Overview: Seeking spirituality through physicality

Transcription

1 Spirituality and Physicality: Crossing Thresholds The 12th International Conference on Children s Spirituality 1st 5th July 2012 Overview: Seeking spirituality through physicality 1. Spirituality and subjectivisation 2. What are Eastern movement forms and why should we learn from them? 3. Seeking spirituality through physicality: Which relationship? 3.1. Fragments of religious spirituality 3.2. Spiritual Exercise 3.3. Secular religion /spirituality Seeking spirituality through Physical Education and Sports: Learning from Eastern Movement Forms. David Brown, PhD Cardiff School of Sport Cardiff Metropolitan University, UK 4. Seeking spirituality through physicality: Shared selfcultivation through sensual solidarities 5. Seeking spirituality through physicality: some common pedagogic principles of self-cultivation 6. Summary and reflections Spirituality and subjectivity Spiritualities and religions might be roughly characterized as the individual and institutional poles within the general domain of religion. A religion without spiritualities is impossible to imagine. But, as will be seen, the reverse a spirituality without a religion is quite possible in principle. Spiritualities can emerge on the basis of an existing religion, but they can very well do without... (p. 151 ) Hanegraaf, W. J. (1999). New Age Spiritualities as Secular Religion: a Historian s Perspective. Social Compass, 46(2),

2 The massive turn of modern culture favours and reinforces those (subjective-life) forms of spirituality which resource unique subjectivities and treat them as a primary source of significance, and undermines those (life-as) forms of religion which do not. (p. 78) 2. What are Eastern movement forms and why should we learn from them? Heelas, P., & Woodhead, L. (2005) The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Oxford: WileyBlackwell 5 6 Tai Chi & Ba - gua forms Meditation forms Yoga forms Chi Kung forms Kung Fu forms Budo & do based forms Tea Ceremonies Calligraphy Eastern Dance Forms Hybrid Forms? Why should we learn from Eastern movement forms? Self-cultivation Simply stated, this is to learn with the body, not the brain. Cultivation is a practice that attempts, so to speak, to achieve true knowledge by means of one s total mind and body (p. 26) Dogen moreover, said that satori culminates with the molting of the body-mind. This probably means that the dualistic distinction between mind and body is dissolved. (p. 28) Yuasa,Y. (1987) The Body: Toward an Eastern Mind/Body Theory. Albany, NY: State University of New York Press. In short, self-cultivation is seeking spirituality through physicality and as such is a central goal of many of these activities

3 Self-cultivation as refinement (unification) of consciousness through practice The purpose of the exercise and refinement of consciousness in martial arts is all a matter of taking the already unbalanced relationship between body and mind, and putting it through training and tuning to restore the unity of Heaven and humanity, a balance in which subject and object are unified. (p. 25) 3. Seeking spirituality through physicality: Which relationship? The example of traditional Asian martial arts (Ming, S. with Siao Weijia (1994) Mind over matter: Higher martial arts. (Translated by Thomas Cleary ). North Atlantic Books: Berkely, CA 9 10 FRAGMENTS OF DAOISM: QI, YIN/YANG, WU WEI 2.1 Fragments of religious spirituality in traditional Asian martial arts Yin/ Yang...the hit is yang, the pause and release phase of the move is yin. Sometimes people say the "block" is yin and the strike is yang, or the cover/ deflection aspect of each move is yin and the expression of the power of the move is yang. Source: Yin, Yang Mind: Esoteric Thoughts On Kata. By Jeff Brooks (Go Dan Fifth Degree Black Belt in Matsubayashi Shorin Ryu) Available at: reading/article.php?id=357 Chi / Qi belief and the martial arts The true health benefit from the martial arts comes as a result of chi development specifically pre-birth chi development. Not only will the physical body be honed, but the mind and spirit will be developed... True health comes as a result of a harmonious union of mind and body. martarts/chi.html Wu Wei True martial arts masters understand wu wei as "spontaneous action" or "effortless flow"....at the highest level of this discipline (as well as other martial arts), the warrior becomes one with the flow of reality around him... He doesn't seem to do much, and yet he delivers the exact minimum of impact at the exact right time to accomplish what needs to be done and not one iota more. Tao Living Wu Wei by Derek Lin

4 FRAGMENTS OF (CHAN) BUDDHISM: PHYSICAL CULTIVATION FRAGMENTS OF (ZEN) BUDDHISM: RIGHT MINDFULNESS, MUSHIN NO SHIN, SAMADHI AND BUDO. Bodidharma, The Ji Jin Jing and The Shaolin Temple Mahayana Buddhism known as Ch an Buddhism is distinctive for its being a pragmatic approach which also considered the development of high levels of spiritual, intellectual and physical cultivation were essential for the attainment of enlightenment. The USA Shaolin Temple teaches Chan Philosophy through the core Shaolin disciplines of martial arts or action meditation: Gongfu (Kung Fu) Taiji Quan (Tai Chi) and Qigong (Chi Kung)... Students find many paths to get to the Temple; while some students seek to build better health and create a feeling of well-being, others may train for self-defense or flexibility, but there is a singular concept behind Shaolin training: martial arts and Chan Philosophy are one and the same. The Enso is a Japanese word meaning circle. This symbol represents Enlightenment, Strength, Harmony, Elegance, and the Universe -- a vast space, lacking nothing, and nothing in excess... It is an "expression of the moment". For us, the enso represents our commitment to personal growth by providing quality programs that emphasize discipline, dedicated practice, and balance of body and mind The Five Spirits of Budo Part 1( By Dan Penrod August 27th, 2006) Shoshin: ( ) Beginners Mind Zanshin: ( ) Lingering Mind Mushin: ( ) No Mind Fudoshin: ( ) Immovable Mind Senshin: ( ) Purified spirit; enlightened attitude All of the spiritual aspects of karate-do and the ways in which it can bring one to selfrealization cannot be fully described. I have pursued the study of karate in an attempt to bring karate and Zen together as one. That has been a life-long effort, and one that can never be fully realized by any one person. My pursuit of karate has brought me a limited understanding of the way to self realization, however, and I hope to be able to share my experience with others throughout the world. Nagamine Shoshin The Essence of Karate-Do THE CASE OF AIKIDO 2.2 Spiritual Exercise: The example of Aikido Through the single example of Aikidō this notion of spiritual cultivation has become elevated to the primary purpose and process whereby most Western people seem to perceive this martial art as a proper way toward a subjective spiritual path. (p. 52) Three fundamental articulations: 1) A commitment to self development and spiritual achievement. 2) A commitment to peaceful and spiritual resolution of conflict. 3) A commitment to self-improvement through Aikidō training and rituals. (p. 53 ) Brown D.H.K, Molle, A, Jennings, G (2009) Belief in the martial arts: Exploring relationships between Asian martial arts and religion. Stadion, 35, pp

5 2.3 Secular religious spirituality: The example of Wing Chun Kung Fu A secular religion provides an overarching cosmology, defining who one is (identity) and who belongs (membership), what matters (values) and what is to be done (purpose), how and why things hang together the way they do to constitute reality and truth (ideology), how one is embedded in that reality and connects to what matters and what is to be done (transcendence), as well as how one s history particularly one s origin connects to these sacred principles. (pp ) Ashworth, B.E. & Vaidyanath, D. (2004) Work organizations as secular religions,. Journal of Management Inquiry, 2(4), pp WING CHUN KUNG FU AS SECULAR RELIGION A whole turning point has been made, and the way I am is because of these decisions. Because of Wing Chun, the decision had been made. So that is a spiritual thing because of the power that rules my life. It s changed my life. Everyday, I might not have the Wing Chun physically...although there s always something in my mind about Wing Chun, an interaction, conversation, a text message, it doesn t matter. It s constantly there beside you, which is what people liken God to... (Sifu Steve, p.255) Sacralisation I never knew it, but I ve been searching for Wing Chun all my life. It s as if my entire existence was empty without it (Aidan, fieldnotes, 3 November 2004). Jennings, G., & Brown, D.H.K., & Sparkes, A.C. (2010). It can be a religion for you if you want it to be : An ethnography of a Wing Chun Kung Fu s club as a body-self transforming cultural practice. Ethnography, 11 (4),

6 Sacralisation THE SACRALISATION OF SELF DEFENCE INTO A WAY OF SELF CULTIVATION What were once means to an end may become ends in themselves...and the reverence vested in the ends may devolve to the means. This is the process of sacralization, of rendering something sacred. Indeed, the more transcendent and ethereal the ends, the more individuals tend to sacralize the means; the distant glory of the ends is approximated by glorifying the means. (pp ) Ashworth, B.E. & Vaidyanath, D. (2004) Work organizations as secular religions,. Journal of Management Inquiry, 2(4), pp The physical end (purpose) of being capable of a rapid deadly response to a physical attack, being too dangerous to practice in reality, becomes an experience, ability and purpose that is virtually unobtainable, is very rarely observed and difficult to demonstrate in a peaceful, law abiding society. One consequence of this is the devolution of the ends (real self defence) to the means through which the ends might be achieved (martial skill). Martial skill as demonstrated by master practitioners quickly take on an almost transcendent, ethereal quality; This is sacralisation.(p. 56) Brown, Molle & Jennings (2009) Belief in the martial arts: Exploring relationships between Asian martial arts and religion. Stadion, 35, THE SACRALISED HABITUS Sacralised Codes of conduct As soon as we stuck hands, I realized there was nothing I could do. I couldn t put a hand on him. I couldn t do anything. He started talking to me about the different energies of chi sau. I had no idea what he was talking about at the time. Do you know the eight energies of chi sau? Which I had to proclaim I didn t. He said, Right. This is the first energy. Then he went to the second energy. Not being able to unlink my arms, not being able to step around, not being able to disconnect. Just being backed from one side of the hall right against the wall. I just managed to step around... It was just unbelievable. Unbelievable... he smiled and winked, and said I had a lot of work to do, but it was not bad... After that, I was pretty much smitten... I could see that Sifu s skill was better than anyone s skill I had ever experienced in any of the schools that I d been to. Regardless of style...regardless to the length of time the teachers had been training and teaching for. It s something I hadn t encountered... So pretty much from there, I realized I had found correct Sifu. (Zack, interview transcript, 15 March 2008) Jennings, G., & Brown, D.H.K., & Sparkes, A.C. (2010). It can be a religion for you if you want it to be : An ethnography of a Wing Chun Kung Fu s club as a body-self transforming cultural practice. Ethnography, 11 (4), Wing Chun Kung Fu Code of Conduct (Yip Man lineage) 1. Practice courtesy and righteousness - Serve the society and respect your elders. 2. Love your fellow students - Be united and avoid conflicts. 3. Limit your desires and pursuit of bodily pleasures - Preserve the proper spirit. 4. Train diligently - Maintain your skills. 5. Learn to develop spiritual tranquility - Abstain from arguments and fights. 6. Participate in society - Be moderate and gentle in your manners. 7. Help the weak and the very young - Use martial skills for the good of humanity. 8. Remain disciplined - Conduct yourself ethically as a martial artist. 9. Pass on the tradition - Preserve this Chinese art and rules of conduct

7 Fragments of or a pathways to religious spirituality in PE Spiritual Exercise in PE and School sport? Secular religious spirituality in PE and School Sport? 4. Seeking spirituality through physicality: Shared selfcultivation through sensual solidarities The elaboration of an internally differentiated relationship between human embodiment and the sacred which is tied to the divergent development of banal and sensual forms of sociality... That advanced forms of sociality are characterized by a recovered sensuousness which reflects a developing consecration of the profane world. (pp ) You re both in the same zone... If one person isn t, then you can t achieve that. If you re actually teaching chi sau to a person who has not reached a level of energy, feel, or competence, then you won t be in that zone. You won t be in a meditative state. It s only when people reach a certain area in their training where you can both train equally, you can feel that meditative state... (Sifu Bridge, interview transcript, 6 March 2008) Mellor, P., & Shilling, C. (1997). Re-forming the Body: Religion, Community and Modernity. London: Sage Jennings, G., & Brown, D.H.K., & Sparkes, A.C. (2010). It can be a religion for you if you want it to be : An ethnography of a Wing Chun Kung Fu s club as a body-self transforming cultural practice. Ethnography, 11 (4),

8 5. Seeking spirituality through physicality: some common pedagogic principles of self-cultivation Shared cultivation and sensual solidarities in PE? Participating together rather than against each other? Learning together rather than alongside each other? Do we need each other to progress to progress ourselves? Self identity and emotions as barriers to self-cultivation Prioritising direct experience Changing the body-self through practice Removing identification Self identity and emotions as barriers to self-cultivation When we label a thought we step back from it, we remove our identification. There s a world of difference between saying, She s impossible and having a thought that she s impossible. If we persistently label any thought that the emotional overlay begins to drop out and we are left with an impersonal energy fragment to which we need not attach. (p. 29) Joko Beck (1997) Everyday Zen. Thorsons: London 31 32

9 Prioritising direct experience Changing the body-self through practice 35 36

10 Spirituality through daily practice... Taking the view that we are only practicing in order to achieve some imagined goal tends to devalue what is being done. The goal we are striving to reach may not exist or, if we feel we have reached it, may not be at all the way we imagined it. All we really have is our daily practice and living our daily life. (p. 70) Kauz, H. (1977) Martial Spirit: An Introduction to the Origin, Philosophy and Psychology of the Martial Arts. New York: Overlook Press. 6. Summary and Reflections on Seeking spirituality through Physical Education and Sports: Learning from Eastern Movement Forms Summary Cultivation beyond Eastern Movement forms using... Walking and Running (including Parkour / free running) Surfing, Skateboarding, BMX riding, scooting Fitness training Dance and gymnastics

11 Questioning rationalities for inclusion... Instrumental rational motivations driven by material considerations of outcome...e.g. performativity You can now contribute to Vs TS17 Ingleby Barwick & Thornaby bloggers Thornaby kids get a Tai Chi chill out December 12, :24 PM in Communities, Local News, School & College YOUNGSTERS at a Thornaby school learned how to relax with the help of Tai Chi during a world-culture week. How yoga is changing the classroom Everybody get into the lotus position... A business that brings yoga to primary schools around the country is yielding startling results - quieter lessons, better test scores and more confident children. Julie Ferry reports Thursday, 14 June 2007 Value rational motivations driven by the movement towards a cherished (often nonrational) belief...e.g. spiritual growth A holistic paradigm for physical education must embrace Eastern movement forms which give us new images and new ways of describing our experience as well as new techniques which reveal universal principles of movement. (p.171) Brunner, Anne (1986) Beyond East and West: From influence to confluence. In Kleinman, S. (Ed.). Mind and Body: East Meets West. Champaign, Illinois: Human kinetics. Anything is possible when you have inner peace. Shifu (Kung Fu Panda 2) 43 44

12 Thank you for listening... 45

13 References 2 Ashforth, B., E., & Vaidyanath, D. (2002). Work Organizations as Secular Religions. Journal of Management Inquiry, 2(4), Beck, Joko C. (1997) Everyday Zen. Thorsons: London Brown, D. H. K. (2011) La concezione weberiana del carisma: il caso delle arti marziali. Religioni e Società, 7, pp Brown, D. H. K., & Leledaki, A. (2010). Eastern Movement Forms as Body-Self Transforming Cultural Practices in the West: Towards A Sociological Perspective. Cultural Sociology, 4(1), Brown, Molle & Jennings (2009) Belief in the martial arts: Exploring relationships between Asian martial arts and religion. Stadion, 35, Brown, D., Jennings, G., & Leledaki, A. (2008). The changing charismatic status of the performing male body in Asian martial arts films. Sport in Society, 11(2), Brown, D. H. K., & Johnson, A. (2000). The social practice of self defense martial arts: Some implications for Physical Education. Quest, 52(3), Campbell, C. (2007). The Easternization of the West. London: Paradigm Publishers. Hanegraaf, W. J. (1999). New Age Spiritualities as Secular Religion: a Historian s Perspective. Social Compass, 46(2), Hamilton, M. (2011) The Easternisation Thesis: Critical Reflections. Religion, Vol. 32, Iss. 3, 2011 Hamilton, M. (1995). The sociology of religion : theoretical and comparative perspectives. London: Routledge. Hyams, J. (1979) Zen in the Martial Arts. New York. (p. 2) Heelas, P., & Woodhead, L. (2005) The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Oxford Jennings, G., & Brown, D.H.K., & Sparkes, A.C. (2010). It can be a religion for you if you want it to be : An ethnography of a Wing Chun Kung Fu s club as a body-self transforming cultural practice. Ethnography, 11 (4), Kohn, T. (2003). The Aikido body: Expressions of group identities and self discovery in martial arts training. In N. Dyck & E. Archetti, P. (Eds.), Sport, Dance and Embodied Identities (pp ). Oxford: Berg. Mellor, P., & Shilling, C. (1997). Re-forming the Body: Religion, Community and Modernity. London: Sage. Chapter 6 Ambivalent Bodies Ming, S. with Siao Weijia (1994) Mind over matter: Higher martial arts. (Translated by Thomas Cleary ). North Atlantic Books: Berkely, CA Murphy, M., Donovan, S., & Taylor, E. (1997). The Physical and Psychological Effects of Meditation: A Review of Contemporary Research With a Comprehensive Bibliography, (2nd edition ed.): Institute of Noetic Sciences. Payne, P. (1981) Martial arts the spiritual dimension.crossroad. New York.