Kenpo Karate and “Chi”
By Ron Chapél, Ph.D.
09 April 2004
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Chi is a term that is used across the full range of the Chinese Culture and
is included in all of its diverse sciences. The reason for this is these sciences
are all interconnected to, and relate to the human body. This includes of
course what I, and my teacher, choose to call Martial Science. Additionally
you have medicine, philosophy, art, calligraphy, etc. The term has a range
of meanings from the mundane to the esoteric depending on the context and
the user's intention.
In Martial Science it is the end result of anatomically correct neuromuscular
coordination, major and minor sub-skeletal alignment, in conjunction with
mental focus and proper breathing and timing. Or briefly, it is a kind of
energy created by the extremes of biomechanical efficiency.
"Chi" has also been described as an esoteric type of “life
force” in Chinese Medicine and in the Chinese Cultural Philosophy. Common
descriptions use terms like electricity, or energy flow like it is a fluid.
As a fluid you'll hear phrases like “let it flow.” Expressed in
electrical terms, it can be “discharged, strong or weak, positive or
negative.” Often the fluidic and electrical analogies are used in consort
with each other. Expressing it this way embodies it with the characteristics
of bio-energy that has the qualities of a fluid and some unseen force simultaneously.
Discussions of chi centered on the life force analogy began with Chinese
Philosophy. Under Taoist teachings, chi is the moving or animating force of
the universe and is everywhere. The earth, heavens, and man are all a part
of “the force.” For a man, life and chi are synonymous. No chi
no life. When the chi has been drained, disturbed or unbalanced there is illness
or a weakness. When it has been completely drained, death ensues. These functions
of chi are all governed by natural laws.
Even the modern Western Medicine interpretations gives this perspective merit.
It has been shown through a controversial process called Kirlian photography,
that all living things have an “aura” and a “life force”
that can be seen and recorded on film. This energy or life force is so strong
that the aura it manifests continues to display parts of the anatomy long
after they have been removed through injury or accident. An amputation of
a limb continues to maintain its “aura” emanating from the main
life force, as if this energy supports and perpetuates the whole of the being.
The process has also proven once an individual has passed away, the life force
and its aura cease to exist. It has been further proven that individuals with
well developed “chi” are capable of visualizing another's “chi”
through their own “aura' with the naked eye.
Chinese Philosophers classify force of this type as “vitalism.”
The Chinese Doctrine of Vitalism suggests the functions of living organism
are due to a vital principle, separate and apart from physicochemical forces.
In other words, there are processes that are not fully explained by the laws
of physics and/or chemistry.
Defining "chi" as a kind of biomechanical efficiency is not unique
to physical activities like martial arts. When applied properly it becomes
Martial Science.
In any physical discipline “chi” is viewed as
a "quality." In competitive physical activities phrases like “He's
on fire,” He's really feeling it,” or “He's in the zone,”
are common explanations for what cannot be easily explained otherwise.
When used this way, "chi" refers to the end product of proper alignment
of the human body and all its parts necessary to perform the function at maximum
mind body focus. This results in efficient movement and the optimal and maximal
use of what can be sometimes described as an effortless force. In striking
situations when executed properly the effects although devastating, seem effortless
to the person performing the action.
Sometimes so much so, they report not even feeling the contact despite the
results. Proper chi is therefore the optimal skeletal alignment and most coordinated
use of the muscular and neuromuscular system for the purpose of generating
the maximum amount of force with the minimal amount of effort, in conjunction
with the mind and breath. Put more simply, the utilization of maximum force
and effect with a minimum amount of effort. Without it, there is no “chi.”
Without “chi” there is no efficient biomechanical movement. One
cannot exist without the other. They feed off of each other, and the catalyst
to begin the process is built around the proper teaching of body mechanics.
In western martial “arts” this is lost, (or perhaps never found)
knowledge.
This philosophically contradicts the Ed Parker commercial Motion-Kenpo Karate
Concept of “Economy of Motion.” Just because a motion is economical
does not necessarily translate into efficiency on a grand scale. Motion-Kenpo
Karate Concepts do not address the internal because by design they favor “motion
efficiency over anatomical proficiency.” This favoring of motion has
its advantage in that it allows a student to learn to use simple motion to
overwhelm an opponent rather quickly. Motion-Kenpo Karate's only true stated
goal is quick individual self-defense skills, and with proper instruction,
it can do that very well.
Motion-Kenpo Karate at its greatest depth explores motion in conjunction
with its “Mathematical and Alphabetical Re-arrangement Concepts.”
Because the possibilities and combinations are endless it can be “explored”
forever, but this is “motion constipation” and will never yield
advanced knowledge beyond its motion base. Ed Parker was aware of this pairing
of terms that created a commercially successful oxymoron, but because it was
not representative of the whole of his methods, it was of little concern at
the time. Besides, it served and continues to serve its purpose quite well.
If one were to examine a true biomechanical model, proper body alignment
focuses on some fundamental elements. The use of the complete body as an efficient,
integrated unit is absolutely paramount in execution. There is no singular
part of the human anatomy that once moved, does not affect another part of,
or the entire body in some way. Then, in conjunction with the correct coordination
of the relaxation and the contraction of appropriate muscle groups, we finally,
add the proper alignment of the sub-skeletal structure to transfer and/or
receive external stimuli or force.
Although this rather simplistic analysis of “chi” appears to
be expressed in western scientific principles, an examination of 18th and
19th century Tai Chi shows that they discuss and place fundamental emphasis
on many of these same essential biomechanical factors. Thus the explanation,
although expressed in western terms is definitely Chinese, not western.
Although “chi” or the internal is not represented in “Kenpo
Karate,” it is represented in the more complete Ed Parker's American
Kenpo, or what I choose to call Sub-Level Four Kenpo. Ed Parker spoke of “…sub-categories
of distance four” in Kenpo Karate. Sub-Level Four Kenpo falls outside
the definition of the four distances or ranges of motion. Here the relationship
between antagonists is more intimate and specific in applications. This is
where all the elements necessary to produce “chi” are greatly
expressed but not exclusively. This is where the “whole” of Ed
Parker's genius resides and it exists exclusive of the terms “karate”
and dominant “motion” concepts. I personally use the descriptive
term “Advanced Concepts” because it applies to all physical movement,
along with its Sub-Level Four Kenpo Martial Science component.
Kenpo Karate teachers have realized their art is incomplete but many have
not shared this with their students. Like parents they answer questions with
“because” while omitting the “I said so.” Martial
art teachers often use the word "chi" similarly, as a catchall term
for any aspect of the martial arts that they themselves don't understand,
understand only in a vague sense, or find difficult to articulate.
Kenpo Karate violates some very important rules of learning. There is an
assumption that learning any art happens in gradual stages and that each stage
is laid on a foundation of what the student has already learned. Kenpo Karate
routinely gives students information out of order and context through “what
if” scenarios creating confusion. Taught properly, there is a very strict
order to learning. Oftentimes, however, the student will ask questions about
some aspect of the art that cannot usefully be answered because the student
simply does not know enough to place the answer in context. Kenpo Karate by
design must focus on self-defense skills immediately. Long term benefit normally
found in traditional martial art training is eschewed in favor of immediate,
albeit limited, success.
In the western arts, "chi" is used to describe phenomena that do
not lend themselves to verbal articulation. Many aspects of physical arts
are not easy to talk about; they are subjective feelings. Thus in sports you
hear phrases such as "in the groove," etc." In the creative
arts you will hear such things as "the words flowed out of me,"
"the band clicked," or "I found my rhythm." These types
of expressions reflect very real experiences that are common to people involved
in that activity. But the experiences are not easy to articulate in concrete
terms. Therefore a metaphor such as “chi” may be used. To someone
outside the art the metaphor makes little sense, but to someone who has had
the same experience the metaphor is clear.
However, on the less legitimate side even in “kenpo,” sometimes
the term "chi" is used as nothing more than a way to hide the teacher's
ignorance. It seems an unfortunate reality that in all times and places martial
arts fraud has been prevalent. Not just recently in contemporary America,
but in the Japan of Miyamoto Musashi's time, and pre- World War II Hawaii.
Unfortunately a high percentage of martial arts instructors do not know or
understand their own art in any depth. Thus the use of terms such as "chi"
provides a convenient cover for their ignorance.
The fact that such a central concept as chi has multiple uses is a result
of a number of factors, not the least of which is the reality that fraud,
charlatanism, incompetence and ignorance are prevalent in the martial arts.
We can take some cold comfort in realizing that the use of "chi"
to cover fraud and ignorance is not a recent phenomenon but rather a traditional
part of the martial arts of any nation or any time period.
The two fundamentally different views of chi owe their existence to factors
in Chinese Culture. However, beyond that, there are also factors in Chinese
culture that have lead to the multiple and sometimes confused understandings
of “chi” in the martial arts as it spread outside of China.
Firstly most of the theory surrounding the Chinese Martial Sciences including
the concept of “chi” dates back to pre-modern scientific methods.
The martial arts were not subjected to modern scientific methods of scrutiny
until late in the 20th century. Prior to that Chinese martial art practitioners
were long on practical experience, but lacked the type of quantifiable information
that is the basis of modern scientific study.
Because of the many wars and conflicts, the availability of human bodies
for experimentation and examination for the effects of applications were quite
plentiful. It wasn't difficult to discover what worked, but the quantification
of the “why” scientifically was not yet available.
Because of this, it was difficult to distinguish the separate entities inherent
in high- level martial science skill and performance. Therefore the Chinese
themselves used terms like "chi" vaguely to describe a mix of principles
that could not be separated through experimentation.
Even in western boxing as well as other modern athletic endeavors, the various
scientific approaches to human performance have only recently began to be
measured and validated scientifically.
Also China has always had a tradition-bound culture for most of its history.
This has manifested itself in a very specific relationship between students
and teachers. All arts are regulated strictly. Two basic rules are that teachers
do not "explain" to students and students do not question teachers.
This tradition extends itself to all student-teacher relationships. If the
martial arts teacher says something, the student will never inquire beyond
that and the teacher will not explain beyond his own statement. As a result
vague and confused ideas are passed on, and that includes "chi."
A third factor is that Chinese language and literary forms, do not lend themselves
to specific discussions of martial science. The classical Chinese is purposely
vague and overly flowery. “The rising eagle grasping with the invisible
talon.” Although great for poets and philosophers, it is poor when it
comes to concrete discussions of things such as martial science.
To make sense of martial arts material written in classical Chinese the reader
must have a background in martial arts. Even so, written material in Chinese
does not lend itself to do much to clarify what “chi” is. Taken
together, these three factors are in large part responsible for the different
frameworks and nuances of meaning that "chi" has in the modern martial
arts.
Chi as life force is the most widespread and traditional explanation. Chi
as biomechanics is the most provable explanation from a scientific perspective.
And, regrettably, ignorance is the most common use of the term.
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