ENTREVISTA CON EL MAESTRO TONY

ENTREVISTA CON EL MAESTRO TONY

Artículo publicado en la revista Budo de la ciudad de Sao Paulo, Brasil

KUNGFU

De los estilos que domina, ¿qué técnica específica el señor utilizaría en un combate real?

Existen muchos estilos de artes marciales con sus estrategias intrínsecas y sus métodos de lucha, pero esto no quiere decir que una técnica sea superior a otra.

No se puede preguntar a un militar experimentado con qué tipo de armamento va al campo de batalla, es necesario conocer contra quién va a pelear y cuales son las circunstancias que tiene que afrontar. Un experto elige lo que necesita y lo emplea en el momento preciso.

Wushu es un estado interior cimentado sobre la comprensión de lo que se hace con el cuerpo. Existen muchos estratos de conocimiento, así como diversas maneras de sutilizar la defensa y el ataque, pero de lo que carecemos hoy no es de métodos ni de estilos, sino de un discernimiento genuino.

¿Cuál es la importancia del entrenamiento con armas?

Las armas son una extensión de las manos y su estudio transporta la percepción de los recursos que utilizan. Su ejecución –como su variedad de movimientos y estructuras-, ofrecen un efectivo método para fortalecer el cuerpo y extender el Qi al extremo de las mismas. Cada arma contiene una serie de posibilidades básicas que las hacen efectivas. Su estudio es un medio de transferir al cuerpo las estrategias -directas o indirectas-, que se pueden utilizar en la defensa física.

Existe la creencia –en el mundo de las artes marciales-, de que las armas largas son superiores a las armas cortas ¿El señor concuerda?

Esta pregunta equivale a indagar si una granada de mano es más efectiva que un revólver o si un puñal es mejor que un cañón. Aquí hay que considerar cuales son las condiciones. Es evidente, que si el enemigo está agrupado tras una barricada, lanzar una granada tiene más sentido que intentar dispararle a cada uno desde una distancia, donde también puedes arriesgar la vida. Pero si el enemigo yace a cuatrocientos metros, entonces el cañón puede alcanzarlo sin tener que exponerse en un acercamiento físico. No hace falta que acumule otros ejemplos, está probado que las armas chinas fueron diseñadas para afrontar circunstancias precisas.

No obstante, en una confrontación con distintas armas, -independientemente de las ventajas y desventajas que ofrecen-, intervienen las habilidades personales y el dominio que se posee sobre el armamento que se manipula. De lo que se ha dicho se infiere, que no es solo el instrumento marcial el que determina su efectividad, sino en particular la habilidad de la persona que lo ejecuta y su calidad técnica.

¿Cómo el señor concibe la importancia de la estrategia en el arte marcial?

En el capítulo primero del Sunzibinfa (El Arte de la Guerra de Sunzi), se asegura: “El arte de la guerra se basa en el engaño.” Partiendo de esta aseveración, podemos asegurar que el arte marcial sin estrategia es lo mismo que emprender una larga travesía sin brújula. La táctica es la esencia del guerrero, sin esta no es posible hablar de ataque y defensa.

Existe un concepto arraigado en el Wing Chun -y también en los estilos del sur-, de que las piernas son ante todo una vía de enraizamiento del cuerpo. ¿Qué opina el señor al respecto?

Hay tres realidades que un artista marcial nunca debe pasar por alto. La primera consiste en saber que la función principal de las piernas es proporcionar la base y el desplazamiento del cuerpo.  La segunda nos muestra el medio de utilizarlas como defensa, desviando los ataques y obstaculizando la movilidad del oponente para golpear los puntos bajos y vulnerables. En tanto, la tercera ofrece la posibilidad de absorber el Qi terrestre  que se dirige hacia la cintura para conducirlo -junto al Qi celeste tomado de la respiración, a las palmas de las manos.

En el arte marcial alcanzar el kungfu de las piernas equivale a crear las condiciones para canalizar la energía. Sin raíz un árbol no sobrevive y sin una postura correcta no es posible comprender lo que significa la palabra firmeza.

Es muy difundida la idea de que gran parte de las maniobras contenidas dentro de las secuencias  no sirven para el combate, sino únicamente para el perfeccionamiento de alguna habilidad física. ¿El señor concuerda?

Personalmente creo que el estudio de las formas tradicionales es de suprema importancia. Preservan el arsenal técnico de un estilo, y es el medio de transmisión que los maestros legaron para transferir sus experiencias. Hay que recordar, que las secuencias son el producto de cientos de años de investigación, en un tiempo donde las artes marciales eran el eje de la sobrevivencia, tanto para los clanes familiares como para la élite militar.

Creo que el problema actual no estriba en la repetición sino en despertar el entendimiento. Un arquitecto diseña un plano de lo que será un edificio, pero las personas no pueden vivir en el papel. Necesitan seguir las instrucciones dadas en el gráfico para consolidar materialmente la construcción. Igualmente acontece con los encadenamientos de técnicas, son simplemente códigos de información que contienen la esencia de un método de ataque y defensa. Una vez que se comprenden y se dominan sus recursos el estudiante no necesita mantenerse prefijado a un orden rutinario de movimientos.

¿Qué opina el señor sobre las tendencias modernas de artes marciales que utilizan la fusión de varias tradiciones, inclusive de diversos países y culturas?

No me niego a la interacción del conocimiento, en un mundo donde la fusión de ideas y el cosmopolitismo social consolidan los matices que nos rodean. Pero una cosa es interacción y otra no profundizar lo suficiente en un arte. Hay una fábula china que narra la historia de un hombre que decide buscar agua en las tierras que rodeaban su casa. Con este propósito comienza a cavar huecos en diversos lugares, pero cada vez que alcanzaba los tres metros de profundidad, se dirigía hacia otro sitio y comenzaba nuevamente la penosa faena. Así estuvo alrededor de cuatro años, sumergido en una tarea obsesiva que lo llevó al borde de la desesperación. Un día, en que se encontraba completamente extenuado, vio a un anciano que se acercaba apoyado sobre un bastón.

Este lo miró con denodado asombro y le preguntó:

-¿Qué significan todos esos agujeros que se expanden indefinidamente sobre estas tierras?

Y el hombre, le contó con voz quejumbrosa, todas las penalidades que había sufrido y la mala fortuna que se cernía sobre su destino.

-Llevo cuatro años trabajando infatigablemente –musitó-, y aún no he podido encontrar agua.

Apoyado sobre el bastón y con la mirada perdida en el firmamento, el anciano le dijo:

-Si en vez de cientos de agujeros, hubieras perseverado en profundizar solamente en uno, quizás ya hubieras encontrado lo que buscas.

Creo que en el estudio de las artes marciales, no es la cantidad de conocimiento la que proporciona la sabiduría, es ante todo la comprensión la que genera la transformación del hombre. Entonces, se puede asimilar lo trascendental y desechar lo superfluo, porque existe la visión para escudriñar, sin dejarse arrastrar por la ilusión del mundo externo.

Ahora bien, lo que considero una epidemia de nuestro siglo es la premura por querer acaparar información creyendo que es el único modo de saber o de dominar un asunto. En nuestros tiempos –donde paradójicamente más divulgación existe-, no ha desaparecido el desconocimiento. ¿Qué es entonces lo que hace que un ser humano ande perdido? ¿se debe acaso a la falta de comunicación en un mundo plagado de noticias? Creo que hoy en día la desorientación es por exceso. Es igual que si una persona decidiera acumular en su casa todas las cosas que el mercado le ofrece, seguramente al mes no tendría espacio donde vivir. Lo mismo pasa con la acumulación de opiniones ajenas, llega un punto donde hay miles de interrogantes sobre qué paso dar en un momento específico. En las artes marciales no es la cantidad lo que decide, es la calidad de lo poco, ya que en un combate real la oportunidad de defenderse ocurre en centésimas de segundo, lo cual significa que un solo movimiento ejecutado correctamente es suficiente.

¿Desde el punto de vista marcial el señor considera válidos los combates tipo vale-todo, como el  Ultimate Fighting Championship (UFC)?

Si por arte marcial se entiende un camino orientado al cultivo de la salud, al desarrollo de la espiritualidad y en último caso a la defensa personal, entonces creo que ya está dada de antemano la respuesta.

Siempre les aconsejo a los discípulos que llegan con ansias de expresar su agresividad que uno de los preceptos del kungfu es no ostentar a través de sus conocimientos. No entiendo para qué estar toda una vida entrenándose solo para ceder a los impulsos primarios.

El hecho de que las artes marciales fueran perfeccionadas dentro de los muros de un monasterio no fue un azar fortuito de la historia. Eran un camino especial para dominarse  y acrecentar los mejores aspectos de un ser humano. Hoy en día son utilizadas despiadadamente para ver en qué tiempo se derriban dos contrincantes y satisfacer la demanda de un mercado que es capaz de vender la violencia. No creo que se pueda valorar la calidad de un artista marcial en semejante contexto.

El Daodejing nos sentencia: “El hombre osado y violento no morirá de muerte natural.”

De esta forma me resulta imposible –siempre que me hablan de combate-, recordar las cosas que debo evitar y corregir en lo recóndito de mi personalidad. En esos momentos me convenzo, que la batalla principal que debe realizar un verdadero artista marcial, no es aquella que lo enfrenta a sus semejantes, sino contra sí mismo.

¿Qué opina sobre la clasificación de “artes internas” y “artes externas” creada en 1894 en China por Cheng Ting Hua, Liu De Kuan, Li Cun Yi y Liu Wei Xiang?

El concepto de Nei Jia (escuela interna) y Wai Jia (escuela externa), es válido si se trata de clasificar los estilos que enfatizan desde un inicio el trabajo muscular y los que abogan por un sistema de movimiento de relajación y circularidad. Pero esto no quiere decir que el trabajo interno pertenezca exclusivamente a los estilos internos y viceversa.

El Wushu tiene diferentes maneras de ejecutarse y mientras más se sutiliza la técnica los movimientos se vuelven absorbentes, fluidos y continuos. Cualquier sistema –incluso los clasificados como externos-, pueden ejecutarse de manera interna. En los boxeos sureños –tanto como en los diversos estilos de Wushu en general-, existe el concepto de Fajing para expresar un tipo de cualidad energética, que se manifiesta de manera blanda y explosiva, este mismo tipo de emisión es utilizado en el Taijiquan sin que se pueda decir que pertenezca exclusivamente a su uso.

Las conceptualizaciones son válidas cuando no esclavizan nuestra visión. Hay una poderosa tendencia en la mayoría de los seres humanos a permearse de definiciones, a condicionarse por los esquemas estandarizados. Es necesario conocer mediante la vivencia, entonces el conocimiento se trasluce como algo personal y no como un reflejo de la experiencia ajena.

El señor es heredero de una tradición muy antigua. ¿Cuál es su opinión sobre el Wushu moderno?

Lo que se conoce bajo el término de Wushu es el resultado de la evolución de miles de años de historia del arte marcial en China. Por supuesto, que un sistema de tales características -ideado para  el cultivo de la salud, la sobrevivencia y el desarrollo de la espiritualidad-, contiene una mesurada estructura conceptual.

Por consiguiente, si se trata de sobrevivir no hay tiempo para movimientos superfluos ni encaminados a decorar el aire que rodea nuestro cuerpo. ¿Qué pasaría si un tigre decidiera, justo antes de saltar sobre un ciervo, dar un giro con su cuerpo simplemente porque es hermoso? De seguro, perdería en pocos segundos la efectividad de un simple zarpazo, y el ciervo obtendría un tiempo adicional que significaría su salvación. Lo mismo acontece con el Wushu de nuestros días, estandarizado por el gobierno chino para el  fortalecimiento físico de la población, ha ido transformándose –según la demanda comercial-, en un sistema gimnástico mezclado con movimientos virtuosos y altamente decorativos.

Y es esa intención la que hace que se convierta en un deporte excelente y agradable a la vista. Sin embargo, si se estudia su contenido marcial se descubre que en su estructura general se han acentuado las maniobras acrobáticas en detrimento de las técnicas marciales. Por lo que no es de extrañar que en la actualidad muchos maestros lo denominen con el apelativo de Wudao, lo cual significa danza. Desafortunadamente, muchos creen que haciendo Wushu moderno están compenetrados con la cultura China y no saben que la verdadera tradición dista mucho de ser lo que la propaganda comercial dibuja.

En la antigüedad se creía que al menos para que una persona pudiera alcanzar la maestría, necesitaba como mínimo diez años de entrenamiento y dedicación. Hoy en día abundan los cursos intensivos en donde se improvisan los maestros. Verdaderamente en el mundo en el que vivimos se aprecia más la superficie de las cosas que su auténtico contenido.

QIGONG

¿Cuál es la importancia del Qigong dentro de las artes marciales chinas?

Como mismo hay muchas maneras de llegar a la cima de una montaña -y a veces caminos que nos pierden en la espesura del bosque-, existen disímiles variedades de Qigong, pero no todos los métodos ofrecen la misma economía de tiempo ni la realización segura. El Qigong legítimo –por extraño que parezca-, se materializa con la correcta ejecución del Wushu tradicional, en coordinación con la respiración y la intención mental. Esto implica claramente que el Qi y la sangre circulan expandiendo su poder. La naturaleza, por medio de una absoluta necesidad, ajusta sus leyes sin otro requisito que la libre espontaneidad. Por lo tanto, si la técnica es correcta y se coordina eficientemente con la intención mental el Qi penetra en la órbita micro cósmica y desde allí se amplifica, por toda la red de canales y colaterales. Este es el verdadero sentido del Qigong.

¿Existe relación entre los estilos considerados “Internos” y el Qigong?

Qigong es todo aquello que ejercita la energía y en el caso del Wushu, es el nombre genérico de un conglomerado de sistemas que no pueden funcionar prescindiendo de un cultivo adecuado del Qi. Por lo tanto, cualquier estilo de Wushu tradicional es en esencia un método de Qigong si se realiza correctamente.

Lo que cambia son los mecanismos para abordar el trabajo con la energía. En el caso de los estilos internos, propician desde un inicio –por las características de sus movimientos-, que el estudiante pueda acceder a un estado interior de quietud con más facilidad que los estilos externos. Pero, si no se conocen los procedimientos para cultivar el Qi, ni uno ni otro conducirán a la obtención de buenos resultados.

Existen centenas de sistemas de Qigong tradicional. ¿Cómo elegir un método específico?

En todos las cosas hay un punto en el que la nutrición es indispensable para vivir. Anteriormente dijimos que sin raíz un árbol no puede sustentarse. Igualmente, el hombre que no tiene profundidad de existencia vive como un tronco marchito o, en el mejor de los casos, como una planta parásita que se alimenta de otra.

Todos nos deleitamos mirando un espeso bosque porque parece que la majestuosidad estriba en la anchura y el grosor de los troncos, en la lozanía de las hojas, en el sabor de los frutos o en el aroma que desprende el follaje en el viento; sin embargo, nunca nos detenemos a pensar que, por debajo de nuestros pies, en las profundidades de la tierra, hay un bosque de raíces que sirven de matriz a este laberinto de inusitada belleza. Sin este entramado de tallos subterráneos no habría bosque alguno sobre la superficie del planeta. El hombre también posee una parte invisible que le sirve de soporte para la vida. Si no sabe cómo establecer contacto con esa zona, todo lo que haga en este mundo carecerá del poder suficiente para convertirse en una acción trascendente.

El Qigong es la raíz del Wushu tradicional, pero su dominio no radica en la selección, sino en incorporar las fases preliminares de desarrollo energético que el estudiante necesita. Estas se dividen en seis estadios de realización:

a)Desbloquear los canales.

b)Detener el diálogo interno.

c)Cultivar la intención.

d)Despertar el Dantian inferior.

e)Centrar el Qi.

f)Movilizar el Qi.

No podemos lanzar un ancla al firmamento pensando en alcanzar la luna. Desafortunadamente, muchas personas no entienden que mover la energía es una cosa y obtener resultados terapéuticos es otra. Es claro que un entrenamiento asiduo –lo cual no quiere decir que tenga que ser exclusivamente de artes marciales-, va a deparar un resultado de salud y fortaleza. Ahora bien, cuando hablamos de Qigong no solo nos referimos a sentirnos bien orgánicamente, sino a ser capaces de dirigir el Qi y alcanzar un estado  elevado de conciencia. Esto nunca ocurrirá si la persona que lo cultiva carece de una formación correcta.

¿Cuál es su opinión sobre la alquímia taoísta? ¿es algo indispensable en el estudio del Qigong?

La cultura china es como un gran tejido donde cada una de sus partes se entrelaza con el todo de manera indisoluble. Por lo que no es posible hablar de Qigong sin tener que abordar aspectos, procesos y términos alquímicos. Su desarrollo es una metamorfosis corporal consolidada en tres fases:

a) Lian Jing Hua Qi (transformar la esencia en energía).

b) Lian Qi Hua Shen (transformar la energía en espíritu).

c) Lian Shen Fan Xu (refinar el espíritu y retornar al vacío).

No obstante, cuando comprendemos que el fin de la alquimia taoísta consiste en cultivar un embrión espiritual para la transformación del ser humano y la trascendencia de la vida física, nos percatamos que cualquier intento por mutar lo aspectos internos, la manera de pensar o la cualidad energética de nuestros cuerpos responde, de cierto modo, a los requerimientos que llevaron a los sabios de la antigüedad a configurar tales sistemas.

Lo que quiero significar, se hace evidente, no es la teoría abstrusa y compleja la que depara la transformación, sino el participar de una vida armoniosa y regida por el deseo de cambiar completamente. Todo acto que implique un esfuerzo continuado por dejar lo superfluo, lo banal, lo que nos impide ser mejores, es alquimia, sea o no descriptible en sus términos. Por eso, lo importante en el estudio del Qigong no consiste en  intelectualizaciones,  sino en vivir cada día, entregado con fe y perseverancia al disfrute de dicha disciplina.

¿Qué beneficios pueden obtener de su práctica las personas comunes?

Todo lo que un ser humano realice –independientemente de si lo que hace es bueno o malo-, va a depararle dos tipos de resultados: uno negativo y otro positivo. No existe otra vía de aprender que no sea mediante la acción. Por lo que en cuanto a la práctica del Qigong y de la alquimia se refiere, los resultados dependerán de hasta donde se hayan comprendido y realizado sus pasos preliminares, que a mi criterio, son los más importantes.

En cuanto a los artistas marciales ¿Cuáles son los beneficios que pueden recibir del entrenamiento energético?

El cuerpo es contemplado en toda la cultura oriental como un receptáculo de conciencia que lo envuelve desde el origen de los tiempos. Es esta la causa de la insistencia que fomenta una austera ejercitación eremítica, como medio de alcanzar los estados mentales propicios al desprendimiento físico.

En la tradición taoísta, el organismo humano es percibido como la representación micro cósmica del universo. El hombre es visto como una unidad energética imbricada por el cuerpo, la mente y el espíritu. De acuerdo a esta visión, su mundo inmediato está entrelazado a una capa de dimensiones superpuestas que lo ensamblan con diferentes niveles de realidad. En este intercambio con esas esferas de conocimiento, se le asignaron –dentro del contexto de algunas corrientes filosóficas-, la posesión interna de siete cuerpos, los cuales lo conectaban a esas realidades en un sincronismo total con la multiplicidad cósmica. Estos conceptos fueron adquiriendo según el contexto histórico y  religioso diversas modificaciones, como las establecidas por el budismo mahayana con sus treinta y tres cielos y dieciocho infiernos –importados a suelo chino desde la India-, o las estructuraciones del taoísmo religioso, en donde se aceptaron treinta y seis niveles de proyección espiritual:

a) Yu Jie Liu Tian (los seis cielos del deseo)

b) Se Jie Shi Ba Tian (los dieciocho cielos de las formas)

c) Wu Se Jie Si Tian (los cuatro cielos del mundo supra formal)

d) Fan Tian Jie Si Tian (los cuatro cielos del mundo de Brahma)

e) Sheng Jing San Tian (los tres cielos infinitos)

f) Da Luo Tian (el cielo supremo)

Aquí se invoca nuevamente la importancia del cuerpo como vehículo que proporciona la matriz para cultivar el espíritu ancestral. Visto desde la óptica taoísta el organismo humano es solo un puente entre dos mundos.

El origen del Wushu yace tallado en los troncos ancestrales que los seres humanos heredamos desde la formación de la vida en la tierra. Por supuesto, que si el entrenamiento marcial establece contacto con la parte trascendental del hombre, la alquimia y la práctica serán una misma cosa.

¿Qué consejo el señor ofrecería a los iniciados en el estudio del Qigong?

Simplemente, que no cambien la semilla por las ramas, o sea, que desarrollen adecuadamente las bases y no se dejen seducir por el poder de lo novedoso. Deben recordar siempre que la cerradura de una puerta puede ser muy grande pero la llave que la abre es pequeña.

¿Qué piensa usted de las personas que aprenden las técnicas a través de libros? ¿Es éste un estudio válido?

Para responder a esta pregunta voy a rememorar un pasaje de mi vida. En cierta ocasión fui visitado por un cirujano el cual estaba muy interesado por los sistemas terapéuticos. Por falta de tiempo para dedicarse a la práctica del Qigong me pidió que lo ayudase con algún video o alguna información escrita. Deseaba ardientemente comenzar a entrenar por sí mismo.

Inmediatamente, lo miré y con aire distraído le dije:

-Usted es cirujano, ¿verdad?

-Sí –me respondió con extrema atención.

Entonces, le expliqué que también yo estaba interesado en la cirugía y que necesita algún video de sus operaciones o quizás algún folleto sobre el tema.

Asombrado, me preguntó:

-¿Qué piensa hacer usted con eso?

-Aprender a intervenir quirúrgicamente –le dije con tono tranquilo.

Por supuesto, que me explicó que eso no era posible, que era un acto de locura hacer semejante cosa.

En ese instante, le dije:

-Lo mismo sucede con el Qigong, si usted no tiene una guía adecuada y la presencia de un maestro, entonces corre el riesgo de dañarse profundamente y más tarde transferirle a los demás los errores fatales de su falta de cordura.

Los libros solo son útiles cuando la persona tiene una sólida formación que le permite determinar que es lo válido y lo erróneo de todo cuanto tiene delante de sus ojos. Por otro lado, aunque sea un video de instrucción, la imagen del maestro no va a salir de la pantalla del televisor para corregirte personalmente. Es por esto por lo que todos estos medios de divulgación siempre encierran una trampa para los no versados en la materia. Hay que recordar que en el proceso de aprendizaje el hombre obtiene dos tipos fundamentales de información, la directa y la indirecta. La primera se refiere a toda aquella información recibida de un maestro calificado, el cual vela por el desarrollo de sus discípulos y puede acceder a la interioridad de cada uno, y la segunda se asocia a todas las fuentes de divulgación que intentan propagar un criterio –ya sea comercial o no-, por medio de todos los engranajes que la tecnología moderna permite. En todo caso, siempre hay que recordar que aprender Qigong o artes marciales por vía indirecta es tanto como decir que se está listo para intervenir quirúrgicamente a un ser humano tras haber estudiado algunos libros.

¿Cómo funciona el estudio y la práctica del Qigong dentro de un sistema tradicional como el suyo?

El sistema del maestro Huang Yu Wen es pragmático y profundo. El siempre hace hincapié en que el Wushu tradicional tiene cinco niveles:

a)Trabajos básicos.

b)Métodos de fortalecimiento.

c)Entrenamiento de las secuencias.

d)Aplicación marcial de las técnicas.

e)Entrenamiento del Yinian (intención mental).

Para el maestro Huang Yu Wen, el Yinian es la clave que mueve el Qi, la sangre, el espíritu y el poder. El entrenamiento del Yinian es el secreto del verdadero Qigong, siendo además el camino para desarrollar el kungfu superior. Cuando el Yinian surge el Qi se potencia, entonces el espíritu y el poder emergen.

El Qigong chino es una técnica de manipulación de energía consciente, que demanda mucho estudio y años de práctica para ser dominado. ¿Cuál es su opinión sobre las técnicas aprendidas por “iniciación” y utilizadas de forma automática, como ocurre con el Reiki?

No existen atajos para alcanzar el firmamento. Si las cosas fueran tan fáciles de obtener ¿por qué el mundo continúa agobiado sobre los mismos problemas?

Hay un cuento que ilustra de manera especial lo que deseo transferir al respecto. Son dos amigos que se encuentran tras muchos años de ausencia. Se abrazan y sin perder tiempo se sientan en las escaleras de un templo budista a contar las peripecias de sus vidas. El hecho es que a uno le había ido muy bien y al otro la miseria lo había perseguido por todas partes. Entonces, el amigo rico, apiadándose de la historia escuchada, tocó una pequeña piedra con su dedo índice y en el acto la convirtió en oro.

-Esto es un obsequio personal que quiero ofrecerte –le dice a su compañero.

No obstante, el amigo pobre seguía mostrando un rostro desecho.

Viendo que esto no cambiaba su estado de ánimo, el amigo rico posó su dedo sobre una inmensa piedra que se alzaba cerca del lugar y le dijo:

-Ahora nunca más sabrás lo que es la pobreza.

Pero, el amigo pobre se ensimismaba cada vez más en su interior:

Sin saber que hacer, el amigo rico dio unos pasos y dirigiéndose a los peldaños que ascendían al templo rozó con su dedo la piedra fría y nuevamente apareció ante sus ojos una montaña escalonada reluciente como el sol de primavera.

-Hermano, ahora serás el hombre más rico de toda la comarca.

Sin embargo, el amigo pobre bajó su cabeza y no pudo dejar de traslucir en su rostro los rasgos de la insatisfacción.

Entonces, el amigo rico viendo que no era posible contentarlo de ninguna manera, le preguntó qué podría ofrecerle para que nuevamente retornase la felicidad a su vida.

Casi en un murmullo el amigo pobre, exclamó:

-Yo quiero el dedo.

Aquí lo que prima es querer ser sin antes pasar por el proceso de transformación que se necesita. El ser humano siempre ha buscado en todas las épocas la panacea o el método instantáneo que resuelva sus problemas sin tener que invertir apenas esfuerzo. Afortunadamente, todos los procesos cósmicos ocurren en etapas y no pueden escapar de ese ritmo universal que crea y destruye todo cuanto existe. Por lo tanto, el problema no radica en lo que el Reiki propone, sino en lo que las personas creen que pueden hacer cada vez de una manera más simplicista.

FILOSOFIA

¿Cuál es la importancia del estudio de la filosofía oriental para el practicante de artes marciales?

Kungfu sin filosofía es igual que un universo sin luz. Toda la gestualidad de las artes marciales está impregnada de una sabiduría orgánica, no es posible profundizar en su contenido sin variar la visión que se tiene del mundo. Intentar despojar a las artes marciales de su contenido filosófico equivaldría a borrar el pensamiento inscrito en sus movimientos, o simplemente desechar el bagaje cultural de una civilización ininterrumpida.

Siendo la filosofía un camino para experimentar el mundo, no deja de ser en el arte marcial el substrato para actuar con comprensión. La clave radica en cambiar la mente. El mundo en parte es como es y en parte es como lo hacemos. La parte en la que el mundo es como es, no se puede abordar con la atención rutinaria con la que convivimos a diario. El Wushu es un camino para derrumbar la colosal construcción del mundo descrita en términos humanos. El “es”, sobrepasa cualquier cosa que se pueda pensar o imaginar. No se puede preguntar sobre la importancia de la filosofía en las artes marciales, porque sería igual que indagar si el sol y su luz pueden separarse.

¿El señor colocaría la meditación como algo importante en la práctica del arte marcial? ¿Qué método enseñaría?

Mejor que meditar es ser consciente de uno mismo. Si la mente está despierta y fluye libre del pasado y del futuro, entonces no hace falta sentarse para buscar un estado de percepción. El arte marcial es el camino de vivir en el instante actual. Toda una masa de superficialidad se desvanecería de un solo golpe si lográsemos sumergirnos en lo que realmente somos.

El único sistema de meditación que enseño es el de vivir conscientemente cada momento. No hay horario para rehusar el ser un hombre despierto. Cuando hay plenitud de mente existe comunión con todas las cosas. Un hombre de ese tipo vive la cotidianeidad de manera extraordinaria, aunque aparentemente –a los ojos de los demás-, esté realizando las acciones más vanales de la vida.

Se cuenta que Sun Lutang fue a estudiar el Yi Jing por recomendación de su maestro de Baguazhang, para perfeccionar su comprensión de la técnica. ¿El señor concuerda con esto? ¿Podría ser el estudio de los conceptos filosóficos un medio para profundizar en la comprensión del arte marcial?

El Yi Jing no es un libro cualquiera, es un código que cifra la mutación universal. Estudiarlo es acceder a la fuente que engendra la variedad de los fenómenos que nos rodean. Existe una estrecha relación entre los gestos básicos del Baguazhang y los trigramas del Yijing. Por lo que su estudio es de suprema importancia para un practicante de boxeos internos.

Además –y no debemos obviar este punto-, creo que la práctica de la filosofía oriental sirve de soporte a lo que uno mismo va descubriendo en su propia evolución. El arte marcial no es el camino de los puños, es el arte de vivir con filosofía.

Por lo que es necesario entrenar con el afán de ser mejores. Para esto se necesita tener fe. La fe es la puerta del amor y el amor vive donde la energía alcanza la totalidad. Con una firme creencia se puede emprender la marcha en plena oscuridad. ¿Acaso no hay miles de seres perdidos que deambulan a plena luz del sol con el crepúsculo en las espaldas?

Si el arte marcial fuese despojado de su contenido filosófico, no valdría la pena dedicarle un segundo de atención.

¿Los sistemas marciales del sur de China tienen mayor influencia de Budismo o de Taoísmo?

Los sistemas del sur de china en su gran mayoría fueron una extensión del Kungfu enseñado en el monasterio de los nueve lotos de la provincia de Fujiang. Es indudable que contienen una tradición budista muy fuerte, aunque muchos de los sistemas, fueron enfocados más en su aspecto marcial que religioso. No obstante, algunos estilos se nutrieron de conceptos taoístas, y en este aspecto entra a jugar un rol importante, el contexto histórico y la idiosincrasia del pueblo chino.

¿Cuál es la filosofía de vida que el señor sigue?

Mi filosofía de vida se basa en el buen ejemplo. Creo que podría resumirse en tres aspectos fundamentales:

a)Entrenamiento constante.

b)Alimentación adecuada.

c)Mente despierta.

Ahora bien, la maestría de un arte no implica sólo el dominio y la destreza. Se puede obtener una habilidad admirable en un oficio y no ser un maestro del mismo. ¿En qué estriba entonces esa cualidad de conducir a los demás reverenciada en todos los tiempos?

Se basa exclusivamente en ser consecuente con un camino. Hoy en día, ocurre todo lo contrario, no importa si el que instruye participa o no del consejo que pretende dar. Esta división de pensamiento intelectual y fidelidad ideológica ha tallado en la mente moderna la posibilidad de creer que se puede indicar la verdad viviendo en el error.

En la China antigua el maestro encerraba en su actitud, en su porte, en su conducta y en su carácter, el símbolo visible del auto perfeccionamiento. En este ámbito no hacían falta palabras. La observación era un manuscrito de sabiduría viviente. Las palabras y el pensamiento formaban el apoyo de su práctica física.

Enseñar no es enclaustrar a los discípulos en una rutina de imitación, se trata de mutar la naturaleza humana y para esto se necesita proyectar el raciocinio y la veracidad. El hombre no se puede cambiar con palabras. Lo que se percibe tiene más fuerza que lo escuchado. Solamente aquellos que viven como piensan tienen el don de transformar la oscuridad en luz.

El templo de Shaolin de Henan permanece como centro de entrenamiento de Wushu. ¿Cuál es la situación actual de los monasterios chinos y de los monjes practicantes? ¿Todavía se preserva la tradición antigua?

En la actualidad todo se vende y se compra. Vivimos en la era del comercio y de la manipulación cerebral mediante propagandas que inducen a la masa, a pensar y a creer lo que sus propietarios neuronales pretenden. El problema actual no consiste en saber si existen o no monjes entregados al verdadero camino espiritual. La cuestión radica en que las artes marciales se han convertido en una vía de lucro y esto no va a ser desechado por aquellos que buscan su enriquecimiento personal.

Hoy en día hay monjes y personas especiales con un corazón bondadoso, dispuestos a entregar sus conocimientos para el bien de las generaciones venideras. Pero, desafortunadamente, lo que prima no es eso, las artes marciales se han transformado en un circo de habilidades o simplemente en un gran show diseñado para satisfacer la falsa visión del mundo Occidental. Siempre que veo una demostración donde se presenta al público a un hombre rompiendo objetos con una parte determinada del cuerpo, no puedo dejar de pensar: y bien, la habilidad es magnifica, pero quienes la realizan se supone que participan de una vida espiritual ¿qué hay de trascendencia en el acto de romper con la cabeza una barra de hierro? ¿Se cambió realmente algo en el interior de esa persona? ¿Es mejor como ser humano todo por mantenerse endureciendo la cabeza para satisfacer la demanda de un público?

Es necesario que recordemos que el Wushu es el arte que conduce a derrotar las excrecencias mentales y las barreras emotivas. De frente a la personalidad se combaten las aristas del ego y se purifican los comportamientos morales.

Defiendo la autenticidad de lo perdido. Sé que tengo pocas probabilidades de triunfo, porque no incluyo en mi camino los métodos gimnásticos y espectaculares que hacen resplandecer los rostros y vaciar los bolsillos. El Wushu que propongo quedó enterrado entre los muros de una civilización que se evapora en medio de la propaganda comercial, tanto de Occidente como de Oriente. Este arte no puede ser pagado con ninguna fortuna millonaria, porque de lo que se trata es de la armonía, y es sabido que en las arcas de los hombres más poderosos siempre ha faltado la felicidad y la alegría. Aún estamos muy lejos de comprender que el hombre superior es aquél que puede vencerse a sí mismo.

¿Cuál libro clásico chino, con traducción occidental, el señor recomendaría para un practicante de artes marciales?

Recomendaría el estudio del Daodejing y del Zhuangzi como dos obras representativas del pensamiento taoísta. El Sunzibinfa como clásico de estrategia marcial y para aquellos que practican las artes internas sería indispensable profundizar en la relación de las técnicas básicas del boxeo en correspondencia con los trigramas del Yi Jing. Creo que esto sería un buen comienzo para acceder a la sabiduría del pensamiento chino.

¿Cuál es la importancia del concepto de polaridades, representado por el Yin y el Yang en las artes marciales?

La teoría de Yin y Yang es la base que sustenta la civilización china. No podemos evaluar ningún concepto ya sea médico, astrológico, filosófico, ético o relacionado con cualquier aspecto de la vida del hombre, sin tener que adentrarnos en una descripción bipolar. En las artes marciales son disímiles las teorías que solidifican su gestualidad o su estrategia. Por lo que es de suma importancia comprender su filosofía, y su empleo técnico durante el combate.

¿Cómo usted colocaría la cuestión de la espiritualidad dentro del contexto de las artes marciales chinas?

Cuando el viajero no sabe como librarse de las impresiones, reza y no tiene paz, venera y no puede desechar sus pasiones, pide y no sabe dar, y brinda lo que no tiene para ofrecer. Un hombre que no puede andar, humillado por el volumen de sus pasiones, busca a Dios en plena monotonía, se queja sin sospechar lo que significa elegir y olvida que la vida es un regalo excepcional que no puede disfrutarse más allá de unos segundos.

Un artista marcial sin espiritualidad es como un diamante sin pulir. ¿Qué podría hacer un hombre sin conexión divina con un arte que puede anular la vida de sus semejantes? Creo que la espiritualidad es un factor indispensable si se quiere alcanzar el nivel más elevado del arte marcial.

Siempre recuerdo un pasaje donde Confucio le recomienda a uno de sus discípulos: “Mejor que escuchar con los oídos, es percibir con el corazón. Mejor que percibir con el corazón, es comprender con la energía. La energía encierra el vacío que contiene al universo y el Dao es la unidad donde el vacío fluctúa. Esa vacuidad ilimitada es el ayuno del corazón.”

En el Wushu, el cuerpo físico es la tabla de sacrificio en donde se expresa la claridad del espíritu. Si no se cultiva adecuadamente, nunca podrá manifestarse el Qi original.

Morihei Ueshiba decía que el objetivo más elevado de las artes marciales es la obtención de la iluminación. ¿Es ésto igualmente válido para las artes marciales chinas?

Crecer duele, la semilla que pretenda conquistar la belleza del mundo tiene que vencer la férrea resistencia que la tierra ejerce desde lo profundo, apartar el abrazo del polvo, deslizarse entre las desgarrantes sinuosidades que las piedras imponen, levantar el rostro de la oscuridad hacia la luz y tener la firmeza de no flaquear contra la fuerza del fango.

En un encuentro entre un discípulo y su maestro, aquél le pregunta:

-Maestro, ¿cuánto tiempo se necesita para aprender a vivir?

-¿Para aprender a vivir…sólo un segundo.

-¿Un segundo? ¿Tan poco tiempo? Y entonces, ¿por qué hay tantos hombres que no saben vivir?

El viejo sabio sonrió.

-El segundo en el que aprendes a vivir coincide con el segundo anterior al segundo en que vas a morir.

-Entonces –afirmó el discípulo-, ¿siempre aprendemos a vivir un segundo antes de morir?

Cerrando los ojos con rara suavidad, el anciano susurró:

-No lo creo, hay quienes tienen menos tiempo.

Creo que el esfuerzo y la responsabilidad individual son las armas que pliegan los defectos. No hay posibilidades eternas, nadie nace con las pupilas detenidas en un punto del horizonte.

Todo aquello que se realice con el corazón engendra grandeza. En el Wushu no hay espacio para los haraganes de espíritu. Su camino tiene solo dos vertientes: La que desciende y te convierte en esclavo de las circunstancias, o la que asciende y te transforma en el arquitecto del alma.

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  2. Javier Alvarez Says:

    Hola, solamente le escribo para felicitarle por el trabajo realizado durante tantos años defendiendo el kung fu tradicional y más cuando se trata de un cubano, con las dificultades y sacrificios que conlleva. Soy profesor de la Asociación Cubana de Choy Lee Fut y Luohan Gong que aunque desafortunadamente no venimos ni tenemos miembros en nuestra escuela actual de aquellos primeros exponentes de la Nam Pai, ya que éramos muy jóvenes y estábamos en otras disciplinas, nos sentimos muy orgullosos de seguir esa tradición y continuar con el fomento y practica del kung fu tradicional en Cuba, un cordial saludo.

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