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SYNOPSIS OF MARTIAL ARTS
TAOIST TANTRIC KUNG FU
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| Secrets of Esoteric Principles & Martial Arts Initiation |
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| L-R , Sijo Tiger & Lama Tshering engaged in Ritualistic Initiation ceremony |
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| The practices of ritual initiation and martial arts are taught in schools that involve a very large portion of the Secret South East Asian population (more than a third). These schools are protected by very influential personalities, who are linked to the ritual, religious, political, economic and sporting domains, and who are frequently practitioners themselves. The highly valorized educative aspect of these schools and the role that they play in the social equilibrium are inseparable from the cultural identity of Burmese -Javano-Indonesian society. This education goes much beyond a mere framework for apprenticeship in corporeal practices. It constitutes an ultimate system of reference also found elsewhere in a number of Asian countries. This system notably concerns ceremonial activity, cosmogonic knowledge, medicinal practices, religion, existential philosophy and, consequently, the relation to authority. Kanuragan/Kanur is practiced in the ritualist school. The etymology of the term kanuragan is difficult to reconstitute (cf. de Grave 2001: 18-19), one of the principal clues is the Sanskrit root râga (‘desire, attachment’ in old Javanese, ‘physical body’ in modern Javanese). Whatever be the case, the practices involved are those of exercising the ‘body’ (râga), of ‘feeling’ (rasa) and the formation of ‘character’ (watak), they are addressed above all to the youth. Practices of dietary and emotional fasting are used so as to purify the candidate to transmit to him specific capabilities attached to invocatory ‘formulas’ (aji, mantra) in Javanese, on the occasion of very elaborate initiatic rituals; at the base level, different types of invulnerability are acquired, then a therapeutic know-how (through prayer, magnetized water and plants), then—in an ultimate way—one’s post mortem stay is prepared. The very ancient character of the repertory of the Javanese shadow-theater (attested since the XIth century, cf. Kuntara 1990) to which the kanuragan refers, just like the rituals of transmission (cf. Damais 1969, Zoetmulder 1968) indicates that the practices involved are, they too, certainly very ancient, perhaps anterior to the process of Indianization (V-XVth centuries of our era). The question here, to my mind, is of the veritable roots of the Asiatic martial arts practices and it is very probable that such roots were also existent in other Asian countries (India, China, Japan, Korea, etc.). Moreover, for the old Javanese who had known the Dutch colonial period, kanuragan is an encompassing term that also includes the techniques of tenaga dalam and of pencak silat described below. In the other two schools, respiratory work on ‘vital energy’ (tenaga dalam) is used in combination with self-defense movements; the blows gain in power and the body develops faculties of resistance and of resorption from physical fatigue, blows and injuries; therapeutic faculties that are related to magnetism, anatomical knowledge for medical massage and knowledge of phytotherapy are developed on this basis.[2] In the first of these two schools, the dominant values are influenced by nationalism and by traditional and Sufi Islam, there is here moreover the usage also of protective or invocatory formulas (in Arab taken from the Koran) called bacaan or rapal. In the second school, the values are influenced by nationalism and the scientific approach (collaboration with the hospital and sporting milieus), but the literary references to the royal chronicles, to the classical repertory of the ‘shadow theater’ (wayang purwa, or wayang kulit) and to the local mythology also contribute to the renown and philosophical system of the school. In our tradition of Shan Fu Jow and specially that originating with the Grandmaster Tigers family and matriachal shamanismic tribes.They arelaborate initiation ceremonies are observed when mantras are chanted, offerings made and blood oath taken for using the martial skin only for self defence and for a righteous cause. Religious rites are also performed during various stages of training, demonstration and combat. Secrecy and sacredness surrounded the world of training, practice, preservation and transmission of martial knowledge. In some cases the practitioners of a particular martial style organize themselves into a secret sect with a restricted membership and follow strict rules of discipline and secrecy. very similar and yet of much more advnaced and higher nature in comparision to the above two schools of thought. Shan Fu Jow traditions are stemming directly from a mixed conflux of Tantric Buddhism , Indonesiian -Burmese Shamanism, and Chinese Taoist principles. |
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