Dolphlungren

History of the Shaolin Temples

 

There are few historical entities that engender as much debate, confusion, and acrimony as the nature and reality of Shaolin. We have heard distinguished university professors categorically deny the existence of either Shaolin or its problem-children Tongs; that only authenticated accounts by the Communist Chinese government are to be trusted; or that the temples are fictitious, based on stories in old novels.

The following accounts are taken from sources who 1) practiced the specific kung fu styles to Master level from the "supposed" temples, 2) learned their arts AT those temples before the temples were destroyed, or 3) were taught by practitioners from those temples. Also, our sources were corroborated by at least three individuals (standard rule of evidence accepted by most professional journalists). The masters, however, have declined to be named for the reasons that 1) they do not want to engage in controversy--the information is here to accept or reject as you like (as directed by the last lesson of the Buddha), 2) they have assumed new names after leaving China because, as refugees, did not want their families to suffer for their actions. Having said that, and agreeing in advance to protect the confidentiality of our sources, we have been told that...

The Shaolin order dates to about 540 A.D., when an Indian Buddhist priest named Bodhidharma (Tamo in Chinese), traveled to China to see the Emperor. At that time, the Emperor had started local Buddhist monks translating Buddhist texts from Sanskrit to Chinese. The intent was to allow the general populace the ability to practice this religion.

This was a noble project, but when the Emperor believed this to be his path to Nirvana, Tamo disagreed. Tamo's view on Buddhism was that you could not achieve your goal just through good actions performed by others in your name. At this point the Emperor and Tamo parted ways and Tamo traveled to the nearby Buddhist temple to meet with the monks who were translating these Buddhist texts.

The temple had been built years before in the remains of a forest that had been cleared or burned down. At the time of the building of the temple, the emperor's gardeners had also planted new trees. Thus the temple was named "young (or new) forest", (Shaolin in Mandarin, Sil Lum in Cantonese).

When Tamo arrived at the temple, he was refused admittance, probably being thought of as an upstart or foreign meddler by the head abbot (Fang Chang). Rejected by the monks, Tamo went to a nearby cave and meditated until the monks recognized his religious prowess and admitted him. Legend has it that he bored a hole through one side of the cave with his constant gaze; in fact, the accomplishment that earned his recognition is lost to history.

When Tamo joined the monks, he observed that they were not in good physical condition. Most of their routine paralleled that of the Irish monks of the Middle Ages, who spent hours each day hunched over tables where they transcribed handwritten texts. Consequently, the Shaolin monks lacked the physical and mental stamina needed to perform even the most basic of Buddhist meditation practices. Tamo countered this weakness by teaching them moving exercises, designed to both enhance ch'i flow and build strength. These sets, modified from Indian yogas (mainly hatha, and raja) were based on the movements of the 18 main animals in Indo-Chinese iconography (e.g., tiger, deer, leopard, cobra, snake, dragon, etc.), were the beginnings of Shaolin Kung Fu.

It is hard to say just when the exercises became "martial arts". The Shaolin temple was in a secluded area where bandits would have traveled and wild animals were an occasional problem, so the martial side of the temple probably started out to fulfill self-defense needs. After a while, these movements were codified into a system of self-defense.

As time went on, this Buddhist sect became more and more distinct because of the martial arts being studied. This is not to say that Tamo "invented" martial arts. Martial arts had existed in China for centuries. But within confines of the temple, it was possible to develop and codify these martial arts into the new and different styles that would become distinctly Shaolin. One of the problems faced by many western historians is the supposed contraindication of Buddhist principles of non-violence coupled with Shaolin's legendary martial skills. In fact, the Shaolin practitioner is never an attacker, nor does he or she dispatch the most devastating defenses in any situation. Rather, the study of kung fu leads to better understanding of violence, and consequently how to avoid conflict. Failing that, a Buddhist who refuses to accept an offering of violence (i.e., and attack) merely returns it to the sender. Initially, the kung fu expert may choose to parry an attack, but if an assailant is both skilled and determined to cause harm, a more definitive and concluding solution may be required, from a joint-lock hold to a knockout, to death. The more sophisticated and violent an assault, the more devastating the return of the attack to the attacker. Buddhists are not, therefore, hurting anyone; they merely refuse delivery of intended harm.

The Shaolin philosophy is one that started from Buddhism and later adopted many Taoist principles to become a new sect. Thus even though a temple may have been Taoist or Buddhist at first, once it became Shaolin, it was a member of a new order, an amalgamation of the prevailing Chinese philosophies of the time.

Other temples sprung from Henan. This happened because the original temple would suffer repeated attacks and periods of inactivity as the reigning Imperial and regional leaders feared the martial powers of the not-always unaligned monks. Refugee Shaolin practitioners would leave the temple to teach privately (in Pai) or at other Buddhist or Taoist temples. In rare cases, a new Shaolin Temple would be erected (Fukien, Kwangtung) or converted from a pre-existing temple (Wu-Tang, O Mei Shan). Politically and militarily involved monks (such as the legendary White Eyebrow and Hung Tze Kwan) would be perpetual sources of trouble for the generally temporally aloof monks.

The Boxer rebellion in 1901 was the beginning of the end of the Shaolin temples. Prior to that, China had been occupied by Western and Japanese governments and business interests. The British had turned the Imperial family into an impotent puppet regime largely through the import and sales of opium and the general drug-devastation inflicted upon the poor population. This lead to the incursion of other European powers, including Russia, France and Holland, and later the Japanese and Americans. By the late 1800s, China was effectively divided into national zones, each controlled by one of the outside powers (similar to post World War II Berlin, on a hugely larger scale). The long standing animosities between China and Japan worsened, and extended to include all other "foreign devils" as well. Coupled with the now almost universal disdain by the Chinese for their Empress, a Nationalist movement with nation-wide grass-roots support was born. Among the front line soldiers of the new "order" were the legendary and near-legendary martial artists--many Shaolin--known as Boxers (remember how Bruce Lee, in his films depicting these times, refers to himself as a Chinese boxer...). Though their initial assaults on the military powers of the occupation governments were not entirely successful (many believed in Taoist magical spells that would make them impervious to gunfire), their temporary defeat would lead to a more modern reformation that included adopting modern military weapons and tactics.

The withdrawal of western forces was prolonged over many years, and by the end of World War I saw China in an almost feudal state of civil war. Not only were national troops fighting loyalists, but both sides had to fight the Japanese (who still held much of the northern Manchurian region of China) as well as many powerful, regional warlords. Many parts of China were virtually anarchies, but by 1931 almost all non-Asian occupants had been successfully driven out (with the interesting exception, in the late 1930s, of the volunteer American airmen known as The Flying Tigers, who helped repel Japanese forces prior to World War II), and the major combatants within China were the Nationalists and the Communists. Both sides displayed the typical jingoistic attitudes of forces in mindless warfare--if you aren't with us, you are against us. Neutrality meant nothing except the possibility of a later enemy. Consequently, Shaolin and other monks were routinely murdered by soldiers from both sides. One result of this program of murder was the exodus of many monks into the hills, or abroad, with the hope that Shaolin knowledge might survive even if the temples themselves did not.

The temples were unfortunate victims of war in a land that had abandoned its historical practice of respecting posterity and ancestors. All were ransacked and looted by various armed groups. O Mei Shan Temple ("Great White Mountain"), in Szechuan Province, was situated on a mountain top and deemed by Chinese officers to be a fitting target for artillery practice. It was shelled in turn by Nationalist and Communist armies. In a fitting twist of fate, this one-time site of medical and natural history knowledge was rebuilt by the Communists in the mid 1970s, and now stands as the National Park and Research Headquarters for the panda preserve.

There are various stories coming out of China today referring to the history of Shaolin, particularly over the past 300 years. However, many of these stories are suspect (compare Chinese accounts of Tiananmen Square with CNN news coverage), with the more commonly "authenticated" versions coming from government records. The fact that Chinese authorities outlawed Shaolin and martial arts practices makes any story about their history from such sources suspect. The prevalent wu-shu styles originated as a result of a compromise between the post-World War II governments and the national need and history of having a martial arts tradition. Wu-Shu, however, was not designed as a martial art (strictly illegal), and claims to the contrary date back only a decade or so, following on the popularity of Kung Fu.

 

 

What is Karate?

 

"True karate is this: that in daily life one's mind and body be trained and developed in a spirit of humility, and that in critical times, one be devoted utterly to the cause of justice."

--Gichin Funakoshi

 

Karate can also be described as a martial art, or fighting method, involving a variety of techniques, including blocks, strikes, evasions, throws, and joint manipulations. Karate practice is divided into three aspects: kihon (basics), kata (forms), and kumite (sparring).

The word karate is a combination of two Japanese characters: kara, meaning empty, and te, meaning hand; thus, karate means "empty hand." Adding the suffix "-do" (pronounced "doe"), meaning "way," i.e., karate-do, implies karate as a total way of life that goes well beyond the self-defense applications. In traditional karate-do, we always keep in mind that the true opponent is oneself.

 

To understand this we must first review our concept of Karate. Karate appears fearful and destructive to many people. Movies have contributed to popularizing Karate in the wrong way. There are also many people who think that Karate is only a type of calisthenics or, perhaps, even a type of dance. This shows undeniably the lack of a proper view of what Karate really is.

Karate is a martial art, for many people it is a way of life, and it shares the common aim with Judo, Kendo, Aikido, the tea ceremony, calligraphy, and Japanese flower arranging of cultivating through physical and spiritual training. It is also within reason to claim that Karate, as the original martial art, through physical and spiritual training and discipline, makes the impossible possible, even to the unarmed, and helps one in pursuing the aim of his life. A physical training so strict naturally involves a demanding psychological training as well. Karate is a method of unifying the body and spirit and of making human life at once broader and deeper.

"Karate" is a combination of two Japanese words, "Kara" meaning empty or open and "Te", meaning hand, and is therefore used to describe a style of unarmed combat. Karate not always had this meaning of empty hands, this modern phrase started in a meeting of the Okinawan masters sponsored by an Okinawan newspaper, at which the use of the T'ang character in the word Karate was discussed. The ideograph for Kara was altered to erase the Chinese connection for political reasons. So, the character " T'ang" (Kara) was replaced for "Empty" (Kara).

It is generally accepted that the origins of karate are to be found in India (525 A.D.). The credit is given to a Buddhist priest named Daruma Taishi,also known as Bohdidharma, who was the third child of a king and a brilliant student of Zen. Daruma studied the attacking techniques of animals and insects and the forces of nature, and, combining these with a special breathing technique, he created the basis for a legendary system of weaponless fighting and mental concentration. Daruma created in China the Shao-Lin temple in the province of Honan and in that monastery he instructed other monks in his particular style of unarmed combat.

The system developed at the temple gradually disseminated throughout Asia, spreading to Okinawa, Korea and Mongolia. By 1130 A.D., aspects of this system had even been incorporated into the indigenous military disciplines of geographically and culturally isolated Japan.

The Asia fighting arts were historically taught and refined in secrecy, as their practice was routinely prohibited in different regions. Consequently, various regionally and family-based styles and schools evolved, one of these being the Kempo style of Okinawa.

By 1901, Kempo was being taught openly in Okinawa, and in 1916, was demonstrated in Japan by master Gichin Funakoshi. There, under the name of Karate, practical applications of the system were further refined and united with the Zen-based philosophy of the Japanese disciplines. The popularity of karate as both a martial art and a sport spread quickly in Japan and beyond, contributing to the development of diverse systems and schools.

Kyokushin Karate is a discipline through which practitioners may find clues to assist them in their own spiritual development and self-exploration. It is also, importantly, a martial art, encompassing philosophical considerations of life and death, struggle and survival. It is a practical form of self-defense, emphasizing (at the initial stages) kicks, punches, blocks and body movement. It is an intense physical activity, which directly benefits mental conditioning.

"Kyokushinkaikan" is comprised of four Japanese words:

Kyokushin Karate is characterized by requiring of its participants, tenuous training, conditioning and realistic contact while sparing. Kyokushin karate-ka believe this contact is necessary in order to fully appreciate the resiliency of the human body and spirit and to prepare for any serious confrontation. The word "OSU" and the phrase "osu no seishin" (perseverance under pressure) succinctly summarize the essence of the Dojo Kun, written by Sosai Mas Oyama and Eiji Yoshikawa.

Kyokushin philosophy is further reflected in the following maxim:

"... One Thousand days of training, A beginner; Ten thousand days of training, A master."

Masutatsu Oyama

Master Funakoshi

 

Gichin Funakoshi is widely considered the primary "father" of modern karate due to his efforts to introduce the Okinawan art to mainland Japan, from where it spread to the rest of the world. Born in 1868, he began to study karate at the age of 11, and was a student of the two greatest masters of the time, Azato and Itosu. He grew so proficient that he was initiated into all the major styles of karate in Okinawa at the time. For Master Funakoshi, the word karate eventually took on a deeper and broader meaning through the synthesis of these many methods, becoming karate-do, literally the "way of karate," or of the empty hand. Training in karate-do became an education for life itself.

 

Master Funakoshi was the first expert to introduce karate-do to mainland Japan. In 1916 he gave a demonstration to the Butokuden in Kyoto, Japan, which at that time was the official center of all martial arts. On March 6, 1921, the Crown Prince, who was later to become the Emperor of Japan, visited Okinawa and Master Funakoshi was asked to demonstrate karate. In the early spring of 1922 Master Funakoshi traveled to Tokyo to present his art at the First National Athletic Exhibition in Tokyo organized by the Ministry of Education. He was strongly urged by several eminent groups and individuals to remain in Japan, and indeed he never did return to Okinawa.

 

Master Funakoshi taught only one method, a total discipline, which represented a synthesis of Okinawan karate styles. This method became known as Shotokan, literally the clan or the house of Shoto, which was the Master's pen name for his poetry, denoting the sound of the wind blowing through pines.

 

 

So Nei Chu

The defeat of Japan and the subsequent indignity of Occupation almost proved to be too much for Mas Oyama, who nearly despaired. Fortunately for all of us, So Nei Chu came into his life at that time. Master So, another Korean (from Oyama's own province) living in Japan, was one of the highest authorities on Goju Ryu in Japan at the time. He was renowned for both his physical and spiritual strength. It was he who encouraged Mas Oyama to dedicate his life to the Martial Way. It was he too who suggested that Oyama should retreat away from the rest of the world for 3 years while training his mind and body.

MAS OYAMA

Masutatsu (Mas) Oyama was born Yong I-Choi on the 27th of July, 1923, in a village not far from Gunsan in Southern Korea. At a relatively young age he was sent to Manchuria, in Southern China, to live on his sister's farm. At the age of nine, he started studying the Southern Chinese form of Kempo called Eighteen hands from a Mr. Yi who was at the time working on the farm. When Oyama returned to Korea at the the age of 12, he continued his training in Korean Kempo.

In 1938, at the age of 15, he travelled to Japan to train as an aviator, to be like his hero of the time, Korea's first fighter pilot. Survival on his own at that age proved to be more difficult than he thought, especially as a Korean in Japan, and the aviator training fell by the wayside.

He did however continue martial arts training, by participating in judo and boxing, and one day he noticed some students training in Okinawan Karate. This interested him very much and he went to train at the dojo of Gichin Funakoshi at Takushoku University, where he learned what is today known as CyberDojo home pages.

His training progress was such that by the age of seventeen he was already a 2nd dan, and by the time he entered the Japanese Imperial Army at 20, he was a fourth dan. At this point he also took a serious interest in judo, and his progress there was no less amazing. By the time he had quit training in Judo

 

Mountain Training

When he was 23 years old, Mas Oyama met Eiji Yoshikawa, the author of the novel Musashi, which was based on the life and exploits of Japan's most famous Samurai. Both the novel and the author helped to teach Mas Oyama about the Samurai Bushido code and what it meant. That same year, Oyama went to Mt. Minobu in the Chiba Prefecture, where Musashi had developed his Nito-Ryu style of swordfighting. Oyama thought that this would be an appropriate place to commence the rigours of training he had planned for himself. Among the things he took with him was a copy of Yoshikawa's book. A student named Yashiro also came with him.

The relative solitude was strongly felt, and after 6 months, Yashiro secretly fled during the night. It became even harder for Oyama, who wanted more than ever to return to civilisation. So Nei Chu wrote to him that he should shave off an eyebrow in order to get rid of the urge. Surely he wouldn't want anyone to see him that way! This and other more moving words convinced Oyama to continue, and he resolved to become the most powerful karate-ka in Japan.

Soon however, his sponsor informed him that he was no longer able to support him and so, after fourteen months, he had to end his solitude.

A few months later, in 1947, Mas Oyama won the karate section of the first Japanese National Martial Arts Championships after WWII. However, he still felt empty for not having completed the three years of solitude. He then decided to dedicate his life completely to karate-do. So he started again, this time on Mt. Kiyozumi, also in Chiba Prefecture. This site he chose for its spiritually uplifting environment.

This time his training was fanatical — 12 hours a day every day with no rest days, standing under (cold) buffeting waterfalls, breaking river stones with his hands, using trees as makiwara, jumping over rapidly growing flax plants hundreds of times each day. Each day also included a period of study of the ancients classics on the Martial arts, Zen, and philosophy.

After eighteen months he came down fully confident of himself, and able to take control of his life. Never again would he be so heavily influenced by his society around him. (Though it is probably safe to say that his circumstances were also probably never again as traumatic!)

Bulls, Challengers, and the Godhand

In 1950, Sosai (the founder) Mas Oyama started testing (and demonstrating) his power by fighting bulls. In all, he fought 52 bulls, three of which were killed instantly, and 49 had their horns taken off with knife hand blows. That it is not to say that it was all that easy for him. Oyama was fond of remembering that his first attempt just resulted in an angry bull. In 1957, at the age of 34, he was nearly killed in Mexico when a bull got some of his own back and gored him. Oyama somehow managed to pull the bull off and break off his horn. He was bedridden for 6 months while he recoverd from the usually fatal wound. Today of course, the animal rights groups would have something to say about these demonstrations, despite the fact that the animals were already all destined for slaughter.

In 1952, he travelled the United States for a year, demonstrating his karate live and on national televison. During subsequent years, he took on all challengers, resulting in fights with 270 different people. The vast majority of these were defeated with one punch! A fight never lasted more than three minutes, and most rarely lasted more than a few seconds. His fighting principle was simple — if he got through to you, that was it.

 

If he hit you, you broke. If you blocked a rib punch, you arm was broken or dislocated. If you didn't block, your rib was broken. He became known as the Godhand, a living manifestation of the Japanese warriors' maxim Ichi geki, Hissatsu or "One strike, certain death". To him, this was the true aim of technique in karate. The fancy footwork and intricate techniques were secondary (though he was also known for the power of his head kicks).

 

Kyokushinkai Karate

Martial art created by Sosai Masutatsu Oyama in 1955. It is a style of karate focuses on strenuous physical training, especially kumite and tameshiwari, though it also inludes kihon, kata, self-defense techniques, and weapons. It is the utilization of circular movement in the execution of techniques that distinguishes Kyokushin Karate from the traditional styles of Karate that rely on simple linear motion. Kyokushin Karate is characterized by requiring of its participants, strenuous training, conditioning and realistic contact while sparring. Kyokushin karate-ka believes this contact is necessary in order to fully appreciate the resiliency of the human body and spirit and to prepare for any serious confrontation.

 

The kanji (Japanese characters) calligraphy, worn universally on the front of the gi, simply means "Kyokushinkai", which is the name given by Sosai Mas Oyama to the karate style he created. It is composed of three characters:

Kyoku meaning "Ultimate".

Shin meaning "Truth" or "Reality".

Kai meaning "Society" or "Association".

Kan = Building, School

Kanku

The symbol of Kyokushin Karate is the Kanku, which is derived from Kanku Kata, the Sky Gazing Form. In this kata, the hands are raised and the fingers meet to form an opening through which the sky is viewed. The top and bottom points of the Kanku represent the first fingers of each hand touching at the top and the thumbs touching at the bottom, symbolizing the peaks or ultimate points. The thick sections at the sides represent the wrists, symbolizing power. The center circle represents the opening between the hands through which the sky is viewed, symbolizing infinite depth. The whole Kanku is enclosed by a circle, symbolizing continuity and circular action.

 

 

K-1 Kickboxing

 

While the sport of Boxing having its long history since the age of Roman Empire and a very large population base in its amateur and professional practitioners, with its techniques having been thoroughly experienced, researched and evolved, it makes us to think that the "Sweet Science" is almost coming to be at a point of its perfection.

In comparison, while Muay Thai has its own history, Kickboxing is a new sport now gaining a world wide popularity, and the population is still small. The world of Kickboxing is also not as unified yet, as there are many organizations in the world having their own championship tournaments with different rules. Also the lines are thin between this sport and other full-contact or semi-contact fighting tournaments. There are still many new ideas and techniques coming out in Kickboxing, with a large help from the variety of already existing Martial Arts such as Karate, Tae Kwon Do, Kung Fu and many others.

 

Kickboxing has taken into a form around 500 years ago (some say it's longer) in the country of what's now Thailand, called Muay Thai or Thai Boxing. Most of the kickboxing styles in the world is based on Muay Thai, including Japan, Europe, and Australia. In Muay Thai match, the fighters are allowed to:

 

Kick and knee to the leg, body, head

Punch to the body, head

Elbow to the body, head

Back spin punch

(They used to allow head butts and throws)

 

What's dominant in America is the American-style kickboxing, which is started out as a full contact Karate tournament with the basis of boxing. It allows kicks to the waist above only, and there is no elbow and knee strikes. There are many Kickboxing organizations in the world having their own championship tournaments. The organizations are, to name a few: W.K.A., W.K.C, I.K.K.C., K.I.C.K., P.K.F., P.K.A, I.S.K.A., etc. Savate is a French version of kickboxing. San Shou is a Chinese kickboxing started out from Kung-fu, allowing throws in addition. And so is Draka from Russia. Shoot-boxing is started out in Japan and is a combination of Muay Thai with throws.

Out of what seems to be an disorganized situation in present kickboxing world, there came a kickboxing event called K-1. Originally a full-contact Karate event that became a huge success in Japan, it is now considered sort of a unified tournament of striking Martial Arts where any styles and organizations can freely compete in it --- as long as they adhere to its rule. It's tournament rule is similar to that of Muay Thai without elbow strikes. So far the champions from many styles of striking-based Martial Arts have competed in it, such as Karate, Boxing, Muay Thai, Kung-fu, Taekwondo, American Kickboxing, Draka, Capoeira, Shootfighting and No Hold Barred (UFC, Vale Tudo). It has been a huge success in Japan and in Europe, and now it is also becoming big in the US.. It is said that the idea of K-1 event is a very important step in the development of Kickboxing and the Martial Arts in general.

 

Done