Death of the Sifu

Dr. Gregory T. Lawton

The origin of the traditional martial arts is shrouded in mystery and myth. At the fountainhead of the history of martial arts, and in the majority of martial art systems, is the story of a great teacher. This great teacher, or sifu, is the martial arts warrior, or sage, who is credited with creating the body of knowledge that late, becomes a martial art system to be passed down through oral tradition and rigorous training to successive generations of students. Occasionally, written materials such as a master raining manual were also passed down through traditional lineages. In addition, when the lineages were broken, the knowledge of that martial art system was lost. For individual martial art students, the sifu likely served as a father, teacher, trainer, priest, and role model. 

This article investigates the traditional lineage system for the transmission of martial arts knowledge through the sifu, and addresses the question of whether or not the role played by the traditional sifu still serves the needs of individuals who are training in contemporary martial arts. 

Every nation and cultural group in history has had their heroes and all cultures have romanticized and exaggerated the abilities and exploits of these heroes. From the heroic stories of Greek mythology, we have heroes like Hercules, Achilles, Jason, Odysseus, Perseus, Theseus, and the Amazons. In the recorded chronicles of their lives and exploits, there is found a history of civilization, war, love, philosophy, myth, whether fact or fiction, interwoven ithin the fabric of a single story. In more contemporary times, we have grown up with stories about heroes like Robin Hood, Davy Crockett, and Daniel Boone. 

In Asian historical literature, we find a similar blending of fact and fiction, perhaps to an even greater degree. Western readers usually expect that the books they read are classified as either fiction or non-fiction. In Asian literature; however, this distinction is usually not made, especially in works of ancient and modern literature that pertains to the martial arts. Just as Western historians blended fact with fiction in the stories of great civilizations and heroes, Asian historians and writers have done similarly throughout recorded history and, in particular, over the past two or three centuries. 

Before the Tang dynasty (617-907) the Chinese literary tradition made no clear distinction between the modern categories of fiction and non-fiction, although elements of what we would call fiction were present.(1) 

To say that the traditional martial arts were confused by the merging of fact and fiction would be an understatement as the written manuscripts and oral traditions led to major disagreements among the martial artists. To understand the scope of the problem, different people reading the same material would draw different conclusions depending on whether they felt the information was fact or fiction. 

The combining of fact, myth, and superstition within the martial art literature was further confounded by the general lack of written historical information. Detailed information about key historical figures in the Asian martial arts was missing, which led some historians to "fill in the blanks" on their own. Many of the "historians" of the martial arts were also martial artists, studying with a "sifu" and this makes their accounts and conclusions less objective. Their research was likely biased and frequently lacking in scientific rigor. In addition, poor verbal and written Asian language skills, a lack of knowledge about Asian history, and a lack of awareness about the cultural and social milieu of Asian nations, especially the caste system, were complicating factors. 

Another major issue that plagued the validity of the existing body of knowledge and prevailing opinions derived from the Asian martial art literature was the falsification of records, and the premeditated destruction of the historical records for political and financial gain. 

Noted contemporary martial artist and author Harvey Kurland commented that: 

The senior students of Yang Shao-Hou, who did not become disciples of (Yang) Cheng-Fu, were written out of the Yang family lineage after the death of (Yang) Shao-Hou and for that reason are not as well known.(2) 

So far, the discussion has been focused on the issue of an overall unreliability of the Asian martial arts historical literature. Since much of the contemporary Asian martial arts literature is based on historical accounts, both written and oral, its reliability is equally suspect. Numerous examples from modern martial arts literature illustrate how the same fiction and mythologies are passed along from earlier historical accounts. 

From a practical point of view, one might ask how the continued transmission of fiction and myth adversely affects training in the martial arts? If a student begins studying the martial arts as a purely recreational or leisure activity, without intending to use its martial applications, one could argue that it is unimportant that the student is learning baseless skills and information. In fact, some students seem to relish this kind of knowledge and practice. If, however, other students are soldiers or law enforcement professionals who might need to apply their skills in defense of their life or the lives of others, then what they learn and how they apply that knowledge becomes crucial for the protection and preservation of life. 

At the center of all martial arts learning and for the continued transmission of knowledge, is the sifu, who is usually the primary source of information and training. Because of the nature of the student/teacher relationship, students trust that the information they receive is true and effective. In the traditional Asian martial arts; however, this may not be the case. Although the purpose of this article is not to disparage any teacher or system of martial arts, the facts reveal several common failures of the traditional sifu system of training:

1. The "curriculum" of traditional Asian martial arts is based on fiction, myth, and superstition and the sifu often perpetuates this false information and training. 

2. A sifu's claim to rank and lineage is often fraudulent, or misrepresents the sifu's training and ability. 

3. Some sifu's attempt to inculcate a relationship of dependency and control over the lives and affairs of their students. 

4. The traditional Asian martial arts are composed of many different systems of martial arts that have different techniques and training methods. No universally agreed upon standardized training technique or method of practice exists to ensure the safety of students. Thus, students are at increased and unnecessary risk of injury due to poor or improper training methods. 

Some sifu's make greatly exaggerated claims about their abilities and promote psychic and metaphysical beliefs to impress and manipulate their students. As a result, a sifu may achieve personal recognition and fame and benefit financially. Due to modern information sharing, that is both rapid and transparent, the credentials and claims of some ranking martial artists have been shown to be fraudulent. Such fraudulent claims commonly include false claims about studying with noted teachers, claiming to have an unearned rank or lineage, and exaggerations about the number of years studying with a particular teacher, or within a system or style of martial arts. 

Some of the fantastic and exaggerated claims made by martial arts teachers have included: the ability to render opponents unconscious without physically touching them; the ability to psychically transport a body from one location to another; the ability to levitate; and the ability to dodge bullets or to become impervious to gun fire. Numerous examples of these claims have been produced by past and current martial artists. Indeed, many modern students of the martial arts believe that a goal of their training is to be able to perform these supernatural feats.(3) From the perspective of diagnostic psychology and psychiatry, individual martial artists who have made such exaggerated claims would appear to be suffering from various forms and degrees of narcissism, paranoia, and delusion. 

In the article, "Dangers of self-proclaimed masters," martial artist and author Don Cunningham, a debunker of supernatural, fraudulent, and delusional claims made by martial artists, refers to the psychiatrist Dr. Mariam Cohen who stated: "It's possible they feel powerless, weak and frightened in most other areas of their lives, and therefore are attracted to the image of power." Dr. Cohen further states: "There is also the image of the 'master' who is capable of defeating all enemies and has incredible wisdom. If you're struggling with 'inner demons' and fears of your own weakness, this is an incredible image to connect to, to hope to be perhaps."(4) 

Within the lineage system, myth, superstition, metaphysical and occult practices are inculcated and transmitted via an unhealthy system of dogmatic "blind faith". After all, the lineage student is charged with retaining the system's "knowledge" intact from the masters who preceded him. Certainly, if the body of knowledge is based on scientific principles of training and conditioning, and proven methods of combat, then retaining this knowledge is valuable, but if the system is permeated with superstition, metaphysical beliefs, and occult practices, the system will be without merit.

 A cult of personality is defined as extreme devotion to an individual person, and while similar to general "hero worship," this extreme form of devotion is the adulation of a specific personage. Margaret T. Singer. Ph.D., former Professor in the Department of Psychology, University of California at Berkeley stated: "Historically, the power of certain persons to dramatically influence others was considered supernatural, i.e., the influencer was a magician or witch with secret potions and arcane knowledge, or had godlike qualities. Some people have attained compliance from and influence over others through coercion, brutality, or the wielding of religious, political, or financial powers.(5) The martial arts community has always had numerous examples of individuals or lineage students who contribute to the creation or maintenance of a cult of personality around a living or deceased "grandmaster". In a number of ways, the promoters of a cult of personality gain from this activity. In the martial arts community, knowledge is equated to power and money. Any claims to a direct lineage, or to exclusive secrets and superior abilities and styles are the "keys to the kingdom" for recognition and reward. 

The traditional martial arts are in an area of human knowledge where knowledge of the past is felt to be more important that modern discovery or innovation. At the beginning of the 20th century, martial art reformers, such as Chen Pan Ling, attempted to "modernize" the Chinese martial arts. Chen Pan Ling, in the preface of his original book (Tai Chi Chuan Chiao Tsai), states: "If we can but standardize nomenclature, theory, postures, and movements, our martial arts will rapidly increase in popularity, not solely in China, but throughout the world."(6) Chen Pan Ling was only marginally successful in attracting the martial arts communities to his call for reform. In all fairness, Chen Pan Ling was attempting to reform not only the martial arts, but the stubbornly inculcated religious beliefs that were based on concepts like "ancestor worship" and "filial piety". Richard C. Bush, author and historian of ancestor worship, wrote: 

The veneration of ancestors by royal families and common people alike reveals several reasons for ancestor worship. People wanted their ancestors to be able to live beyond the grave in a manner similar to their life-style on earth; hence the living attempted to provide whatever would be necessary. A secondary motive lurks in the background: if not provided with the food and weapons and utensils needed to survive in the life beyond, those ancestors might return as ghosts and cause trouble for the living.(7)

 Another concept commonly seen in Asian culture is filial piety, which is the devotion and obedience by younger members of a family to their elders. Although this concept existed in Asian cultures, prior to Confucius, it is often identified with his teachings, and in The Analects, Confucius said, "A young man should be a good son at home and an obedient young man abroad…" In The Classic of Filial Piety, we find, "The services of love and reverence to parents when alive, and those of grief and sorrow to them when dead - these completely discharge the fundamental duty of living men."(8) 

Within the lineage descendents of teachers of the traditional martial arts, we still see evidence of behaviors and beliefs associated with "ancestor worship" and "filial piety". These behaviors and beliefs exist because the teachers of the traditional martial arts also taught varying degrees of Asian philosophy and religion. Some contemporary Western students of Asian martial arts have personally adopted Asian philosophies and religions, blending them into their study and application of the traditional martial arts. The adoption of Asian philosophy and religion by traditional martial artists, in combination with the acceptance of aspects of ancestor worship and filial piety, contributes to the manifestation of a cult of personality within the traditional martial arts. 

The hierarchy of the lineage system in the Asian martial arts raises several additional questions: 

Donn Schucker, Executive Director
P.O. Box 2171
Florissant, MO 63032-2171
Phone: (314) 606-7306
Email: ds@smaa-martialarts.com