Category: Chong Shang Wu De

Narrative vs. Authenticity

Posted on By Appledog

 

This video is fake.

The Canary in the Coal Mine

Low Level reports, “something is REALLY wrong with bug bounty“. What’s going on, is that people are using AI to find bugs in software and submitting them to “bug bounty” websites operated by computer security researchers. The problem is that the AI is hallucinating code and calls to subroutines, and the bugs don’t actually exist. This is becoming a huge problem as more false reports are now being submitted than real reports, and human beings have to go and check just to make sure the bugs are real in the first place.

  • Narrative: 1. a description of events

As it turns out, I’ve noticed this problem since late 2024 has started to affect online communities that I frequent, such as martial arts discussion boards on the internet.

  • Narrative: 2. the part of a novel that tells the story, rather than the dialogue

The thing is, just like with fake bug bounties trying to get money for nothing, a lot of people (people who should know better) are using AI to talk about martial arts in order to gain social standing by appearing more knowledgeable than they really are. They are trying to tell a story but the dialogue is strangely wrong. There have always been people like this. Greedy people, misrepresenting themselves. But as of now, you can no longer tell the difference because they are using AI to gain knowledge and make video evidence to fool you.

The reason I am able to tell is because I have what is called authenticity. The reason I have authenticity is because I have been actually involved in Tai Chi and Chinese martial arts for a very long time. I can’t be the only one who has noticed this. But i’ve already seen some of the more authentic posters online get duped by fake kungfu videos. Maybe I have even been duped by some really good fakes.

 

Today, already, people are posting AI fakes of themselves doing Kungfu, and it is very difficult to determine that the video is a fake.

It’s not just videos. You should know that right now, today, you are being lied to about Tai Chi and Kungfu. People are trying to make themselves look like they know a lot about Tai Chi and Kungfu online. They lie about how to do Tai Chi and what the basic requirements are about Kungfu. These people do not understand Kungfu, they do not understand the culture, and they have been captured by the milleau. Most likely you don’t even realize how far the wool has been pulled over your eyes already.

The only way to know what is true and authentic, will be to go back to the tradition, back to the lineage, and ask someone authentic to teach you. There is no longer an alternative because it is impossible to determine authenticity online. This was always a problem in the Tai Chi world especially but now it has become so acute that there is no longer a choice in the matter. Either you are part of an authentic tradition or you are not, and if you are not, you are “outside”.  Those who have lineage are now forced to become gatekeepers whether they want to or not. This is it! This is the end. You are either in or out, and the only way to get in is via the door. Only the teacher can show you the door. No Guru devotion, no enlightenment. Period.

  • Narrative: 3. a way of explaining events to illustrate a set of aims or values

Often times, a term which is infrequently used will pop up in a discussion and then suddenly people will begin using the term casually in their posts, or engaging in long, pointless academic discussions making reference to the word. Often using the term in ways it was never intended to be used. The whole thing is a bit weird, but makes sense once you speculate that these people are using AI to analyze threads and try to come up with a credible sounding response. Why? For social standing, of course. Because they want people to think they are better than you. Because they want to attack and demean people with real knowledge, so that they don’t get discredited by the truth. This is an extremely low level of Wu De. Their morals, their values, do not exist.

Just Be Authentic?

  • Authenticity: the quality of being true or what somebody claims it is

There’s just one problem with being authentic. How do YOU know whether or not what I am saying is true versus what anyone else out there says is true? If you are new to the world of martial arts (or whatever subject is under discussion) you could easily be fooled by a liar trying to misrepresent himself using ChatGPT. Why should you listen to me? What makes me an authority?

The solution, the only way to fight this problem, is to not fight it at all. The solution is to change the stage on which the game is played.

Authenticity is now a commodity

The golden rule is, “He who has the gold makes the rules.”

This is not a bad thing. It means that the people who make the rules are the people with skin in the game. That’s why paying people works so well to establish credibility; because on the flipside people assume that the money will be used to attract the most credible people possible. This works everywhere, from highly skilled musicians and actors commanding a greater fee, to conventions which hire people from the industry to speak on various topics. If the people weren’t in the industry you could always find someone you didn’t have to pay. However, demand is created by the fact that the people have some knowledge or experience which itself has value. Therefore, the golden rule is the recognition that what we are really valuing is the knowledge and experience of people with skin in the game.

Everyone wants to be enlightened, but no one wants to pay for it.

This is how you chop off someone’s head in zen–ask them how much they would pay to get enlightened. The moment you have to put a cost on it, the fakers all start complaining. Those who are real rush at the opportunity to give you everything they have for the real gold. The real success. The rest, don’t chase it because the perceived value is not worth paying anything at all. Their true nature revealed, they disappear like flash powder. Poof.

None of this relies on any kind of forced behavior. It is just the picture of a healthy community. The problem is our community today is not like this; it is run by people who have not suffered to achieve what they have, but have abused social media to gain followers, mostly for personal gain, without concern for the art.

Confucius writes,「富與貴，是人之所欲也；不以其道得之，不處也。貧與賤，是人之所惡也；不以其道得之，不去也。」

“Wealth and honor are what people desire. If they cannot be obtained in the proper way, do not dwell in them. Poverty and low status are what people dislike. If they cannot be avoided by proper means, do not escape them.”

Mencius comments, “The great man is he who does not lose his childlike heart and puts righteousness above material gain” (Mencius 6A:10)

Confucius also writes,「志士仁人，無求生以害仁，有殺身以成仁。」“The determined person and the man of virtue do not seek to live at the expense of ren (benevolence). They may even sacrifice their lives to preserve ren;” and 「賢哉，回也！一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。」“How admirable was Yan Hui! Living on a basket of rice and a gourd of water in a shabby alley — others could not endure such hardship, but Hui never let go of his joy.”

Mencius comments,「富貴不能淫，貧賤不能移，威武不能屈，此之謂大丈夫。」“Wealth and honor cannot corrupt him, poverty and lowliness cannot make him waver, power and force cannot bend him — this is what it means to be a great man.”

What is the meaning here?

Emperor Wen wore simple clothing, reduced palace expenses, and refused the construction of an expensive tomb. He dealt with matters of state in person and was deeply involved in governing using the principles of Ren and Li. Regarding Ren and Yi (Kindness and Justice), he reduced taxes, lightened punishments, and released prisoners. He also avoided un-necessary wars, choosing instead diplomacy and restraint. He expanded Han control through trade and business. This was a time known as the Rule of Wen and Jing (Jing was his son), a golden age of peace and prosperity in the early Western Han, directly attributed to his moral leadership.

Zhu Xi writes in commentary,

“To use the art of war properly, one must first have virtuous leadership, for the soldiers will follow the general’s character.”
— Zhu Xi, Commentary on the “Art of War”

“To be a leader, one must first cultivate one’s virtue. If one does not cultivate one’s virtue, how can one lead others? A leader who has virtue will guide others with ease, for virtue leads to harmony.”
— Zhu Xi, Commentary on The Doctrine of the Mean

The Next Generation

TO create a new society, to teach the next generation, one must be of the previous generation. Outsiders cannot come in and make changes. How could they? They are from a different system, a different style. If you are not a part of the lineage, how can you continue the lineage?

Even those with the best of intentions must first accept the truth. Only by accepting the truth can one understand what must be done next. Or else it is like swimming in the dark.

Lord Ye and the Dragon

葉公好龍，為之雕牆，畫龍、繪龍於屋；堂前柱上，刻龍也。真龍知而下之，葉公見之，棄而走。

“Lord Ye loved dragons. He had dragons carved on his walls, painted on his screens, and embroidered in his curtains. When the real dragon in Heaven heard of this, it was moved and came down to visit. But when Lord Ye saw the real dragon, he panicked and ran away.” (From: New Anecdotes of the Talk of the World by Liu Xiang (劉向) during the Han dynasty.)

The Decreasing Relevance of Online Forums

Posted on By Appledog

When I first began reading and posting on rec.martial-arts in the early 1990s, I saw online forums as a way for martial artists to explore and make sense of Chinese martial arts paradigms, and to connect with like-minded people. I didn’t expect to encounter so many people disillusioned with kung fu itself and who had “moved on” to other things.

As Usenet faded, I moved to other forums: Empty Flower, the Yang Family Tai Chi forum, Kung Fu Magazine forum, and more recently, MartialTalk. Although, I spent the most time on Rumsoaked Fist. There is a lot of good information posted there. Also a lot of garbage. Mostly garbage, by people who are pretending. But in comparison to rec.martial-arts, it’s a goldmine. However by late 2024, things began to change. I couldn’t believe my own eyes, but it became clear to me that AI tools like ChatGPT were being used to fake expertise in arts like Tai Chi. For me this was the last straw.

Of course, there have always been people who pretended to be good at Tai Chi or who misrepresented their martial art as Tai Chi in order to make money. But in this new era, misinformation wa louder, more confident, and more often wrong. Unlike before when people were earnestly trying to understand Tai Chi, today’s voices declare how it works, often contradicting one another. I believe it represents a generational shift. Something fundamental has changed in the community.

Back in the ‘70s and ‘80s, the Kung Fu craze left many disappointed due to a lack of authentic training, which eventually led to the rise of MMA. Many of those disillusioned students became today’s kung-fu skeptics and Chi-deniers. But the Tai Chi generation that followed had its own failure—those who practiced Tai Chi without believing or understanding Chi. This opened the door to distorted theories and false lineages. Groups like Taoist Tai Chi and modern push hands competitors, who often practice something that’s not really Tai Chi at all, are the fruits of what happened, not the cause. I don’t blame them, I pity them.

Today, that confusion is deeper than ever. Fundamental misunderstandings like equating wu wei with passivity, or mistaking mental void for meditation are promoted as wisdom. And forums I once respected have become irrelevant, either inactive or filled with misinformation. Often, the loudest voices are from people practicing something else entirely. Usually someone claiming MMA, hard weight training, or some other valid practice like Reiki, Feldenkrais or Wim Hof trying to pass themselves off as a Tai Chi expert. That’s not to dismiss a other arts; it’s just that Yoga isn’t Tai Chi, and vice versa.

Yes, we all know “fighting matters.” But not every school trains the same way. And now, many who spent decades on a misguided path are realizing they’ve come up empty and they’re looking for someone to blame. The truth? They were told. I was told by my sifu. So why weren’t others? The painful answer is: they were. But they didn’t listen. And today, the people who didn’t listen are the new experts. I fear that this is the last generational mistake before the end. When today’s MMA and progressive weightlifting crowd realizes they’ve failed (give them another 5-10 years) there will be nowhere left for them to turn.

Ultimately, the failure arises out of a lack of Wu De. Wu De is not “being a good person”. It is the code underwriting the internal arts. This is why it is said that the civil must be together with the martial, and it is why it is said that one needs a high level of wu de to learn high level martial arts.

If you care about Tai Chi Kung Fu, and you recognize the importance of Wu De, you will need to study it in order to learn about it. The answer is found in the four books.

There are many sets of “four books”. One is commonly called the Tai Chi classics. I don’t mean that, although you must also read them to understand Tai Chi in general.

I also do not mean just the Tao Te Ching, I Ching, Huangdi Neijing, and Transmission of the Lamp (for which the Blue Cliff Record can substitute in a pinch). Those are excellent books which you must also read in order to get a grounding in the Chinese philosophy which underpins the internal arts. Many people will say that one or more of these books are “must-reads”. Well, sure, they all have great things you can learn which will help your Tai Chi. But they do not teach Wu De.

The four books you are missing, the ones which are really important, are the four books that define Wu De. I’m talking about the Four Books that begin with the Da Xue (Great Learning). This is not Wu De from a dry, critical academic standpoint. It is Wu De in practice, it is practical, and it will directly inform your training.

The Wu De of mǐn (敏): Diligence

Posted on By Appledog

王曰。吾惛、不能進於是矣。願夫子輔吾志、明以教我。我雖不敏、請嘗試之。
The king said: “I am dull-witted, and unable to carry this out. Please help me clarify my will by instructing me. Even though I am not so sharp, I will try to do it.”
(Mencius 1a:7)

Thus we see that mǐn refers to mental diligence (acuity) applied to diligence in undertaking.

子曰：「我非生而知之者，好古，敏以求之者也。」
“Master Kong said: I am not one who was born with knowledge; I love ancient [teaching] and earnestly seek it.” (Analects 7:20)

「道在邇，而求諸遠；事在易，而求諸難。」
“The Way is near, but men seek it afar. It is in easy things, but men seek for it in difficult things. If everyone were to love their relatives and respect their elders, the world would be at peace.” (Mencius 4a:11)

“Therefore it is said, ‘Seek and you will find it; neglect and you will lose it.'” (6a:11)

Mencius means that in the approach of learning, special diligence must be used. Not just the diligence of repeated action, but the diligence of thought. The phrase ‘the way is near, but men seek it afar’ may remind you of a common saying among martial artists regarding those who ‘seek the far but avoid the near’.

Muken no Ken

The story of 無劍の剣 or “The Sword of No Sword” is a story from the life and teachings of Takuan Sōhō.

A young samurai came to a master and asked to be taught the ultimate technique of swordsmanship.

He expected to learn mystical techniques, secret styles, or hidden scrolls of killing. But instead, the master told him to sweep the dojo, fetch water, tend the garden, and watch the clouds.

Days turned to weeks. No sword training.

Eventually the student grew impatient: “Master, I came to learn swordsmanship, not to be your servant.”

The master replied: “You seek the sword in distant things — death, glory, technique — but have not yet mastered the sword of the self. The Way is in the sweeping.”

Seeking the Near

A common mistake among modern martial artists is said to be “reaching for the far but avoiding the near”. This is often taken to mean a lack of physical diligence (勤 qín), but it really just means their minds are elsewhere (i.e. a lack of mǐn). Mǐn is not the same as qín, although they are both forms of diligence. If you have ever heard the phrase “You must put your mind into your movements,” this is the meaning. Tai Chi is a form of moving meditation. You must carefully pay attention to your movements, not to random thoughts or things outside.

In Chinese martial circles, you might hear:

勤能補拙，敏能補慢。
Diligence can make up for clumsiness; agility can make up for slowness.

Qín is consistent effort over time. The ability to show up, rain or shine, and keep training even when progress is slow or invisible. It’s about building the foundation—stances, breathwork, forms, repetition. This is assumed. It’s the mǐn which is the virtue.

Doing the same Silk Reeling or Zhan Zhuang (standing post) daily for years is qín. Practicing calligraphy strokes repeatedly in Confucian study is qín. Memorizing and reciting classical texts by heart is qín. But if one doesn’t deeply consider the meaning of the words, there is a lack of min. Therefore a junzi (君子, gentleman) has both qin (physical diligence) to walk the long road of virtue and knowledge, and mǐn (mental diligence) to respond to life’s changes with wisdom and action.

Martial Mindfulness

The Meaning of mǐn originally is mindfulness. In modern Chinese it appears in words like敏捷 (mǐnjié): agility, 聰敏 (cōngmǐn): clever, quick-witted and 靈敏 (língmǐn): sensitive, perceptive.

「君子欲訥於言而敏於行。」
“The gentleman is slow to speak, but quick in action.” (Analects 1:14)

Zhu Xi comments, “Being careful in speech means not daring to exhaust what one has in excess.”

This shows us the idea of mǐn as a kind of moral responsiveness; a readiness to act when the situation is understood. It’s not rashness, but clarity in action once discernment is complete. This is a kind of quick-thinking without hesitation. During combat it refers to the ability to respond appropriately without needing to mechanically analyze the situation.

“心靜則身敏。”
“When the mind is calm, the body is responsive.”

Mindful stillness enables mǐn.

From Chen Changxing’s 10 points

Be still and calm in both body and mind; even, smooth, and unconcerned – motionless.

Attack as if you were on fire, but if you do not listen you will issue too late.

There is no time to ponder or hesitate, sincerity and spontaneity bring the correct result.

Jin (strength/skill) accumulates day by day, training for a long period of time will bring accomplishment; be persistent in practice and you will understand the method. Training for a long time will bring knowledge, study the underlying principle to understand; ability leads to achievement – this is easy to understand. To advance take one step at a time, be patient, and follow the proper training sequence.

A Story from Yang Chengfu

Master Yang Cheng-Fu, famed for soft and round Tai Chi, was once demonstrating push hands. A student tried to shove him, and Yang stepped aside without tension, lightly redirecting the student’s force. The student fell. When asked how he responded so quickly, he said:

“I do not respond quickly. I listen deeply. The movement happens before my mind decides.” —Yang Cheng-Fu

The importance of min (placing one’s mind in the movements) is not just a virtue but a vital requirement of the martial arts.

Wei Wu Wei

This is a close equivalent to the Taoist concept of Wei Wu Wei. In Chinese martial arts such as Tai Chi, mǐn serves as the underpinning of many skills.
If you are 感覺快 (gǎnjué kuài) you are “quick sensing”. You feel the opponent’s intent through contact (ting jin).
If you have 反應快 (fǎnyìng kuài) you have quick responses. You respond appropriately, not mechanically, but with precision.
This creates 適時快 (shìshí kuài) — timely execution. It is the speed of mǐn, not necessarily the physical speed, which is limited. Yet mental speed can be faster than a flash of lightning.

One Thousand

拳打千遍，其義自見。
“Practice a form a thousand times, and its meaning will reveal itself.”

If one does not have mǐn, one may use qín to gain some understanding. Then one can meditate on the movements. Then the meaning can become instinctive.

Ten Thousand

Chen Xin and his brother learned Taijiquan from their father. At nineteen, Chen Xin entered a martial arts school and practiced Taijiquan ten thousand times a year for twenty years, achieving profound skill. Despite his short stature, he was highly skilled in martial arts, once defeating six or seven county guards in a fight.
One may ask why he practiced so hard? Well as it turns out, Chen Xin’s elder brother, Chen Yao, had also began practicing his boxing forms ten thousand times annually. Despite his modest stature, Chen Yao’s skill was such that he could reportedly throw multiple opponents simultaneously.

Yang Shou-Chung reportedly did his forms 30 times per day, starting at age 7 or 8.

Xie Bingcan (謝炳燦) practiced the Yang long form more than ten times a day for many years, often sleeping only three or four hours per night.

Wang Hai-Jun started his Tai Chi journey at the age of nine. Wang Hai-Jun moved to Chen Village to study under Grandmaster Chen Zhenglei. His daily routine included training a minimum of six hours a day. Because he had to go to school he would wake up early and train from 5:00 to 7:30 a.m., then resuming practice after school for two hours, often adding another two hours in the evening.

Wang Ju-Rong was known to practice for a minimum of six hours every day. Wang Ziping practiced for two hours every morning and evening in addition to his daily teaching commitments.

Feng Zhi-Qiang was known to practice for seven hours in the morning every day, from 4am to 11am.

Chen Fa-Ke was known to be constantly practicing silk reeling movements wherever he was, and was known to have practiced the form for thirty times every day.

 

Special Eyes

手快不如心快，心快不如眼快。
“Fast hands are not as good as a fast mind; a fast mind is not as good as fast eyes.”

There are different kinds of speed:
• 手快 (shǒu kuài) – physical speed,
• 心快 (xīn kuài) – mental readiness
• 眼快 (yǎn kuài) – perceptual awareness

This is the nature of mǐn.

Attaining Min requires Qin (Dilligence) and Xin (Faithfulness)

There is a saying from Chen Village I can share with you.

「不怕慢，就怕站。」
“Don’t be afraid of moving slowly, only be afraid of standing still.”

At face value, màn means slow and zhàn means to stand still, or to stagnate. The saying is encouraging you to keep practicing, even if progress feels slow. What you should fear is inaction, or giving up. This relates to inner progress, not just outer speed. Here, slow movement is “progress”, however slow! And standing still means stagnation. This saying encourages consistency over speed.

With regards to mǐn, you cannot gain mǐn instantly. It develops from long, slow, intentional practice. Sensitivity, timing, and responsiveness are the hallmarks of mǐn and grow not from rushing, but from cultivating precision, clarity, and awareness.
So even if you train slowly, you’re feeding the roots of mǐn. But if you stop training altogether, you sever those roots.

Criticizing Others

Let us not forget “Quick in action, but cautious in speech.” (Analects 1:14).

“The noble person is concerned with their own character. The petty person is concerned with the faults of others.” (Analects 15:21)

In Confucian usage, mindfulness refers to mental alertness, attentiveness to what matters, responsive clarity, and diligent focus on one’s self-cultivation and the self-cultivation of others. Therefore one of the worst things you can do in a discussion is say anything disparaging to another human being.

Rushing to judge others without deep understanding is a failure of mǐn (awareness). It is commonly said, “Judge not, lest ye be judged” and “If you must judge, judge silently — and judge yourself first.”

Common mistakes:
• Attacking somoene personally because you cannot respond to their statement
• To berate beginners for not being of a high standard
• Any blunt criticism of a style or it’s principles simply because your style is different

One should strive to engage with others in a respectful way using measured (mindful) speech. Do not mock others or demonstrate a lack of your own self-cultivation. Showing anger, frivolous uncaring, or distaste to another human being shows that one’s mind is not clear and that one lacks mǐn (thoughtfulness).

Proper Criticism

Proper criticism must always be rooted in the desire to help others. If your goal is not to help someone but to humiliate them, or just pure criticism with no solution (i.e. bashing somene or berating them) then it shows your criticism is not based on mǐn (understanding).

Receiving Criticism

“The Master said, ‘If I examine myself and find that I am not upright, even a simple villager can criticize me; but if I examine myself and find that I am upright, I will not be troubled by others’ criticisms.'” (Analects 7:3)

“The Master said, ‘When you see someone of worth, think of how you may equal them. When you see someone unworthy, examine yourself.'”​ (Analects 4:17)

“The Master said, ‘The gentleman seeks virtue in himself; the small man seeks virtue in others.'” (Analects 15:21)

Mǐn involves remaining diligently attentive to your self-cultivation. Engaging in criticism of others without self-reflection will show a lack of awareness of self. Therefore the first step is, no matter how ridiculous, anti-social, or unwarranted the criticism was, does it contain any grain of truth that you can use to aid in your own cultivation?

In Confucian thought, the emphasis is on internal virtue and self-improvement. Therefore, unwarranted criticism of others can be seen as a diversion from one’s own moral responsibilities, reflecting a deficiency in the diligent application of mǐn.​ If you find another’s criticism is unwarranted, you now have a golden opportunity not to criticize that person in return, but to either respond calmly, demonstrating the virtue of min, or to not respond at all.