Confucius and his apprentice Zi Zhang. Discussion is obviously focused on a leadership principles and attitudes:

Zi Zhang asked Confucius: "In what way should a person in authority act in order that he may conduct government properly?"

The Master replied: "Let him honor the five excellent, and banish away the four bad, things; then may he conduct government properly."

Zi then said: "What is meant by the five excellent things?"

The Master: "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce."

Zi: "What is meant by being beneficent without great expenditure?"

The Master replied: "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit; -- is not this being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect - is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe - is not this to be majestic without being fierce?"

Zi then asked: "What is meant by the four bad things?"

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.

Tai Chi Quan Leadership

Tai Chi Quan (Tai Chi) is represented through steps by the coordinated actions of the body’s extremities, of the body as a whole including the eyes. The breathing is also coordinated. Thusly,  Tai Chi is a complete system of exercises characterized by the unity and by the cultivation of the internal and external application of power. A very old system, widely known for its healthy and relaxation methods but rarely considered a martial art.

The term Tai Chi Quan translates as “supreme ultimate fist, boundless fist, great extremes boxing or simply the ultimate.” Tai Chi theory is deep and profound. It takes many years of practice, learning, research and pondering to gradually grasp the esence to the art. It is said that Tai Chi Quan was created by San Feng Chang in the Song Hui Zong era (1.082 – 1.135) although techniques and forms with the same basic principles were already in existence almost 600 years earlier that were created from previous one taught in Han Dynasty (206 BE – AE 220). The content of the art has varied from one generation to the next. What we see today in the forms of Tai Chi has been evolving for more than eight hundred years. Various versions of Tai Chi are still practiced around the world: bare hand, sword, saber, spear, stick, ball or ruler. Some are slowly disappearing for there are very few masters around to teach.

I Ching

The I Ching or Zhouyi – the Book of Changes is a collection of practical wisdom used as oracular statements and pertaining to every conceivable situation. It is one of the oldest Chinese classical texts.

I Ching is built of linear signs represented by 64 sets composed of two three-line arrangements, namely hexagrams (guà) that represent sixty four main kinds of life situations. The lines of hexagram are, of course, not just lines. Each hexagram has a name and is a physical symbol representing deeply metaphysical or subconscious manifestation. Every line of hexagram can be broken or unbroken. The unbroken or solid line represents yang, the ‘creative’ principle. The broken or open line with a gap in the centre represents yin, the ‘receptive’ principle. These principles are also represented in a common circular symbol or diagram known as Tai Chi Tú but more commonly known in the West as the yin-yang symbol, expressing the idea of wholeness of constantly undergoing change.

Traditionally the I Ching is consulted by throwing 50 yarrow stalks, but today a set of three coins is used more frequently. When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (changing), or fixed (unchanging). A second hexagram is created by changing moving lines to their opposite and represents new possibilities and transition that might occur due to someone’s interaction of a free will.

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)

Dào (Dao, Tao) – the Way

In my blogs I have been using a term Dào (Dao, Tao) and would like to share with you my understanding of the meaning of the concept.

Dào is usually translated as way, road, channel, path, doctrine, or line. Chinese language is a tonal language so we must not confuse Dào with Dǎo, although for us it sounds the same. The latter, Dǎo, has an entirely different meaning: to lead, to transform, to guide, to conduct and or to direct.

There are some who would like to believe that Dào is a sort of ultimate creator, a God? It is not. God interferes with people and things, Dào never does. It is said that he who pursues Dào does less day by day. Less and less is done until nothing is done at all; when nothing is done at all, nothing is left undone. This is the fundamental difference between God and Dào – there is no interference when Dào is in concern. At the same time we should understand that Dào in Daoism can have dual meaning. One is religious and the other philosophical. The understanding and use of Dào in my book Leadership by Virtue is the latter.

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. 

Martial arts philosophy

Better sweat in practice than bleed in battle (Wǔ Shù wisdom)

The combats and strategies were a constant topic through the human history. In China only there are seven important military texts. First is from worldwide well-known Sun Zǐ, (The Art of War), the next are from general Wèi Liáozi (The Art of War), Wú Qǐ (The Art of War), Sīmǎ Fǎ (The Marshal's Art of War or The Methods of the Sīmǎ Fǎ), the legendary figure Jiāng Zǐyá (Six Secret Teachings), general Zhang Liang (The Three Strategies of Huáng Shígōng), and finally: Questions and Replies between emperor Táng Tàizōng and general Lǐ Wèi Gōng. The texts were practically canonized under the name “The Seven Military Classics” already in 11^th century, and were later on included in most military encyclopedias. In military spheres it was as important as Confucius’s work is for the bureaucrats.

Better spend three years looking for a good master than ten years training with a bad one (Wǔ Shù wisdom)

In China a philosophy does not come only from the country’s rich culture but also from martial arts. The keystone in Chinese philosophy is a strong humanism that became a focus of numerous Chinese philosophers throughout the ages. This humanism does not imply exclusion or indifference to a supreme powers and the nature. Instead, the general conclusion goes towards the unity of human and ‘heaven.’ This spirit of synthesis has characterized the entire history of Chinese philosophy.

A range of similarly motivated philosophical doctrines is covered by Daoism. Two great philosophical systems of China stand alongside: Daoism and Confucianism. Somehow less influential and less important to the development of Chinese culture are ‘the School of Mo’ and ‘the School of law’. The latter was a utilitarian political philosophy that did not address higher questions like the nature and the purpose of life. Both of them evolved at about the same time as Confucianism and Daoism during the ‘Spring and Autumn Period’ (770–476 before our era), and ‘Warring States Period.’

Steering and leadership

In live situations, and similarly in martial arts, we learn by repetition and mileage, repeating the task again and again. Try to recall how difficult the first attempt to ride a bicycle was. 

More than a decade ago I was introduced to Tai Chi. How difficult it was to understand the concepts that are so far away from our (Western) ones. On top of it my body coordination ability was proving difficult, remembering the sequences was even harder. Grasping the idea took some time, and so on. But, just like the process of learning to drive a car, where at the beginning simultaneously completing the tasks seems so difficult, patience is the key. The improvement is gradual and within time the steps are deeply ingrained in you. With no effort you drive a car, ride a bike or perform Tai Chi with calm and relaxed mind.

The beginner of one of five major styles of Tai Chi, the Yang style, was Yang Lu Chan (end of the 18th century - 1872). In his youth he had learned another Tai Chi style still in use today from the Chen family. At those times, the knowledge of the art was kept in the families not to be revealed to others and carefully transferred only within family. Yang was an outside apprentice, for which he was treated unfairly. But, being persistent he stayed and persevered in his practice. A story tells that one night, he was awakened by the sounds of hen and ha in the distance. He got up and traced the sound to an ancient house. Peeking through the broken wall, he saw his master Chen teaching the techniques of grasp, control, and emitting jīng to his sons in coordination with the sounds hen and ha. This knowledge gave young Yang a new perspective to control and to steer the opponent with great success.

“The Way” of Leadership

Dào – the Way and Confucianism

Although Dào literally means ‘a way’ or one of its synonyms, the meaning was extended to mean ‘the Way.’ And this term, variously used by many Chinese philosophers such as Confucius, Mencius, Mò Zǐ, and Han Fei Zǐ, has a special meaning within the context of Daoism, where it implies the essential, unnamable process of the universe.

Daoism is traditionally traced to the mythical philosopher Lǎo Zǐ , the ‘Old Master’ to whom the text Dào Dé Jīng has been attributed. Dào Dé Jīng is translated as ‘The Classic/Canon of the Way/Path and the Power/Virtue,’ the title was generally used from the Tang dynasty period (618–905).

And the Daoism philosophy owes more to Zhuāng Zǐ (4^th century BE) the author of the core texts of the Chinese way of thinking known as ‘Daoism.’ Zhuāng Zǐ is traditionally credited as the author of at least part of the work, the one bearing his name, the Zhuāng Zǐ.

English: Analects, by Confucius. Östasiatiska Museet, Stockholm. (Photo credit: Wikipedia)

Confucianism principles are based on the written work The Confucian Analects (Lún Yǔ) ‘found’ by Confucius who lived two thousand and five hundred years ago.  The Chinese language does not use the word Confucianism, instead it is called Rú Jiāo meaning ‘scholar’ and ‘teach.’

Martial arts are a value-driven system

In the past, the main objective of martial arts was effective and efficient combat that regularly resulted in mortality or caused some degree of injury, often very severe, while today, martial arts are being used in more than one way. The first would be in the direct usage of martial arts that serves the original purpose. It is only used in extreme situations by military, police, and such organizations.Nowadays, the term is usually associated with various unarmed Asian martial arts, such as Wing Chun, karate do, judo, taekwondo, aikido, and others, and martial arts using mostly cold weaponry, such as kendo, ninjutsu, battojutsu. In reality, it encompasses a whole plethora of martial arts from around the world, like boxing, savate, capoeira, jeet kune do, krav maga, fencing, and much more. But here we need to be aware of the differences in the ways of thinking coming from the environments influenced by Confucianism, Daoism, or Buddhism on one side, and the West on the other. This is all reflected in those martial arts. While the Chinese martial arts are predominantly rhythmic in movement, the Western tend to be more dynamic and tense.

Why yellow

A Chinese character for colour is 顏色 (yán sè). Before the Five Elements Theory was used and according to Daoists’ believe, there were only two colours: opposing, yet complementary principles, black and white, yīn (阴) and yáng (阳).

According to Chinese calendar system, the Ten Celestial Stems (shí tiān gān 十天干) are connected with the Five Elements or Phases (wǔ xíng 五行) representing five states of forces of expansion or condensation (the plus energy, or , expansion; the minus energy, or , condensation) and their corresponding colours are: