Medical Studies on the Effects of Martial Arts on Psychology

Iulius-Cezar Macarie and Ron Roberts

Ronny Yu: "Martial arts are a spiritual challenge, non a physical one."

Jet Li: "When yous learn something, always use the heart"

In the East, systematic martial arts began some 3000 years ago – in what is now Sri Lanka – and gradually spread northwest to Mainland china, Republic of india and Korea (Corcoron & Farakas, 1983). Martial Arts Masters have transmitted from generation to generation their metaphysical teachings of what Western psychology refers to as the 'power within' each individual. Eastern Indian philosophies and religions transmitted this concept to schools of thought in China (Jou, 1981) where it came to exist known as Chi (Qi), afterward entering Japan (around the seventh century), where it was named Ki, (Seitz, 1990). In the W, martial arts such as Karate, Kung Fu, Ju-Jitsu, Aikido, Tae-Kwon-Practice and Judo are invariably seen as the arts of throwing, kick and punching, and as '…zippo but a killing present, anger by, and misery to come up, in the course of ane who studies these arts' (Shaler, 1979; cited by Weiser, Kutz and Kutz, 1995). Given that pop culture has focused on the physical side of these skills – breaking bricks and bones in the guise of mass entertainment – this is not surprising. To its practitioners however, martial arts provide much more than. Bruce Lee (1997) distilled this to three areas – health promotion, tillage of heed and cocky-protection – while others (e.g. Wong, 1996) have considered up to five – cocky-defence, health and fitness, character training, mind expansion and spiritual development. That martial arts promote mental as well equally concrete health has come to the attention of Western scientists only in the terminal 30 years, with the acknowledgement that they also embody a system of moral values (eastward.g. respect property, be faithful and sincere, exert oneself in the perfection of character), which together tin inculcate physical and mental relaxation, command of mind and body, and increases in cocky-confidence (Weiser et al, 1995).

Evidence of the effectiveness of martial arts in producing affective, cognitive and behavioural benefits has come up from a number of studies. Improvements in cocky-esteem (Fuller, 1988), a more positive response to physical challenge (Richard and Rehberg, 1986; Trulson, 1986), greater autonomy (Duthie, 1978), emotional stability and assertiveness (Konzak and Boudreau, 1984) and reductions in feet and low (Cai, 2000) have all been associated with martial arts preparation. Konzak and Boudreau (1984) take also drawn attention to the social benefits of such behavioural modify – in particular the human relationship between martial arts practice and aggression.

Martial arts wisdom has it that later on consistent practice one becomes less impulsive and aggressive towards others. The Shaolin moral code for instance comprises twelve ethics, x forbidden acts and 10 obligations. Patience, insight and calmness appropriately are considered pre-requisites of practiced Kung Fu (Wong, 1981). In Shotokan Karate, for example, the Dojo Kun (a code or fix of rules) is part of the moral values transmitted from ancient times and has the role of reinforcing the pacifistic urge that lies at the eye of the martial arts. This reminds students of the right attitude, frame of mind and virtues to strive for within and outside the dojo or preparation hall. One of these rules is: 'Respect others' (The Dojo Kun, International Okinawan Goju Ryu Karate-do Federation, 2009).

Several studies point to the effectiveness of traditional martial arts in reducing aggression. Zivin et al (2001) for instance paired 60 middle-schoolhouse boys on problematic behaviour profiles in a handling grouping and a waiting list command group. The handling group participated in school-linked preparation in traditional martial arts. Schoolteachers were asked to charge per unit the students on impulsiveness, resistance to rules, cocky-concept and inappropriate behaviour. Afterwards 3 months of training, the students within the treatment group had improved their behaviour in form and all exclusions following the onset of the written report (six in all) occurred in the control group. The teachers rated the martial arts students as less impulsive and less aggressive towards other colleagues. Other studies (eastward.g. Nosanchuk, 1981) provide similar evidence that training in martial arts reduces aggressiveness.

Lakes et al (2004) argue that these benefits are a effect of enhanced self-regulation – historically known in martial arts as cocky-control – developing will and subject. Willpower is considered important not only for enabling the educatee to continue with arduous training but too for improving personality and performance inside and outside the training arena; consistent training itself, coupled with a sincere attitude towards the moral principles of martial arts, contributes to strengthening willpower – a ii-way procedure between the martial arts and the student involved in the process whereby '1 exerts oneself in the perfection of character' (Dominion No. 5 from Dojo Kun, Japan Karate Association, 2009).

Other researchers (Cai, 2000; Weiser, 1995) have explored some of the physical too as psychological gains emanating from martial arts training. Myeong et al (2002) examined the effects of Qi-Gung on heart-rate variability in sedentary subjects and Qi-Gung students. They found that Qi-training, an aspect of Chinese martial arts which seeks to stimulate and channel the harmonious menstruum of internal and external energy through the body – familiar to westerners through the art of Tai Chi – helped invigorate Qi-Gung students' cardiovascular systems likewise equally their mental health.

Research has besides utilised the stardom betwixt so-called 'soft' (internal) and 'hard' (external) schools. The difference lies in the way energy (Ki, or Qi) is propagated through the body towards a target. The 'soft' martial arts (e.one thousand. Tai-Chi-Chuan) may be expressed in a slow and gentle manner, with strength cultivated internally which, properly applied, may be used to deflect or redirect an attacking opponent's energy. The 'hard' martial arts, when demonstrated, allow i to run into the strength visibly, and one can literally hear the vibration of air acquired by the awarding of force. Knoblauch (1985) examined these two constructs to meet whether they had any influence on the option of a martial arts style. Using the California Personality Inventory (CPI) he found meaning differences betwixt participants from both 'soft' and 'difficult' martial arts styles. The students that practised an external style showed a more ascendant and competitive personality than those who practised an internal manner. Care still is needed in interpreting these results attributable to the possible selection bias of the author in recruiting participants to the study. It is likewise important to remember that some martial arts (e.g. Shaolin Kung Fu, Goju Ryu and Shotokan Karate) have aspects that are both soft and hard.

Despite these putative benefits, few mental wellness professionals take countenanced a part for martial arts in promoting mental well being – either for practitioners or clients. R.D. Laing – the radical Sixties psychiatrist better known for his challenges to biological psychiatry – is a notable exception. According to his biographer, Bob Mullan (1995), Laing saw martial arts training as indispensable for psychotherapists. Arguably the physical self-conviction that comes from training can complimentary therapists from acting on the basis of any fright they might have of physical assail. Conventionalities in the dangerousness of those who seek mental health services is a prominent stereotype which, if rendered inactive, would likely entail a reduction in the numbers of clients tranquilised to calm such fears. It is of interest therefore that Weiser et al (1995) have considered the psychotherapeutic aspects of martial arts practice and its value to verbal psychotherapy. They contend that the therapeutic effects of martial arts preparation tin be compared to those of verbal psychotherapy and suggest do of martial arts as a supplement to verbal psychotherapy. Both disciplines seek to gain an understanding of one'due south character 'with the aim of growth toward a new and stronger way of existence in the world' (Weiser et al, 1995:119). Other researchers (e.g. Richman and Rehberg, 1986) have argued that the longevity of martial arts are a testimony to their psychological worth, and have compared the role of the martial arts instructor or Master to that of a psychotherapist (run across Parsons, 1984 for a discussion of the occupational similarity betwixt psychoanalyst and martial artist). In agreement with Parsons, Nardi (1984) finds that the skills of psychotherapists and martial artists complement each other. Nardi too finds analogous principles in both: for example, the values of rinkiohen (adjustability) and mushin (no-mind) plant in the Samurai code of Bushido accept relevance for effective exercise in psychotherapy. Likewise, Reinhardt (1985) links Aikido (a Japanese martial fine art) to the Feldenkrais method – an integrative therapy promoting self-noesis through physical motion – pointing out that the two merge in therapeutic interventions such as movement therapy.

Despite the positive picture painted by the in a higher place review, trivial research has been conducted into the awarding of martial arts equally a psychotherapeutic intervention (Fuller, 1988). Madenlian'southward (1979) business relationship is one of few comparative studies to examine the result of structured martial arts training (in Aikido) alongside conventional psychotherapies (grouping or family therapies) on pro-social behaviour and academic functioning. The results favoured Aikido over psychotherapy. Aikido principles (centeredness, extension and blending) have too been practical by Heckler (1984) with the aim of reinstating self-awareness in distressed patients. This line of piece of work places martial arts in line with traditional somatopsychic therapies (Fuller, 1988) such as the Alexander Technique (Alexander, 1969), structural integration (Rolf, 1977), bioenergetics (Lowen, 1975), and trip the light fantastic toe therapy (Klein, 1983), all concerned to re-found psychological growth in distressed and non-distressed patients through appropriate physical movements. The bones principle employed past these methods is that emotional and interpersonal maladjustments are reflected in bodily sensations, and can exist corrected through appropriate concrete movements.

Although traditional martial arts offering the prospect of positive psychological change to their students and produce benign psychotherapeutic effects when practised outside their original civilization (Fuller, 1988), how much of the original teachings are correctly understood and interpreted remains an open up question. There are ii problems that must be faced when conducting any written report almost an Oriental martial art in a Western situation: understanding the arts equally Oriental arts and understanding these arts in a Western context. Based on Fuller's (1988) review, Columbus (1991) noted that research into the benefits of martial arts has been carried out using positivist methods of investigation which, he says, are less relevant when it comes to understanding Oriental styles of thinking/acting, heavily influenced as they are by Zen Buddhism and Taoism, neither of which are easily grasped from a positivist perspective. In agreement with this both Adler (2003) and Glassford (1987) argue that statistics cannot offering insights into the deep meanings of Oriental teachings and that the truth and value of these systems tin can only be truly realised through experience.

The approach to life that Eastern practices such as yoga, meditation and martial arts (Konzak & Boudreau, 1984) offering to their adherents has proved bonny to many who are dissatisfied with the consumerist and materialist values that are prevalent in the West and that generate so much unhappiness. Since the 1960s and 1970s in item there has been a tremendous growth in these practices. The growth in popularity of martial arts would seem to point that, both as  a discipline and as a value arrangement, they have something to offer. What this is may be considered on the one hand to be a production of their attention to affective, cognitive and behavioural characteristics (Lakes and Hoyt, 2004), and on the other, morality, not-violence and enlightenment (Becker, 1982). In short, they offering a way of being, a journey of cocky-discovery to cultivate our human potential – a means to relate better to oneself, others and the wider world. As Lao Tzu remarked "past changing ourselves nosotros change the world" (Pau, 2008).

"The ultimate aim" (of the martial arts)… "lies non in victory or defeat, but in the perfection of the graphic symbol of its participants" (Gichin Funakoshi quoted in Layton (2001).

Iulius-Cezar Macarie has, since writing this article, become a MRes total-fourth dimension student in East European studies at UCL. There he volition bear inquiry nearly the effect on psycho-social factors in countries like Romania and the bear upon it has on the sex activity traffic to the UK. He is in his 10th consecutive year of preparation in Karate. He can be contacted at [email protected]

Ron Roberts is Senior Lecturer in Psychology at Kingston Academy. He has been practicing Shaolin Kung Fu for the past x years and co-counselling for fifty-fifty longer.

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Images: Shotokan and Zen in the garden by Eole

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Source: https://www.contemporarypsychotherapy.org/volume-2-issue-1-spring-2010/martial-arts-and-mental-health/

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