White Crane Kenpo

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White Crane Fist

Posted by Soke Reginald Hoover on July 18, 2010 at 3:36 PM Comments comments (1)






THE EIGHT RULES AS INSTRUCTION FOR THE ACT OF FIGHTING IN BAI HE QUAN, "WHITE CRANE FIST":


1. "The Human Spirit Is Comparable To The Universe".

2. "The Blood Circulates Like The Movement Of The Sun And Moon".

3. "Inhalation And Exhalation Are Essential As Strength (Go) And Flexibility (Ju)".

4. "The Body Follows Time And Adapts To Changes".

5. "The Techniques Are Carried Out In Absense Of Conscious Thought".

6. "The Centre Of Gravity Moves Toward Back, And The Opponent Disconnect And Connect".

7. "The Eyes Must See In Four Directions".

8. "The Ears Must Hear In Eight Directions".

* Source; 'THE BUBISHI':

 


MAA-I

Posted by Soke Reginald Hoover on June 28, 2010 at 1:06 AM Comments comments (0)

Click For MAA-I   javascript:mox();

Orange Belt: Strangulation

Posted by Soke Reginald Hoover on March 4, 2010 at 4:54 PM Comments comments (0)

Defense Against A Left Lead Punch 1d. Strangulation


 

1. As attacker delivers a left lead punch to your facial area.


A. Execute a Right Inside Parrying Block, as you;

B. Deliver a Left Hammer-Fist / Right Hammer-Fist / Left

Hammer-Fist Striking Combination to left ribcage;

C. Deliver a Right Leopard-Fist to left side of neck as leopard;

D. Transforms into Right Back-Fist to Temple;

E. Deliver a Right Counter-Clockwise Open Palm Heel /

Left Leopard-Fist Strike to throat combination that collapses;

F. Into a Left Forearm Elbow Pushing Strangle at the throat;

G. Strangle attacker for 20 seconds, push away and Cover-Out!

 


Qi Gongfu For The DK Stylist

Posted by Soke Reginald Hoover on February 18, 2010 at 10:05 PM Comments comments (0)

 

Dragon Kenpo Karate Consortium International

Presents

Qi Gongfu For The DK Stylist

 

 


Welcome To Qi Gong Fu


 

Qi Gong Fu relates to issues concerning the street combat effectiveness of moving soft and hard qi gong exercises and the respective techniques which create them. This issue will examine the street combat effectiveness of “Tie Bi Gong” or Iron Arm Gong! The street combative analogy will start with:

1. The detailed explanation of the exercise,

2. It’s component breathing associations,

3. It’s detailed motion in execution addressed,

4. The Street Combat Analogy.

 


Let us now begin:


 

FORWARD PUSHING:


 

A. Hold fists tightly while placing them beside waist as you inhale deeply.

B. Exhale while extending arms forward ( palms facing away) drawing chest in and arching the back.

C. Continue arm extension until both arms are slightly bent with fingers pointing upward as you inhale holding breath ( tongue at mouth pallet) 5 seconds.

D. Inhale deeply relaxing the torso and arms while transforming arms into fists.

E. Rotating arms until both fist palms face upward; exhale while extending arms with left fist wrist rotating clockwise / right fist wrist rotating counter-clockwise.

F. Physically express 10 repetitions & increase after several months training.

 


Note: Tie Bi Gong Forward Pushing can be expressed in the standard breathing format or the reverse abdominal breathing format. The reverse abdominal breathing is expressed by exhaling where inhaling occurs & inhaling where exhaling occurs in this exercise.


 

Street Combat Analogies:


 

1. In the street combat defense a two-hand choke from the front the fists are closed tightly as in [1], yet they are then propelled upward between the attacker’s arms as the defender inhales deeply.

2. The extension is then stopped by the defender’s elbows resting on the attacker’s inner arms on the inside of his / her elbows.

3. Exhaling as the defender rotates his / her left arm [with closed fist] clockwise and right arm [with closed fist] counter-clockwise. The attacker’s choke hold is broken by the defender’s elbows pushing outward against the attacker’s inner left & right choking arms.

3a. So, as the defender arm rotation nears completion the attacker’s choking hands

are pulled apart. Thus providing left and right upper arm blocking checks.

4. Let’s not forget the small female defender countering against a large male attacker.

4a. In this case as the defender’s arms are thrusting upward either as a double handed

Prayer transforming closed fist rotation or two-fisted rotation. She must

5. Deliver a rising front-toe-kick using either leg to the attacker’s groin as she then

delivers a crushing right / left side stomping kick to the inside of the attackers left or right knee, breaking it!

6. Thus, the Iron Arm Gong health & fitness exercise transforms into a excellent

counter-attacker blocking tool against the two-handed frontal choking assault.

7. This, in turn opens a variety of offensive counter attacking motion for the street

combat kenpo defender. Several of these counter-attacking motions are;

7a. Right hammer-fist to attacker’s left temple / left thumbing eye-gouge:

b. Left hammer-fist to attacker’s left clavicle / right hammer-fist to left temple:

c. Right middle knuckle-fist to attacker’s left ear-jawbone juncture / left half-fist to

attacker’s right side of neck.

d. Left raking knuckle hammer-fist crushing left elbow transformation to right side

of attackers face.

e. Right thumbing left eye gouge transforming into right clawing facial pull right /

left half-fist strike to attacker’s throat.

f. For the female in street combat; deliver a left single or crossed-finger spearing

Eye gouge to the attacker’s right eye as she delivers a right snaking leopard’s fist strike to the attacker’s throat. Covering –out!

Thus, breaking the surface into the mysteries of street combative physical expressive counter-blocking and striking motions within the health & fitness exercises of stationary or moving hard and soft qigong forms. Therefore, transforming health & fitness qigong tools into devastating martial qigong expressions. Until next session.

Amitoufo!

 

 

 


Altruistic Joy

Posted by Soke Reginald Hoover on January 1, 2010 at 5:09 PM Comments comments (0)

Altruistic Joy

The Nature and Implications of Mudita

by L.R. Oates

 

Altruistic joy is one of the four “sublime states” of mind—friendliness, compassion, altruistic joy, and equanimity—which together form one related group among the various spiritual or physical exercises generally described as meditation or contemplation. These all have as their common aim the attainment of mental calm or equanimity, which is intended in turn to foster the development of liberating insight. “A still mind, like still water, yields a clear reflection of what is before it.” This is why this particular series ends with equanimity, but the route by which it is attained in this case is different from that traversed for the most of the other themes used as a focus for concentration.

The others, such as meditation on the breath, on death, on visual objects (kasina), or on the Buddha, the Doctrine, and the Order of the Enlightened One, are entirely concerned with the self-cultivation of the meditator. Most of these themes are abstract or inanimate, while the Buddha and the Order (in the strict sense applicable here) have transcended any power of ours to help or hinder them. So the only person concerned or affected in these forms of training is the meditator. It was doubtless to encourage those wrestling by these means with their own inner weakness or conflicts that the following verse of the Dhammapada was uttered:

"Let no one neglect his own task for the sake of another’s however great; let him, after he has discerned his own task, devote himself to his task." ( Dhp 166)

But if this were the whole story it would be difficult for such self-cultivation to serve in turn as a basis for the freedom from bondage to the self-concept, which is the main characteristic of the development of insight. Indeed, it was the recognition of the dangers of self-preoccupation, or self-righteousness, liable to arise in these often acute struggles for self-discipline, that impelled the more extreme exponents of the Pure Land school of Buddhism to abandon self-cultivation in favour of the less exacting path of reliance on the Buddha’s transforming grace. But the cultivation of the “sublime states” represents a less radical form of compensation which, while compatible with other practises, can help to broaden the meditator’s perspective in order to achieve a mode of equanimity which does not imply withdrawal into oneself or indifference to others.

The starting point here, of course, is on the ethical plane in the practise of generosity in practical ways (dana) which, in order to become interiorized and thereby go beyond mere outward form, must be grounded in an attitude of friendliness (metta) for all beings without distinction. Since this outlook implies the recognition that all beings are subject to joys and sorrows just as we are, it finds a natural development in sympathy—that is to say, compassion—for their sorrows and joy in their blessings.

The former of these seems much the easier to achieve, since it is possible to feel compassion for suffering even in the absence of any positive friendliness for the sufferer, whereas it is only possible to share genuinely in another’s joy if there is some element of true affection or friendliness present. This is perhaps why, on a much lower level of sensitivity, the reporting of news seems so heavily concentrated on the side of crimes and disasters, which are perhaps felt more likely to arouse interest than happier events and deeds. If the latter arouse any interest at all, it is likely to be spiced with envy or cynicism.

Not only does genuine joy in the prosperity of others require some element of affection; it requires this to be of a quite high order. A great deal of what passes for love is really aimed at mere emotional gratification on the part of the lover, for whom the “beloved” is little more than a prop for acting out some drama satisfying a purely subjective need—the beloved’s own needs being treated less seriously. Indeed, even apart from outright commercialization, a certain habit of bargaining with affections seems remarkably widespread, when one begins to take notice of it.

In the light of this, the ability to feel a genuine joy in another’s happiness, equal to one’s satisfaction with one’s own, represents a truly “sublime state.” So it is not surprising that in the history of Buddhism, which cultivated this attitude systematically, there arose an aspiration to share with others not only one’s material resources, but the spiritual resources described as merit. This aspiration follows naturally enough from the basic theory as to what merit is. Merit is the accumulation of tendencies resulting from enlightened deeds which, according to the law of moral causation (the law of karma), conduce to the future happiness of the doer.

"Here he is joyful, hereafter he is joyful, in both worlds the well-doer is joyful. “I have done good” is the thought that make him happy. Still greater is his joy when he goes to states of bliss."

If the doer is still in a state where only purely personal forms of satisfaction are possible, the fruits of merit can only take this form. But suppose he loves even one being so much that, if that being is in some state of deprivation, he can only be made happy by the improvement of that being’s lot, then the merit which is due to him can only take effect by benefiting him through that other’s welfare. The wider his altruism expands, so that purely personal gratifications no longer adequately satisfy him, the wider must be the range of the benefit which his own merit would need to bring to others if it is to fulfil its defined function of bringing happiness to him. At the same time, his altruistic tendencies will ensure that he will have vastly more merit due to him, so his resources will tend to become commensurate with the aspirations, for example, of Śantideva, when he says:

"May I be an alleviator of the sorrows of all beings and a divine medicine to those afflicted by disease. May I be the benefactor and bringer of peace to them until all their bodily ailments and mental tribulations are at the end."

The principle of the sharing or transference of merit, so much stressed in Mahayana Buddhism (though not unknown in Theravadin practises) is sometimes objected to by Western Buddhists because of a superficial resemblance to the Christian doctrine of atonement, which they have rejected. But the principles entailed are not really identical, since the Christian doctrine is based on an essential distinction between the roles of the Creator and the created, while the Buddhist sharing of merit arises from a combination of the definition of merit and of the nature of altruistic joy.

It has a further importance too, in that it anticipates the emancipation to be derived from insight into the emptiness of the self-concept, that is to say, awakening to the emptiness of the concepts “I” and “mine” in terms of ultimate truth. On this level, the description “mine” as applied to merit will finally be seen to be as inapplicable as in the case of any other assumed possession. This was already explicitly set out in one of the Buddha’s earliest discourses, “The Marks of the Not-self,” in which he taught his first five disciples to contemplate each of the five components of personality in the terms: “This is not mine; this I am not; this is not my self.” The fourth of these components is the aggregate of mental tendencies or activities, which include merit and demerit. Even on a lower plane than that of perfect insight, it can be seen that our deeds are not exclusively ours, because no one acts in absolute isolation, so that every act involves some stimulus or opportunity arising from activity of others. On the other hand, a too persistent insistence on the individual nature of merit can only impede the ultimate awakening to the Not-self.

This has some bearing, too, on the reason why friendliness, compassion, and altruistic joy are regarded as leading to an equanimity which does not imply an indifference to the joys and sorrows of others. In the absence of such a conclusion, the alternate sharing of joys and sorrows, like these emotions arising on one’s own account, would be as endless as the world-cycles which it is the Buddhist aspiration to transcend. The goal of the “divine states” is that the aspirant, who in process achieves the role of a Bodhisattva in a two-way empathy with others by his perfect sharing of their joys and sorrows, is in a position to radiate to them stability, which in turn will help them to be less subject to their own emotional vicissitudes. In this way, he and they are liberated together, each sustaining the other.

 

Amitofo!


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