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?

Leadership and Martial Arts – Anything in Common?

The globalization process has an impact on all of us and almost everything we do. It impacts the environment and consequently the way how organizations are structured, teams lead and managed. People work together and embody a variety of personalities, as well as a range of ways of doing things. A modern leader is supposed to grasp all of it to lead forward and to predict behaviors, but never to give or take offence due to misunderstanding the cultural issues.

Can such an old wisdom that is hidden in martial arts philosophy point to the culturally independent way in the leadership? Why, precisely, martial arts? Because martial arts do not differentiate! Being thought all over the globe philosophy remains the same regardless of personal believes, skin color, gender, ability …

Effortless leadership

In the Nature everything seems to be done effortlessly, or with the smallest effort, the same that is genuinely used in martial arts. Nature, in spite of dealing with extremely huge things and events, conserves ‘energy’ e.g. big tree growth with little ‘effort’, the seas do not get tired of waving, birds fly with ease, an ant can hold 100 times its weight and appears to carry it effortlessly. The same principle is used in martial arts: in a fight there is simply not enough time to recuperate unwisely spent energy. You tire, you lose.

Overexertion is damaging also in the leadership process: to spend more energy that is needed is often harmful not only because it represents a physical and intellectual hindrance. When things are done effortlessly the impression is that everything runs smoothly and harmoniously, there is no stopping, no fuss, no dissatisfaction. Most importantly, all and everything is achieved without resorting to give orders or spend time on extensive persuasion. A well led team should not be a battlefield of egos. In teamwork there is no place for individual ‘victories’ or ‘defeats’.

For more please read at: http://www.toddnielsen.com/international-leadership-blogathon/leadership-virtue-martial-arts/

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• Learning Leadership from Martial Arts - III

Learning Leadership from Martial Arts - II

 The principles I’m sharing today are not rules or steps that most of the times are offered and used separately instead of integrally in Western leadership teaching methodology. The Eastern principle has it usually all interlinked. Therefore, bellow you will see elementary pieces of a whole personality of a martial artist. They are refined and presented separately only for the purpose of a more straightforward understanding:

• Control: The martial arts teach self-control of the body and the mind (ego). Martial art practice starts with hard training, where a student (e.g.: karate, kick boxing, tai chi chuan, wing chun, savate, escrima, aikido, sambo etc.) normally has to endure the threshold of pain from received and given punches. Only when relaxed, one is in control of oneself and of pain, consequently of others too.
• Trust: There is a saying in martial arts: “Trust your friends to beat you so that your enemies cannot!” A martial artist has firstly to trust in himself not to injure others – only then others trust him not to be injured by him.
• Stability: A person cannot fight successfully and master the opponent without stability and balance in place. It means that we should properly adjust our stance: how we ‘shape’ our body to ‘adjust’ our bones that have to support the muscles in a relaxed way. With our stance, gaze and movements we communicate our mental, physical and emotional state to those that are able to read it. Should or not we show what our thoughts are?
• Adjustment: Not only a Chinese proverb says “The grass abates in the direction from which the wind blows!” A martial artist has to keep adjusting to the surrounding and to the opponent. Any hesitance on his part will result in time lost and thusly giving to the opponent an opportunity and the advantage to attack.

Pushing hands and Virtue

Most people believe that martial arts are violent ego driven systems with intention to injure or kill. Several times in my previous posts I have described that this is not so. Today I will discuss two training concepts used in Tai Chi and Wing Chun. They complement each other and again show the other side of the coin of martial arts.

In Tai Chi it is said that you can’t learn pushing hands ('tui shou') by winning but only by losing. To the beginner it may sound very contradictory, but it is so true.

To learn (empirically) so-called internal martial arts aspects pushing hands are practiced. It is a comparable method of training to Wing Chun sticking hands ('chi shou'), a method that is used for development of automatic reflexes to hit upon contact while all the time sticking to the opponent. Therefore, the sticking hands are more combat oriented, and the pushing hands are less aggressive and more based on using opponent energy. In both one should be perceptive to a partner, as only then ‘listening power’ develops. It is a special feeling of where rival is preparing – not yet in full – to push, pull or hit. And yes, in both martial arts we use the same methods also for legs or combination of all extremities, head and … the whole body.

During this practice the mind should be opened but focused on breathing and on performing slow cyclical movements. It should be wiped out of all other assumptions or expectations. When push, pull, hit or just normal cyclical movement comes, your body knows what and how to react and so it takes control and reacts spontaneously. Therefore, it is important to be very relaxed and in the proper stance that allows to move back and front, left and right and at the same time preserve full stability. Having a strong ego in this practice just does not help because if it intervenes you stop “sensing” what the opponent is coming with.

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.

Least of effort in leadership

The Mandarin Chinese word wú wéi could be described: ‘by inaction nothing is left undone.’ It may well be also translated as ‘non-acting makes all action possible.’ Lǎo Zǐ, a philosopher of ancient China and the author of the Dào Dé Jīng, in stanza 38 ‘About Dé of the Dào’ described it as:
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.

Dào is usually translated as way, road, channel, path, doctrine, or line and by Chinese opinion cannot be obtained as virtue cannot be approached. The legendary Chinese sovereign and cultural hero Yellow Emperor (reigned from 2.696–2.598 BE) said that once Dào is lost, virtue arises; once virtue is lost, humaneness arises; once humaneness is lost, righteousness arises; once righteousness is lost, formalism arises. But formalism is the flowery representation of Dào and the beginning of disorder.

Wing Chun basics 4 Leadership

In the book Leadership by Virtue I refer to martial arts philosophies and Wing Chun principles with regard to a personal growth for those who strive to become an outstanding leader. Here I’d like to share some Wing Chun basics to illustrate this relationship:

Efficiency and effectiveness are both the hallmarks of Wing Chun. Out of these hallmarks spring three main principles: central line, economy of movement, simultaneous attack and defense. And these principles serve right only if you have cultured three roots: balance, structure and stance.

A correct stance is like a bamboo, firm but flexible, rooted but yielding. It gives us power to either deflect external forces or redirect them. Balance is connected to a structure that is embedded within a stance. A correct structure is not important just for the defense, but also for the attack. Being effectively ‘rooted’ or aligned against the ground enables the force of the hit to be taken and absorbed by the ground. Why a good leader has to have a stable stance I have already explained in my Leadership and stability blog post.

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.

Leadership and stability

Old Chinese philosopher Zhuangzi quoted Confucius: ‘Men do not use running water as a mirror; they only use the still water.’ Only things that are still in themselves can still other things.”

Why the power of stability is so important? The ground on which we stand can hold up tall buildings, high trees, and us as well. Gravity pulls us to the center of our planet. The ground pushes back with precisely the same force, effortlessly in the opposite direction of gravity, and is therefore called the ground reaction force. No wonder grounding is considered so important in martial arts. It resists power and accepts energies. A stability lies within what one knows and how one lives his live each day.

Stability is not equal to rigidity. It is fundamental to all fighting techniques. The ability to control your movements, to develop, and to receive power originates in stability. Losing stability means losing control. Without control you cannot win.  A good fighter knows that during the battle, the sun should be in the eyes of your opponent and not facing yours. Secondly, stability is being able to float safely on each wave of change. Lower a fighter’s position is and the lowest his center of gravity is, the better stability he has. But, while increasing stability lowering a center of gravity lessens mobility. There are always trade-offs but you should balance them into win-win situation.

“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.’

To trust the Capital?

You will all remember the oil spill across the Gulf of Mexico back in April 2010?

The oil spills are a classical ‘low probability -- high-impact events’ as the one in Santa Barbara, California, in 1969, when more than eleven million gallons were dumped into coastal waters. From there on, we’ve seen more than our share of these kinds of accidents.

If there are lessons to be learned from those catastrophes, among the first ones are that “pre-disaster assumptions tend to be dramatically off base” and that “the worst-case scenarios were downplayed or ignored”.

We could argue whether this attitude is driving us against all the basic principles of Nature. Uncontrollably destroying the natural environment and exploitation of resources beyond recovery are just some of the profit-oriented results. Is such a conduct responsible behaviour to future generations?

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: