How Martial Arts Can Help Leaders Handle Stress

 

Are you feeling overwhelmed with stress? If so, you’re not alone. Stress is an inescapable part of everyday life, and it can be difficult to manage. That’s why more and more people are turning to martial arts as a way to manage their stress levels. Martial arts can provide leaders with the tools they need to navigate a stressful environment and create positive results. Whether it’s a traditional martial art like karate, tae kwon do, wing chun, tai chi chuan, judo, or a modern mixed martial art, the discipline and focus required to master a martial art can be incredibly beneficial for you and even more for leaders.

The practice of martial arts starts with basics like stances, blocks, and strikes. The build up of structure, power and mobility is crucial for martial artists. From there, practitioners can move onto more complex techniques like joint locks, throws, and submissions. Every martial artist is different and the journey of learning martial arts is unique to each individual. Some may find that they’re more suited to one style of martial art than another, while others explore many different styles to find the one that suits their personality and goals best.

Regardless of the style of martial art that a leader chooses, there are a host of benefits to be gained from the practice. Martial arts can help leaders develop physical strength and agility, increase their mental focus, and develop a sense of calm and composure in the face of stress and uncertainty. Leaders learn improved posture and balance, as well as increased coordination and fluidity of movement, all of which can help with physical and mental wellbeing.

By mastering the techniques taught in martial arts, leaders can also develop their martial arts mindset, which is all about the importance of being present in the moment and staying in control of oneself and one’s emotions. This can help leaders become aware of their own reactions and how to maintain a healthy level of stress.

In addition to the physical and mental benefits, martial arts also encourage discipline, focus and respect. As leaders learn the techniques, they are also taught the importance of focus, perseverance, and respect for their opponents and themselves. All these qualities can be invaluable in the business world and can help leaders stay composed and confident when faced with a difficult situation.

Finally, martial arts can also help leaders develop a community of like-minded individuals who share the same goals and values. Whether it’s joining a local dojo, or attending tournaments and competitions, martial artists are connected by a shared passion and commitment to the martial arts lifestyle. This can offer leaders a sense of community and camaraderie that can help them stay motivated and on-track with their goals.

Overall, martial arts can offer many benefits to leaders looking to better manage their stress and develop confidence. From developing physical strength and agility, to honing mental focus and discipline, martial arts provide an outlet for leaders to de-stress and gain the skills and knowledge needed to tackle any challenge.

Tai chi in the leadership world – 2

In the previous post (Tai chi in the leadership world – 1) I've written about basics and fundamentals of the wide and profound wisdom of Tai Chi. By the end I have indicated some ways to use it in leadership. In this post I would like to expose some essentials of Tai Chi that may be an advantage also in leadership.

To empirically learn so-called internal martial art aspects of Tai Chi one begins with Tui shou or pushing hands (see post: Pushing hands and Virtue). Pushing hands is a distinctive Tai Chi practice very similar to Chi shou (sticking hands) used in Wing Chun (see post: Wing Chun basics and Wing Chun and leadership). The latter is more combative while pushing hands is less aggressive and more oriented to using opponent’s energy. With pushing hands the endurance needed in a contest is developed. The method softens stances, movements, and stiffness of a whole body. You need to be perceptive of your partner. Pushing hands diminish your natural instinct of resisting force with force enabling to correctly respond to the external stimuli: your body simply yields to force and redirects it. It is a Yin and Yang or strong and soft principle that governs pushing hands. With age we tend to become inflexible and our reactions jerky, as often obvious when (if) we slip and plunge to the floor. Kids are still much more natural in the same situations just collapse softly or roll, like usually lucky drunk person.

Pushing hands method is extremely good for a person with a big ego too (see post: Ego and Leadership) as it covers our senses and therefore conceals our reactions. A person should be very relaxed, stable in the proper stance that allows moving back and front, left and right, up and down. All thoughts should be wiped and nothing expected. When opponent’s action comes, you react naturally.

Learning Leadership from Martial Arts - III

Let me continue this blog miniseries with a leadership methodology.

In one of my previous posts - “The Way” of Leadership I compared two fundamental Chinese philosophies Daoism and Confucianism, the Yin and Yang of Chinese culture. They are well routed in Chinese everyday life, culture, politics and as well in martial arts of which two Wing chun (blog Wing Chun basics 4 Leadership) and Tai Chi (blog Tai Chi Quan Leadership)  I already explained. These philosophies are used as a background to describe ideas on how to use old martial arts wisdom, explained more in previous blog (Learning Leadership from Martial Arts – II), and are now transformed in a leadership.

• Control: We said that only when relaxed a person may possess a self-control. A wise leader, for that matter, creates an atmosphere of clarity, of purpose and a sense of unity. Leader works selflessly and simply allows the team to do what needs be done. Through self-control a leader can influence (control) the outcome and not directly the people.

• Trust: The saying we used in martial arts was about trust in practice. A good leader understands the processes in the team and the fact that leadership does not require the application of force or pressure. There is no room for mistrust either. A remarkable leader trusts his/her people and is consequentially trusted by them. A well led team is not a battlefield of egos, as in teamwork there is no place for individual ‘victories’ or ‘defeats’.
• Stability: Being ‘on the ground’ (well grounded) reflects our terms and our values -- those that a leader expects from subordinates. A respectable leader is focused, firmly and confidently on the ground with his/her decisions and with clear aim in the mind. He does not flip-flop his decisions.
• Adjustment: if you drive yourself too much, this does not produce fruit, if you try to rush into things, this does not lead anywhere. The same is true for leading a team. If the leader is too aggressive, subordinates ‘are suppressed.’ If a manager is too soft, he is not taken seriously. A virtuous leader adjusts correctly to the circumstances and leads by example.

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.

Leaders and Self confidence

Why, if self-confidence is so important in nearly all aspects of our lives, do so many people struggle with it?

A child playing with the father who throws him in the air: does a child laugh and ask for more? Then, when a child is high above your head you ask him “Would you be a star fighter pilot?”  Child won't hesitate to say yes! However, why then most adults are so fearful of choosing a career that could provide them a professional satisfaction and leave those they are not satisfied with? Is it because of a vicious circle in which people who lack self-confidence can find it difficult to become successful and consequently self-confident?

In martial arts, when you face the opponent your level of self-confidence is shown in many ways: by your posture, your movements, your reactions, your behavior during the combat, your body language and your verbal language (if you speak, what you say etc.). Everything reflects your (lack of) confidence. If you hesitate, you lose. A well-known truth is that self-confident people inspire confidence and/or respect in others.

Inspiring the confidence in others is one of the key ways in which a leadership process perpetuates. A leadership is all about having the confidence to make decisions, to show to your followers the vision, to communicate good and bad news, to inspire others. If someone is afraid to make and commit to a decision, all of the communication and empowerment in the world won't make any good to get confident.

Leadership “style”

What kind of style a good leadership reflects? Can it be defined uniformly? Is it in fact a style or is it personality? Both or something else?

Questions that fire up discussions, writings, blogs, books …

Alexander the Great, Mao Zedong, Mandela, Hitler, Gandhi, Che Guevara, Abraham Lincoln, Genghis Khan, Napoleon Bonaparte, all were leaders. Some of them were charismatic, all of them influential, some fierce and some inspirational. What attracted people to follow them? Was it their leadership quality that attracted masses, or their actions made them the leaders? They were definitely heroes or anti-heroes. They all failed many times, yet they were remembered for their greatness. Failures are soon forgotten, greatness will always be remembered.

Most western books describe and define leadership process with explanation of the way the leader exercises and manifests his leadership process. Thusly, they try to combine them into the most common leadership styles: laissez-faire, democratic or participative, charismatic, bureaucratic, and autocratic. We all know that nobody complies in full with only one style, but the prevailing one is then assigned to that leader. Due to this, the researchers identify subtypes to those five main leadership styles, such as strategic leadership, team leadership, facilitating leadership. Even further distinct divisions about leadership are made based on influence styles, such as cross-cultural leadership and coaching. Some authors characterize leadership as people-oriented or relations-oriented, for instance, servant, task oriented, transactional or transformational leadership. Others classify leadership characterized by situation, such as emergent leadership style, innovative, visionary, command and control, and again also transformational leadership. There is a plethora of definitions of styles and how leaders exercise the leadership process over subordinates. But does this really explain what a leader is and what his style is?

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’.

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 - 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.

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.

Leadership catch: Adjustment and listening

Imagine walking through the woods. You carefully move and step slowly on the uneven ground where even the exposed tree roots are all covered by leaves. We adapt to environment. Although trees might seem static and unmovable they are still flexible and adaptive. They adjust to the surrounding environment and therefore become even more stable. They do not consume extra energy to rise straight up. It is natural for them to adapt to the floor declination when they grow.

We all have to adjust to our environment, or in martial arts to opponent, and to the mistakes you make during the fight. You can do this only by being flexible. In everyday life there is an abundance of events and issues that require our adaptation. But are we able to adapt quickly? How do we know what to do? When someone trips and is just about to fall, his brain starts to function at high speed. When we are very young or very drunk, we just let it go and fall down. Kids roll with it or just fall loosely, and because of this reaction, they are not severely injured most of the time. What about the rest of us? Our first reaction is violent; we start to gesticulate wildly with our hands. We start to contradict the obvious that happens all the same. Most of the time, instead of bending our knees, we stop our fall with our arms and quite a lot of times break our wrists. We forget how to fall and do not know how to adjust to this event that has happened to us many times before in our lives. We react in panic.

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.’

System thinking

Nature itself is a system with all parts entangled. Systems are like a human body: they are consisted of parts, and those same parts affect the performance of the whole. All the parts are interdependent. Just like a team of players during a game. But the team is not alone. They have the counter-party, there are judges, there are physical constraints engaged, and also spectators may be present. All of this forms a system. Times and circumstances may change, but systems tend to endure. If we don’t understanding this, wrong decisions, sometimes disastrous, can happen.

Also an organization is a system – a “living” system that performs by its own “will”. Rather than focusing on organizational goals and values, the management practice, when complying with the bureaucratic processes, sets the latter as the ultimate objective. Systems take on a life of their own and seem immune to common sense. When members of an organization feel as though, by circumventing established rules and procedures, they must constantly fight the system, the result can lead to cynicism, poor ethical climate, or forces them to jump from one urgent matter to another instead of worrying about important ones.