The Philosophy of Martial Arts

Like most things, martial art comes down to the concept of balance. As the name states, it is both martial, and art. Too much of one and you are a mere thug; too much of the other and you are fooling yourself as to your ability. We train hard, but safely. It can also be said that we train safe, but hard. If one trains too safely, it can also be said that he trains hardly. A true martial artist is forever walking along the edge of the sword, striving to learn under the conditions most closely approximating true danger, yet at the same time, respecting one's own desire to preserve physical well-being and the physical well-being of one's classmates.

Martial art is, above all else, the training of excellence. And excellence is a habit, just as mediocrity is a habit. Most people learn the habit of mediocrity because the pursuits into which they are first thrust in their lives, are not pursuits they choose for themselves. Arithmetic, penmanship, table manners. By the time we finally get to choose for ourselves what we seek to conquer, our approach has become one of mediocrity. Then we are reduced to the lowest expression of pursuit: perseverance.

Excellence is not the result of perseverance; it is the result of love. Perseverance is the path of the fool, for it is a lifelong swim against the tide. Perseverance is only relevant if you assume that what you are persevering at, is itself tiring. Because without fatigue, the word 'perseverance' loses its meaning. And fatigue is not an event of the body but of the mind. Action isn't tiring, effort is. So if you move through your life with action in place of effort, thought in place of thinking, the day will tire but not fatigue.

Thus, when one does what one loves, perseverance is irrelevant. As martial artists, we love the workout itself, not the belt we wear or the admiration of those around us at the mention of our high rank. Just so, in life, we seek to do what we love. When morning comes, we do it again, not because we are persevering, but because it is what we wish to do. This allows us to train and work with passion, with excellence. Then, excellence becomes our habit, and we bring it to all we do. It provides fertile ground for greatness.

We seek greatness in ourselves. We seek it because it is the human obligation to attain the highest expression available to ourselves, our best self. We have the chance to reach this noble goal because we love what we do. We are passionate about the process of what we have chosen to do. Thus, greatness will emerge and we will know it. We will not seek it in the reflection in the eyes of others; we will know it in our daily experience of ourselves. Simply work great, and you will do great work.

(Jay Nusbaumn, 1995)

Of Ice Storms and Pioneers...

by Master Phil Duncan ©

(reprinted with the authors permission)

Grandmaster related the concept of Yu Sang (things we can see in the universe) and Moo Sang (things we cannot see in the universe) during a Ko Dan Ja testing at Headquarters and Sa Bom Nim Hwang reemphasizes it's importance on another page in this issue. They both stressed that it is a natural occurrence for there to be visible and invisible things in nature, but sometimes it is difficult for us to tell how they may relate to each other or depend on one another so we must be careful about placing too much emphasis on either. They have reminded us to always keep a balanced perspective about these things such as our dependence on the visible versus the invisible, our expectations of the visible versus the invisible, the value we associate with the visible versus the invisible, etc. and left us to figure out the importance of the lesson for ourselves. When this concept was first presented to me, I realized that their message must have had great significance, but somehow it got jumbled in my mind with everything else and did not occur to me again until February of 1994.

We had just experienced a strange ice storm in East Texas which was the worst in our history. The temperature fell from the low 80's to below freezing in about 8 hours and a slow drizzly rain froze on everything building up layer on layer of ice until tree limbs were breaking off under the weight and power lines were falling everywhere. Everyone was without electricity at one time or another and many people were without it for as long as 6 days. To an area like ours where most trees stay green all year round and where ice or snow may only be seen once every 10 years or so this was a devastating situation which had some strange and unexpected side effects that really emphasized the wisdom of Kwan Jang Nim's words.

With power lines down everywhere, the ultra-modern and convenient "all electric home" was suddenly the worst place to live. Oil lamps became one of the most scarce and valuable items around as every store sold out within a day. Candles quickly vanished from every shelf in town and camping stoves and lanterns were selling like hot cakes. Portable generators were impossible to find and all schools, businesses and restaurants were closed. After all, you can't serve customers in pitch black stores or cook food without electricity. Although, one hardware store did continue to operate by handing you a flashlight when you came in. After that you were on your own in the cavernous dark building. I felt like a burglar skulking around in the darkness with my flashlight trying to see what the narrow beam illuminated and watching beams of light flickering up and down the rows of darkened shelves as other shoppers hunted as desperately as I for what they needed. The effects of being without that which was invisible (electricity) were now very visible.

Being without electricity for a few days really made me think about how dependent we are on the electric company without even realizing it. For example, how often do we think about our water supply being dependent on electricity? We can see the water, we cannot see the electricity, but without electricity the pumps that supply water to our homes won't run and therefore, no electricity, no water. As my family gathered around the wood burning stove in our kitchen to eat sandwiches for supper by candlelight, we were glad the house had several wood stoves in it since it was well below freezing outside, but we also noticed the silence and the lack of things to do. No water, no radio, no TV, no VCR movies, no audio cassettes, no CD's, no video games, no computers. About all we could do was to visit with each other or go to sleep and start over the next day when the sun permitted us light to work by.

As I considered our little inconvenience, I reflected on how it must have been for the pioneers when they first explored this country and paved the way for civilization to spread across our nation. They embarked on a journey with an uncertain destination, knowing only that they needed to go forward. They endured untold hardships, inconveniences, setbacks, disappointments, and catastrophes yet they endured and because they did, today we enjoy the benefits of their efforts, including electricity.

The pioneers of Moo Duk Kwan arrived from Korea in the U.S. in the late 50's and early 60's and as years passed the need for connection among them became more and more evident. Those who traveled from one area of the country to another found great technical differences and the meanings and interpretations of familiar phrases and symbols varied from coast to coast. There was no unity or standardization of techniques or terminology and gaining access to technical material for rank advancement was nearly impossible. The inspirational and motivational clinics and seminars which we enjoy today were just not available then and guidance from seniors was scarce if available at all.

 

Our Charter members were a determined group of practitioners, much like our country's early pioneers. They wanted to go forward and they all had a common set of needs, so they united and formulated a plan to provide for those needs. The result was our charter and by-laws and ultimately our Federation. Most importantly, they cared enough about the future of out art to work together within the guidelines of the Federation all these years to allow all of us to arrive where we are today. The cost has been high in terms of their individual effort and the casualties have been many lost members who failed to consider the "invisible" benefits they received from their Federation membership. Those who have left over the years must have lost sight of the invisible value that the Federation's structure, unity and brotherhood provides for all Moo Duk Kwan practitioners or perhaps they became overly obsessed with trying to see the "visible" benefits of Federation membership. It is a shame they did not understand the concept of "Yu Sang" and "Moo Sang" because those members who have stayed the course and believed in the "invisible" benefits of Federation membership now enjoy the convenience and easy accessibility of the best possible technical and philosophical guidance available; a very visible (Yu Sang) result of the invisible (Moo Sang) value of the Federation.

When the Federation was first formed, the Dan testings consisted primarily of red belts testing for Cho Dan, but today more and more 2nd, 3rd and 4th Dan candidates are appearing before examining boards every year. This is the probably one of the most visible testaments to the effectiveness of the Federation's structure and the results it has produced. With access to continuous technical guidance, motivational events and strong leadership, Soo Bahk Do Moo Duk Kwan has flourished in the U.S. like a flower in fertile soil. Thanks to the Federation, today, access to Soo Bahk Do Moo Duk Kwan instruction is almost as easy as flipping on a light switch. We have immediate and easy access to Kwan Jang Nim, the founder of our "Living Art", guidance or assistance from any number of senior Instructors is only a phone call away and thousands of other practitioners nationwide are able and willing to cooperate and help each other in a remarkable demonstration of the unity of the Moo Duk Kwan brotherhood. Information flows freely and unrestricted among all Federation members and thanks to the Technical Advisory Committee, the Regional Examiners and the Board of Directors, in most cases the opportunities for technical and philosophical guidance now come to the practitioner instead of the student having to travel untold distances with only a hope that instruction might be available when they arrived.

As Federation members, we owe a special debt of gratitude to the pioneers who embarked on the journey to form the Federation for the benefit of all those who wanted to study Soo Bahk Do Moo Duk Kwan as taught by Grandmaster Hwang Kee. They knew they needed to go forward, but could not possibly predict the scope of their journey. It has spanned not only this country, but the entire globe and international and cultural boundaries as well. Even today, it is very uncommon to find an organization that has successfully adopted a combined East and West operational philosophy as the Federation has. In fact, the success it has achieved is remarkable considering the obstacles.

Years of determined effort and work have resulted in modern accessibility and convenience we must be careful not to take for granted as we often do our invisible electricity. As I sat by our wood burning stove in the flickering candlelight with no electricity, listening to the silence, thoughts of what it would be like without the Federation crept into my mind. No National Championships, no International demonstrations or Goodwill trips, no National Summer Camps, no Regional Dan tests, no Regional Examiners, no national headquarters, no T.A.C. members, no Board members, no standardized technical guidance, no access to correct philosophical understanding, no Moo Duk Kwan friends that I now have throughout the world, I would never have even met the Grandmaster or my Sa Bom Nim; now my mind was really spinning.

Since our ice storm, I have been much more careful to notice the "invisible" things I usually take for granted. In fact, when I pay my electric bill, I no longer even consider the amount, rather I remind myself of the wood cutting, hauling, stove cleaning, and hard work, that was necessary to heat our home without electricity and I remind myself to be thankful for the convenience, freedom and quality of life that electricity provides even though it may be invisible. In addition, after thinking about what it would be like without the Federation I even revaluated the value I place on my Federation membership and the "invisible" things it provides for me at such a nominal cost. I added up the cost for my last ten year's of membership and do you know that it was still less than February's electric bill?

Phil Duncan

Of Ice Storms and Pioneers...

Copyright 1992 Phil Duncan

Copyright 1995-2000 Warrior-Scholar T.M

The Haircut

by Master Phil Duncan ©

(reprinted with the authors permission)

The Lubbock community Center was beginning to empty as we showered and I finished quickly and waited in the lobby. The last two days had certainly been an experience. How else would you describe packing 14 people in a motorhome designed for eight and then heading 600 miles across West Texas with half a ton of bricks and boards to give a series of Demonstrations ? Officially, we were here to promote and unify Master Chu's remote schools, but it seemed that togetherness and cooperation were the real theme of this trip.

As I sat comfortably on a couch in the lobby, I remember seeing Master Chu coming out of the dressing room with a towel in one hand and his uniform in the other. He looked somewhat tired and distracted but I figured it was because of the tremendous amount of energy he had expended in his part of the demos. After all, jumping over four people and breaking six concrete blocks, sparring 2 people, doing several forms and numerous other board breaking feats three times today plus traveling three hundred miles could make anyone look tired. I thought no more about it.

It was about midnight when we arrived at the local Instructor's apartment where we were to spend the night. Everyone was exhausted and looked like walking zombies as we stumbled from the motorhome out onto the apartment complex parking lot. Master Chu called us into a circle and said he knew it would be crowded, but we should stay together and accept the Instructor's hospitality so we would not hurt his feelings. Last night in Abilene we had trouble finding places for 14 people to lie down and there was even less room tonight, but we were all willing to try. Everyone that is, except one Dan who insisted he would go to a hotel so there would be more room for those who wanted to stay.

Once more, Master Chu repeated his instructions and requested him to accept the inconvenience and stay with the group, but the Dan insisted he would go to the hotel and take a couple of people with him so it would be less crowded. We were all beginning to get uncomfortable because he was being requested, by his Instructor, to do something specific and he was absolutely refusing. He was our junior but neither of us said anything to him thinking Master Chu could handle any discipline problem better than we. For the third time, Master Chu repeated his instructions and still the Dan insisted on departing. Master Chu just stood quietly as the Dan said his goodbyes and departed with three others who evidently decided comfort was more important than togetherness or did not understand what our Instructor was saying.

We were glad the tense situation was over and everyone started toward the apartment when Master Chu called Mr Poole and I to return to the Motorhome with him.

We stepped up in the vehicle which had been our home for the past two days and sat across from our Instructor at the tiny table near the side window. He just sat silently, looking down at the tabletop for what seemed like an eternity until finally, he raised his head, and looked right through us with dark, tired eyes. In that instant, I had the strangest sensation I've ever experienced in my whole life. It felt as if he had already spoken a thousand words when he looked at us yet, the silence was broken by only one lonely question, which hung interminably in the night air.

"How long must I cut my own hair?"

We stared blankly, confused by his question. The silence screamed at us but we could not make out what it was saying and then the screams became respectfully silent as he spoke ". . . Earlier, when we finished the demonstration and everyone went to the showers, I had to get my own towel. In Korea, someone would have been waiting with my towel and clothes. Now, a junior Dan refuses to do as I ask and my senior students stand by and do not say a word . . ."

"How long must I cut my own hair?"

There was that question again, and with it the screaming started anew, but now it was beginning to become understandable. "Why had we not taken a more active role in assistance to our Instructor?" it shouted! Why could we not see our responsibility to help him in matters that need not command his personal attention? He was always there when we needed him, where were we when he needed us? How much had we actually helped him to spread Soo Bahk Do's benefits to others? What real assistance had we been to him for all he had done for us? He disappeared out the door and into the darkness as we sat in awkward silence.

Maybe somewhere in his being he already knew his death was approaching and maybe this whole trip was an attempt to bind us together to withstand his absence or maybe the years of teaching students who quit and the endless hours of sometimes seemingly thankless travel and dedication had just taken it's toll for him to choose this moment to make these remarks to us. Whatever the reason, we knew we had missed something very important that our teacher had tried to show us. For nearly ten years he had traveled hundreds of miles and conducted thousands of hours of classes. He had 16 schools and more than 600 students but not two seniors who could answer his question. How had this happened? Clearly, our responsibilities were more than we had realized. We had plenty to think about that sleepless night.

Not many months later, our Instructor was gone and we were left to ponder the question he posed that lonely night in West Texas.

The togetherness of that trip has been enjoyably replayed in our lives four times since then; once in England at the Internationals, once in Korea at the International Demonstration and twice in New Jersey at Ko Dan Ja Tests. However; I hope we do not ever cause the other part of that experience to be repeated.

The Grandmaster has said that man is at his best when helping others and if we apply that concept to our training and the relationship we share with our Instructors we may better ourselves and come to understand togetherness, brotherhood, prevention of conflict and harmony in a way that few people ever have the opportunity to experience.

No one is an island and no one can carry the future of Soo Bahk Do alone, it is up to the juniors to help and protect their seniors just as it is up to the seniors to help and protect their juniors. Grandmaster has requested that we try to make the U.S. a worldwide leader in human relationships and that can only happen if everyone does their part by improving their own personal relationships.

Take care of your Instructor, don't leave them to do all the work. Dans and Red belts especially, learn all your responsibilities; ask if you are unsure. Trying and making a mistake is better than doing nothing. All students, see if there are tasks or projects you can do for them to free their valuable time. We never know how long our Instructor will be with us and it would be a shame to have wasted any of their priceless time on menial tasks. Pitch in and be the best you can be, write an article for the newsletter, take on a project for your class, attend a special event and contribute your own unique energy to it, work hard and always be loyal to your Instructor just as they are loyal to theirs'. Be a part of Soo Bahk Do, be active and contribute to it's growth.

We may already owe the Grandmaster and Sa Bom Nim Hwang several haircuts, but in the future, lets not give them cause to ask . . .

"How long must I cut my own hair?"

Copyrightc1992 Phil Duncan

Copyright 1995-2000 Warrior-Scholar T.M

 

 

 

The Jugglers

by Master Phil Duncan

(reprinted with the authors permission)

A few years ago, a group of dedicated practitioners from all over the U.S chose to challenge the darkness and midnight coldness as they gathered around a blazing campfire in the wilderness of California's Big Bear region to listen to the stories of early Moo Duk Kwan history as related by Sa Bom Hwang, Siberlich, Hanke Ah Po, and Martinov. The day had been filled with hard training, most had left their families behind to attend this event and all were physically tired from the days clinics, but they were still standing around this fire at midnight in the middle of nowhere. Why?

It may be hard to completely understand what motivates us to dedicate ourselves to Soo Bahk Do Moo Duk Kwan and it's principles, especially if we've never asked ourselves what our personal motivation really is. Usually we just keep doing that which has provided us with a rewarding experience and added order to our lives in a way nothing else can, mostly without even questioning why we are on this path or how we came to be on it, then something happens in our life which makes us ask the questions which we may not have an exact answer for, "Why am I doing this? Is it worth the effort?"

These questions usually arise when our family responsibilities, job commitments or any number of other personal priorities demand the time which we have set aside for Soo Bahk Do in our life. Because of their conflicting demands on our time, we are forced to reevaluate our priorities and make hard decisions about what must take precedence in our lives at that particular time. The decisions are never made easy and the solutions are never perfect, but those who confront the conflicts and are able to apply the essence of their Moo Duk Kwan training in it's truest form are usually able to resolve the conflict which has arisen in their life, fulfill their responsibilities and still continue their dedication to Soo Bahk Do Moo Duk Kwan. Those less skilled usually cannot find a peaceful resolution to the conflicting demands on their time and so they surrender to the most demanding force of the moment, often forgoing their commitment to Soo Bahk Do Moo Duk Kwan and leaving the path with a whispered desire to return "when things get better in their life"

As I stood by the fire, looking at those who were relating stories that happened before I had even begun training and before many of us had ever even heard of Soo Bahk Do Moo Duk Kwan, I knew without a doubt that sometime in the past these Masters had faced and resolved many difficult situations in their lives which must have made them ask themselves, "Why am I doing this? or is it worth the effort?"

The attrition rate of students is a well known fact to every instructor. They see new students embark on the path of study and just as quickly as they came, many stumble off the path because of some minor conflict which arises in their life and reorders their priorities. The conflicting forces that cause students to cease training may be boredom, frustration, disappointment, laziness, finances, job or family, but it is seems the solution to the conflict that is most often tried by those without sufficient (Moo Do) skill is to sacrifice their training in the hopes it will appease the other forces.

It seems our modern society tends to breed the trait of NOT finishing what we start because of the diverse demands it places on our time, yet speaking to us around this fire was a handful of practitioners (now Sa Bom Nims) who had met and resolved every conflict that challenged them on their journey down the path for 40 plus years. If they would had succumbed to the other forces, none of us would have had the opportunity to enjoy this experience on this day.

Sometime during the journey each of them must have encountered circumstances that made them ask those difficult questions and they had obviously answered them to their personal satisfaction or they wouldn't be here tonight. Somewhere along the way they had decided that the end results of their continued dedication would be worth all the effort. They must have also realized that unlike the ancient and simpler time in which our art originated, modern society demands another skill b developed by those practitioners who intend to stay on the path longer than most. That skill is "juggling"

These Masters had obviously learned how to constantly maintain a balance between their family responsibilities, their job commitments and their dedication to Soo Bahk Do Moo Duk Kwan. They had learned how to put one first in their life and then the other and so on, in such a skillful fashion that as conflicting demands on their time arose, they were able to confront them like any other opponent and dispatch them with the same skill which they would have handled a physical assault. If they had ever failed to "juggle" them successfully, they probably would not be sitting at this fire inspiring others with their stories.

Every student and certainly every dedicated instructor has been, or will be, confronted with situations where they will need to reorganize their family responsibilities, job commitment and Soo Bahk Do activity from time to time. This is natural and must be done to keep any one of them from crashing to the floor in an irreparable mess. Those who fail to learn this necessary skill miss the most challenging opportunity they will ever encounter, to test thier understanding of, and application of, the Moo Duk Kwan philosophy of stopping conflict without succumbing to an opponent. Sadly, it seems many are satisfied with resolving their conflicts by surrendering, rather than truly testing their skill.

"Surrendering" is one of the greatest threats each of us and the growth of our art faces. If we are to succeed in our mission of working toward World Peace through the study and instruction of Soo Bahk Do Moo Duk Kwan, we must understand how to apply the essence of stopping conflict in our own lives without succumbing to the forces that would knock us off the path we are on. We must understand how to "juggle" our responsibilities and commitments while maintaining a balance among those things that are important and precious to us so we can enjoy a future in Soo Bahk Do that will be as long as the histories of these Sa Bom Nims educating us in the light of this crackling fire.

As I listened to their stories and though about all the times they must have successfully rearranged priorities in their lives and adapted to the forces of the moment, rolling with the blows, advancing, side-stepping, strategically retreating and positioning themselves for an explosive counterattack, I gained an even greater appreciation for the title "Sa Bom" and the depth of knowledge and practical application of our Moo Duk Kwan philosophy which they have to share with those willing to learn.

As my mind cleared and I focused on those huddled around the fire, (perhaps it was the flickering firelight playing tricks on my eyes) I thought I saw one of the Sa Bom Nims pick up a small juggler's ball from the ground and hand it back to one of the students standing by the fire while urging them to "Try again"

Copyright 1995-2000 Warrior-Scholar T.M

 

 

 

Kit Grant: Understanding Conflict And Anger

Since 1976, He's written, marketed and conducted seminars, workshops and key-note addresses throughout North America and inter nationally. He's earned both undergraduate and graduate degrees in psychology and counseling. He's assisted thousands of business professionals in the development of management and people skills. His dynamic style coupled with his diverse background as a school counselor, clinical psychologist, supervisor, salesperson and business owner make him a highly sought-after speaker. He's a member of the National Speakers Association and the International Society of Meeting Planners.

Understanding Conflict And Anger

Have you ever said anything you regretted later on? Are there times when things happen that seem to push you beyond the point where you can make the "appropriate" response? We have all experienced difficult situations in our lives. What allows us to move on is determined by how we react to things over which we do not always have control.

In times of conflict and change, our anger response is usually triggered by one or two factors. We may sense some frustration, such as when things are not going the way we would like, or we feel threatened, as when somebody verbally attacks us, disagrees with our viewpoint or physically invades our comfort zone. An inappropriate anger response in either our business or personal lives can have long-term negative consequences.

We must first realize no one makes us angry ... we choose to be angry based on what we tell ourselves about our situation. Our two most common responses when we get angry or defensive are:

1. FIGHT: This is based on the theory that the best defense is a good offense. We argue or say things which we later wish we had not said and although we know from experience that "fight" does not produce good results, we still do it!!

2. FLIGHT: We may choose to avoid or ignore the other person or situation which is "making us angry" although the consequence of this choice is usually to later beat up on ourselves for having allowed others to manipulate us in this fashion. The real problem has never been addressed and we are doomed to repeat the behavior again and again. While avoidance can produce temporary relief, it can also be responsible for much of the subsequent stress we must endure.

So if these two choices do not produce positive results, why are they so popular? There are at least two explanations:

They come from our basic animal instincts. When one animal encounters another in the woods and one or both feels the least bit threatened, it is FIGHT or FLIGHT that happens. Are you operating your life with this jungle mentality?

 

We were also trained to behave this way when we were children. If you were picked on by someone else, the choice was either "knock his lights out" or "come home a different way and leave them alone". While sometimes it seems irresistible to "bop someone in the nose", it is not a particularly constructive customer service technique. The good news is we have a third choice in dealing with anger and conflict. COPING SKILLS Which include a number of specific communication techniques allow us to more effectively deal with our own anger as well as being able to handle others who are temporarily out of control. It is important to realize these skills can be learned and they work provided you are willing to implement them on a consistent basis. While the first step may sound oversimplified, it is a key step in being successful. You must get yourself to slow down and delay any knee-jerk reactions often associated with anger. One way to do this is to ask and answer the following question: "What am I saying to myself right now about this situation?" Once you realize you are telling yourself to get angry, you can make the choice, (not an easy one), to tell yourself you can stay in control and choose an alternate response. Choices available include the following: LISTEN ... Becoming a better listener at least will slow you down and may even prevent those times when you blurt out that comment in anger you later regret. Listen more and talk less even when you have an opposing point of view. You may also widen your perspective on a situation just by listening first before you speak.   ASK MORE QUESTIONS ... asking questions that generate more than a YES or NO answer requires the other person to clarify his/her position and gives both of you additional time to calm down.   DISAGREE DIPLOMATICALLY ... people are entitled to their opinions just as you are and usually will honor your rights if you don't attack their beliefs and make them feel defensive.   SHARE RESPONSIBILITY ... involving the other person in coming up with solutions to problem situations allows them to buy into the solution and shares the responsibility for solving any misunderstandings. Please note that their perception of being involved in developing solutions may be more important than whether or not their ideas are adopted!   HANDLE STRESS ... learn to recognize the symptoms and steps for dealing with it. Identify any people, places or situations that are common to your stressful times and plan for future occurrences; be prepared rather than reacting all the time. While each of these techniques can be learned, it will take time and dedication to practice on your part. Waiting and hoping conditions will improve is seldom effective. When you stop blaming and take control over your own responses, it will have positive benefits in both personal and professional relationships. Conflict resolution strategies need to identify ways to increase the size of the "pie" rather than debating how to divide the "pie" into ever-diminishing pieces. Being on the lookout for new ways to handle problems keeps our "brain computers" active and less likely to retreat into defensiveness and negativity. When working on conflict resolution with others, brainstorming is one way to come up with ideas you may not have thought of yourself. Fortunately, there are only two rules: Everyone must participate ... none of us is as smart as all of us.

 

There is no evaluation placed on any idea until all ideas have been given; we are looking for quantity, not quality. All ideas are then rated on their individual merits rather than in relation to each other and the one chosen is the one with the most pros and fewest cons. This way, everyone was involved in the decision and even if your idea is not used, you still played a part.

One of the most constructive benefits of brainstorming is its ability to encourage people to come up with even more creative ideas next time we brainstorm.

Inasmuch as change, conflict and anger are probably not going to go away, our decision to handle each more effectively will impact our ability to be happy and successful. We need to remind ourselves:

Change is inevitable ... Growth is optional.

© 1996, Kit Grant is a keynoter and trainer in conflict management, sales and customer service. He can be reached at [phone]..

Copyright 1995-2000 Warrior-Scholar T.M

 

 

 

Doctrine of the mean (Middle)

Confucius 500BC

(Translator Unknown)

What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.

The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.

There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.

While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue.

Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

Chung-ni said, "The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean. "The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution."

The Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!

The Master said, "I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood:-The men of talents and virtue go beyond it, and the worthless do not come up to it.

"There is no body but eats and drinks. But they are few who can distinguish flavors." The Master said, "Alas! How is the path of the Mean untrodden!" The Master said, "There was Shun:-He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun!"

The Master said "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."

The Master said "This was the manner of Hui:-he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it." The Master said, "The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to."

Tsze-lu asked about energy. The Master said, "Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself? "To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct:-this is the energy of southern regions, and the good man makes it his study.

"To lie under arms; and meet death without regret:-this is the energy of northern regions, and the forceful make it their study. "Therefore, the superior man cultivates a friendly harmony, without being weak.-How firm is he in his energy! He stands erect in the middle, without inclining to either side.-How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing.-How firm is he in his energy!" The Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages:-this is what I do not do.

"The good man tries to proceed according to the right path, but when he has gone halfway, he abandons it:-I am not able so to stop. "The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret.-It is only the sage who is able for this."

The way which the superior man pursues, reaches wide and far, and yet is secret.

Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.

It is said in the Book of Poetry, "The hawk flies up to heaven; the fishes leap in the deep." This expresses how this way is seen above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through Heaven and earth.

The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.

"In the Book of Poetry, it is said, 'In hewing an ax handle, in hewing an ax handle, the pattern is not far off. We grasp one ax handle to hew the other; and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.

"When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.

"In the way of the superior man there are four things, to not one of which have I as yet attained.-To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince as I would require my minister to serve me: to this I have not attained; to serve my elder brother as I would require my younger brother to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?"

The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself.

In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men.

Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.

The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself." The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.

It is said in the Book of Poetry, "Happy union with wife and children is like the music of lutes and harps. When there is concord among brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children."

The Master said, "In such a state of things, parents have entire complacence!"

The Master said, "How abundantly do spiritual beings display the powers that belong to them!

"We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them.

"They cause all the people in the kingdom to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worshippers.

"It is said in the Book of Poetry, 'The approaches of the spirits, you cannot sunrise; and can you treat them with indifference?' "Such is the manifestness of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"

The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself.

"Therefore having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life. "Thus it is that Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows.

"In the Book of Poetry, it is said, 'The admirable amiable prince displayed conspicuously his excelling virtue, adjusting his people, and adjusting his officers. Therefore, he received from Heaven his emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from Heaven these favors, as it were repeatedly.'

"We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven."

The Master said, "It is only King Wan of whom it can be said that he had no cause for grief! His father was King Chi, and his son was King Wu. His father laid the foundations of his dignity, and his son transmitted it.

"King Wu continued the enterprise of King T'ai, King Chi, and King Wan. He once buckled on his armor, and got possession of the kingdom. He did not lose the distinguished personal reputation which he had throughout the kingdom. His dignity was the royal throne. His riches were the possession of all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants maintained the sacrifices to himself.

"It was in his old age that King Wu received the appointment to the throne, and the duke of Chau completed the virtuous course of Wan and Wu. He carried up the title of king to T'ai and Chi, and sacrificed to all the former dukes above them with the royal ceremonies. And this rule he extended to the princes of the kingdom, the great officers, the scholars, and the common people.

If the fatherwere a great officer and the son a scholar, then the burial was that due to a great officer, and the sacrifice that due to a scholar. If the father were a scholar and the son a great officer, then the burial was that due to a scholar, and the sacrifice that due to a great officer. The one year's mourning was made to extend only to the great officers, but the three years' mourning extended to the Son of Heaven. In the mourning for a father or mother, he allowed no difference between the noble and the mean.

The Master said, "How far-extending was the filial piety of King Wu and the duke of Chau!

"Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.

"In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.

"By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent. By ordering the parties present according to their rank, they distinguished the more noble and the less. By the arrangement of the services, they made a distinction of talents and worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do. At the concluding feast, places were given according to the hair, and thus was made the distinction of years.

"They occupied the places of their forefathers, practiced their ceremonies, and performed their music. They reverenced those whom they honored, and loved those whom they regarded with affection. Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them.

"By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors. He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"

The Duke Ai asked about government.

The Master said, "The government of Wan and Wu is displayed in the records,-the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases.

"With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush.

"Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.

"Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety.

"When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people. "Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven.

"The duties of universal obligation are five and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.

"Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing."

The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy. "He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its states and families.

"All who have the government of the kingdom with its states and families have nine standard rules to follow;-viz., the cultivation of their own characters; the honoring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states.

"By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of an classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere him.

"Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honor to virtue-this is the way for him to encourage men of worth and talents. Giving them places of honor and large emolument. and sharing with them in their likes and dislikes-this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions:-this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large:-this is the way to encourage the body of officers.

Employing them only at the proper times, and making the imposts light:-this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors:-this is the way to encourage the classes of artisans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent:-this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive states that have been extinguished; to reduce to order states that are in confusion, and support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contributions:-this is the way to cherish the princes of the states. "All who have the government of the kingdom with its states and families have the above nine standard rules. And the means by which they are carried into practice is singleness.

"In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.

"When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign;-if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends;-if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents;-if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self; -if a man do not understand what is good, he will not attain sincerity in himself.

"Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;-he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.

"To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.

"The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, Will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand.

"Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong." When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.

It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its fun development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion.

Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can attain to the possession of sincerity. This sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.

It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.

Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself. Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing. The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue. The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he-the entirely sincere man-employs them,-that is, these virtues, their action will be right.

Hence to entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself.

Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial;-this is how it contains all things. High and brilliant;-this is how it overspreads all things. Reaching far and continuing long;-this is how it perfects all things.

So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

The way of Heaven and Earth may be completely declared in one sentence.-They are without any doubleness, and so they produce things in a manner that is unfathomable. The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring.

The Heaven now before us is only this bright shining spot; but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac, are suspended in it, and all things are overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and thickness, it sustains mountains like the Hwa and the Yo, without feeling their weight, and contains the rivers and seas, without their leaking away. The mountain now before us appears only a stone; but when contemplated in all the vastness of its size, we see how the grass and trees are produced on it, and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest tortoises, iguanas, iguanodons, dragons, fishes, and turtles, are produced in it, articles of value and sources of wealth abound in it.

It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and unceasing!" The meaning is, that it is thus that Heaven is Heaven. And again, "How illustrious was it, the singleness of the virtue of King Wan!" indicating that it was thus that King Wan was what he was. Singleness likewise is unceasing.

How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."

Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety.

Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry,-"Intelligent is he and prudent, and so preserves his person?"

The Master said, Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity;-on the persons of all who act thus calamities will be sure to come.

To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to determine the written characters.

Now over the kingdom, carriages have all wheels, of the-same size; all writing is with the same characters; and for conduct there are the same rules.

One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music.

The Master said, "I may describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and in Sung they still continue. I have learned the ceremonies of Chau, which are now used, and I follow Chau."

He who attains to the sovereignty of the kingdom, having those three important things, shall be able to effect that there shall be few errors under his government.

However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honored. Unhonored, he cannot command credence, and not being credited, the people would not follow his rules.

Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings.

His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.

Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him look longingly for him; and those who are near him are never wearied with him.

It is said in the Book of Poetry,-"Not disliked there, not tired of here, from day to day and night tonight, will they perpetuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the kingdom.

Chung-ni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wul taking them as his model. Above, he harmonized with the times of Heaven, and below, he was conformed to the water and land.

He may be compared to Heaven and Earth in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining.

All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.

It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination.

All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. All-embracing and vast, he is like Heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him.

Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:-all who have blood and breath unfeignedly honor and love him. Hence it is said,-"He is the equal of Heaven."

It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth;-shall this individual have any being or anything beyond himself on which he depends?

Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?

It is said in the Book of Poetry, "Over her embroidered robe she puts a plain single garment," intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.

It is said in the Book of Poetry, "Although the fish sink and lie at the bottom, it is still quite clearly seen." Therefore the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this,-his work which other men cannot see.

It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame as being exposed to the light of Heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.

It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.

It is said in the Book of Poetry, "What needs no display is virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquility.

It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances." The Master said, "Among the appliances to transform the people, sound and appearances are but trivial influences. It is said in another ode, 'His Virtue is light as a hair.' Still, a hair will admit of comparison as to its size. 'The doings of the supreme Heaven have neither sound nor smell. 'That is perfect virtue."

THE END.

 

Copyright 1995-2000 Warrior-Scholar T.M

 

 

 

The 36 Stratagems

Approximately 300 years ago, either towards the end of the Ming or the beginning of the Qing Dynasties, an unknown scholar compiled 36 military stratagems. Titled the Secret art of war (not to be confused with Sun Tzu's "Art of War". It is divided into six sections with six stratagems in each section. One of the things that makes this classic unique is its use of deception throughout. 

	Prologue
	Stratagems when in a superior position.
	Stratagems for Confrontation
	Stratagems for attack
	Stratagems for confused situations
	Stratagems for gaining ground
	Stratagems Desperate situations

PROLOGUE

Six multiplied by six equals thirty-six. Calculations produce tactics which in turn produce calculations. Each side depends upon the other. Based on this correlative relationship, ploys against the enemy are devised. Rigid application of Military theory will only result in defeat on the battlefield.

Stratagems when in a superior position

1. Sneak across the ocean in broad daylight (Cross the sea under camouflage)

This means to create a front that eventually becomes imbued with an atmosphere or impression of familiarity, within which the strategist may maneuver unseen while all eyes are trained to see obvious familiarities.

2. Surround one state to save another. (Besiege Wei to rescue Zhao)

When a strong group is about to take over a weaker group, a third part can "have its cake and eat it too," gaining a good reputation by attacking the aggressor in apparent behalf of the defender, and also eventually absorb the weakened defender to boot, without incurring the same opprobrium that would be leveled at outright aggression.

3. Borrow a sword to attack another.

When one side in a conflict is weakening, it may draw its own friends into battle, thus delivering a blow to its enemy while conserving its own strength.

4. Face the weary in a condition of ease. (Wait at ease for the fatigued enemy)

You force others to expend energy while you preserve yours. You tire opponents out by sending them on wild goose chases, or by making them come to you from far away while you stand your ground.

5. Plunge into a fire to pull off a robbery. (Loot the burning house)

You use others' troubles as opportunities to gain something for yourself.

6. Feint east, strike west.

You spread misleading information about your intentions, or make false suggestions, in order to induce the opponent to concentrate his defenses on one front and thereby leave another front vulnerable to attack.

Stratagems for confrontation

7. Make something from nothing.

You create a false idea in the mind of the opponent, and fix it in his mind as a reality. In particular, this means that you convey the impression that you have what you do not, to the end that you may appear formidable and thus actually obtain a security that you had not enjoyed before.

8. Cross the pass in the dark. (Advance to Chencang by a hidden path)

You set up a false front, then penetrate the opponent's territory on other fronts while they are distracted by your false front.

9. Watch the fire from the opposite bank of the river.

You calmly look on when adversaries experience internal troubles, waiting for them to destroy themselves.

10. Hide a sword in a smile

You ingratiate yourself with enemies, inducing them to trust you. When you have their confidence, you can move against them in secret.

l 1. One tree falls for another (Sacrifice a plum for a peach)

Individual sacrifices may have to made to achieve a greater goal.

12. Take the sheep in hand as you go along. (Lead away a goat in passing)

You take advantage of any opportunity, however small, and avail yourself of any profit, however slight. This comes from the story of a destitute traveler walking on a road. As he went along, he came across a flock of sheep; making his way through them, when he emerged from their midst he had a sheep with him. He behaved so calmly and naturally, as it he had been leading his own sheep to market all along, that the shepherd never noticed him.

Stratagems for attack

13. Beat the grass to startle the snakes.

When opponents are reserved and unfathomable, you create some sort of stir to see how they will react. Yagyfi mentions this, and also notes that it is used in Zen. Certain Zen sayings and stories are used primarily to test people and find out what they are like.

14. Borrow a corpse to bring back a spirit (Raise a corpse from the dead)

You don't use what everyone else is using, but use what others aren't using. This can mean reviving something that has dropped out of use through neglect, or finding uses for things that had hitherto been ignored or considered useless.

15. Train a tiger to leave the mountains (Lure the tiger from the mountain)

You don't go into the fastness of powerful opponents' territory, but induce them to come out of their stronghold.

16. When you want to take captives, leave them on the loose for a while. (Let the enemy off so to snare them) Fleeing enemies may turn again and strike desperately if pursued too hotly. If they are given room to run, on the other hand, they scatter and lose their energy. Then they can be taken captive without further violence.

17. Toss out a glazed tile to draw a jade. (Cast a brick to attract a gem)

You present something of superficial or apparent worth to induce another party to produce something of real worth.

18. To capture the brigands (rebels), capture their king.

When confronted with a massive opposition, you take aim at its central leadership.

Stratagems for confused situations

19. Take the firewood out from under the pot.

When you cannot handle an adversary in a head-on confrontation, you can still win by undermining the enemy's resources and morale.

20. Stir up the waters to catch fish (Fish in troubled waters)

You use confusion to your advantage, to take what you want. It may specifically mean taking advantage of a general or particular loss of direction in order to gather followers from among the uncommitted or disenfranchised.

21. The gold cicada molts its shell.

This means leaving behind false appearances created for strategic purposes. Like the cicada shell, the facade remains intact, but the real action is now elsewhere.

22. Lock the gates to catch the bandits. (Bolt the door to catch the thief)

You catch invading predators by not letting them get away. You don't let them get back to their homelands with what they can get from you. If they escape, you don't chase them, because you will thereby fall prey to the enemy's plot to wear you down.

23. Make allies at a distance, attack nearby.

When you are more vulnerable to those close by than you are to those far away, you can defend yourself by keeping those around you off balance, in the meantime cutting of their field of maneuver by securing a broader ring of alliances surrounding them.

24. Borrow the right of way to attack the neighbor. (Borrow a route to conquer Guo)

You secure the temporary use of another party's facilities in order to move against a mutual enemy. After having used these facilities to prevail over the enemy, you then turn and use them against the party from whom you borrowed them.

Stratagems for gaining ground

25 Steal a beam to replace a pillar. (Replace the beams and pillars with rotten timber) 

You try to recruit top talent from among allies, inducing them to join your concern.

26. Point at one to scold another (Point at the mulberry only to curse the locust) 

You criticize indirectly, getting your point across without confrontation.

27. Feign ignorance without going crazy. (Feign foolishness) 

You pretend to be stupid and ignorant, but avoid talking loosely.

28. Let them climb the roof, then take away the ladder. 

(Remove the ladder after the ascent) You maneuver enemies into a point of no return by baiting them with what look like advantages and opportunities.

29. Make flowers bloom on a tree.

You dazzle and deceive the eyes of opponents by showy displays.

30. Turn the guest into the host. 

This is when a business is taken over by one of its own clients or consultants.

Stratagems for desperate situations

31 Scheme with beauties (Beauty Trap) 

This refers to using the charms of women to influence key figures in an adversary organization.

32 Scheme with an empty castle (Empty castle ploy) 

You appear weaker than you really are, so that opponents may defeat themselves by one of three reactions to your supposed weakness: they may become conceited and complacent, leading to their downfall; they may become arrogant and aggressive, leading to their destruction; or they may assume you are setting up an ambush, leading them to flee of their own accord.

33. Scheme with double agents. (Sow discord in the enemy's camp) 

You compromise insiders of other organizations to get them to work for you.

34. Scheme with self-inflicted wounds 

(Inflict minor injury on oneself to gain the enemy's trust) This a technique particularly for undercover agents: you make yourself look like a victim of your own people, in order to win the sympathy and confidence of enemies.

35. Scheme in continuous circles (Interlocking stratagems) 

When facing a more powerful enemy, you don't oppose by force, and don't concentrate all your resources on only one avenue of strategy; you keep different plans operating simultaneously in an overall scheme.

36. Know when It is best to run (When retreat is the best option) 

When overwhelmed, you don't fight; you surrender, compromise, or flee. Surrender is complete defeat, compromise is half defeat, flight is not defeat. As long as you are not defeated, you have another chance to win.

 

copyright 1999-2000 warrior-scholar

Ship Sam Seh-13 Principles/Influences

The basis of the universe is Eternity (muguk) and, at the same time,
the Supreme Ultimate (t'aeguk).
The Supreme Ultimate moves and gives birth to Yang
(the positive and active).
When this movement reaches its peak,
it achieves serenity, which then gives birth to Um
(the quiet and passive).
Yang changes and strikes a harmony,
then gives birth to Water, Metal, Wood, Fire and Earth,
allowing the Five Spirits to play a role one by one
and the Four Directions to take their course.
The Five Elements are a kind of Um-yang,
a kind of Supreme Ultimate,
and the Supreme Ultimate is, by nature, Eternity.
The Way of Heaven is male, the Way of Earth is female,
and Principle and Vital Energy respond
to each other to cause all things to come alive.
All things are brought out again and again,
so change is endless.

--Yi Hwang, Ten Diagrams of the Learning of the Sage (Songhakshipto), 1568

Introduction

Many years ago, when people tilled the land, counted the seasons and pondered the mysteries of the universe. The philosophy of Do (Tao Chinese) was born. Ancient people's survival depended on their observation and harmony with their environment. They developed a simple and profound holistic philosophy of why things are as they are, and do as the do. They learned when to apply themselves, when to stand firm and when to yield. They applied this simple philosophy towards their relationships with heaven, earth and themselves. Since ancient people communicated first in pictures, this philosophy expressed itself in a basic universal symbol which evolved as the people did. This is not a static symbol but an animation of forces it is called Um Yang.

The ancient people observed that when two forces opposed one another they resulted in:

Superior

One force being in a superior position.

            Slightly superior

            Very Superior

Inferior

One force being in an inferior position.

            Slightly Inferior

            Very Inferior

Neutral

Each force being equal neutralizing the other.

This was represented in ancient times with simple lines. A solid line Symbolizing the strong or Yang
force. A broken or weaker line Symbolizing the softer, gentler Um force.

When the two forces interacted it was represented like this in ancient times.

Yang - Strong -  Um - Gentle

So action and reaction, harmony and discord, all relationships were reduced to a simple formula. The strong Yang force represented by solid lines, and the gentler Um force by weaker lines. This formula eventually evolved into a three line formula. The top line representing Heaven, the middle line man and the bottom line the earth. These 3 lined symbols became to be known as "Gwe" they represent the final evolution of the force continuum. The Pal Gwe or "eight forces" can be applied to many things and the ancient people applied this knowledge to all their relationships. Their relationships with, heaven, nature and themselves.

This application of the "Do" philosophy permeated every aspect of ancient life. Agriculture and architecture (Pung Su bop), Astrology (ku Sung bop), Medicine (Sa Sang), Physiognomy (Kwan sang bop), psychology (Yoo Shim Bop), and also the combative arts (Kwon bup).

The application of the Um Yang philosophy in Kwon Bup (empty hand combat) is called the Ship (ten) Sam (three) Seh (Principles/influences). The 13 principles are the eight forces "Pal Gwe" and the five energies "Oh Heng" The application of the Um Yang philosophy towards Kwon Bup (fighting) can be illustrated with the same simple formula.

 

copyright 1999-2000 warrior-scholar

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Avoid rather than check

Check rather than hurt

Hurt rather than maim

Maim rather than kill

 

 

 

 

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