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Time Fighting: John Boyd's OODA Loop, Rickson Gracie and Karuhat


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This post is going to touch on something really interesting found in Machado's description of what made Rickson Gracie's BJJ so special and undefeatable, something that he fears is being lost in this generation's Brazilian Jiu Jitsu, which I write about on 8limbsus.com. Go to that article if you want to get the full context of what I'm discussing here: What High Level BJJ Can Teach Today's Muay Thai

For my purposes though, I want to concentrate on the OODA Loop theorized by John Boyd, a fighter pilot who had an almost untouchable kill ratio, and took his experiences in dog fighting to his study of military tactics in general. He became very influential in making the US Military much more mobile, communicative and dexterous, rather than just massively powerful, bigger and stronger. The verity of his military design applications can be debated, but what I'm really interested in his his OODA Loop, and the way that Machado described Rickson's ability to create time deficits in his opponents. I'll be adding to this post, but first John Boyd's graphic:

 

John Boyd's OODA Loop and Muay Thai.png

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This is the germane section of the Machado discussion of Rickson Gracie, in particular I'm focusing on his discussion of both the defensive time advantage (defense is always "short") and how Rickson Gracie would work to overcome the offensive time deficit by leading his opponent into predictable positions, chipping away at that time disadvantage until the opponent no longer had the time to defend themselves.

 

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This is a pretty good breakdown of John Boyd's OODA Loop, read the article linked below:

Thus, once you move past the simplified, Cliff Notes version of the OODA Loop, you find that it’s actually pretty heady stuff. It’s not “groundbreaking” in the sense of revealing insight never before conceived; rather, its power is in the way it makes explicit, that which is usually implicit. It takes the basic ways we think, decide, and operate in the world — ways that often get confused and jumbled in the face of conflict and confusion — and codifies and organizes them into a strategic, effective system that can allow you to thrive in the heat of battle. It is a learning system, a method for dealing with uncertainty, and a strategy for winning head-to-head contests and competitions. In war, business, or life, the OODA Loop can help you grapple with changing, challenging circumstances and come out the other side on top.

The Tao of Boyd: How to Master the OODA Loop

The Art of Manliness

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from the Tao of Boyd:

According to Boyd, ambiguity and uncertainty surround us. While the randomness of the outside world plays a large role in that uncertainty, Boyd argues that our inability to properly make sense of our changing reality is the bigger hindrance. When our circumstances change, we often fail to shift our perspective and instead continue to try to see the world as we feel it should be. We need to shift what Boyd calls our existing “mental concepts” – or what I like to call “mental models” – in order to deal with the new reality.

Mental models – or paradigms – are simply a way of looking at and understanding the world. They create our expectations for how the world works. They are sometimes culturally relative and can be rooted in tradition, heritage, and even genetics. They can be something as specific as traffic laws or social etiquette. Or they can be as general as the overarching principles of an organization or a field of study like psychology, history, the laws and theories of science and math, and military doctrines on the rules of engagement. Because Boyd was more interested in using the OODA Loop as an organizing principle for a grand strategy, he tended to focus on these more abstract types of mental models.

Key to applying Boyd's OODA Loop to Rickson's excellence, or the relentless pursuits of transition by Golden Age Muay Khao fighters is appreciating the mental models that Boyd is thinking about, as summarized above. Not so much the abstract types of mental models - though those would be interesting to examine as well - but rather in terms of fighting as the presentation of puzzles. There are of course the puzzles of styles, for instance in the adage that styles make fights, certain styles pose problems for other styles, or make for more dramatic or interesting action, or, in another sense, a fighter's style may even be expressive of a Nation or culture's aesthetics, which another style, from another culture, can create problems for. John Wayne Parr's defeat of Orono, who in many objective ways was a superior fighter (experience, vision, techniques), but had no solution for the western, upbeat, aggressive tempo JWP fought with, refusing the fall into the cultural lulls of Muay Thai rhythm (the same could be said of Ramon Dekker's few early successes in Thailand). Here we have a kind of clash of mental models (styles) wherein one style produces ambiguity and confusion for another. These are interesting, wide-scale thoughts, especially when debating what the "best" fighting style is in hypothetical way. What is much more relevant in this case are tactical puzzles, which means the tactical pressures or better yet, patterns that are set up for an opponent, as the opponent seeks to avoid or surmount ambiguity. You start jabbing the body repeatedly in a fight, you have set up a puzzle. It's not a difficult puzzle, theoretically, but depending on the opponent's relative experience with body jabs it could demand more and more of the opponent's resources to solve. This is where transitional thinking, and more importantly experience, comes to play. As a fighter, once you ascend beyond the Fool's Mate stage of fighting (finding "unbeatable" or tricky approaches that simply overwhelm your opponent due to inexperience or lack of training), what is really happening in a fight is that each fighter is presenting ambiguity, or the threat of ambiguity, to the other. It's puzzles. Some are easy, some are hard. But it's just one puzzle after another. Some fighters are good at solving puzzles of one type, and not another (which means that the "easy" puzzle will require very few resources, the hard type will demand a lot of resources. Some fighters might be just pretty good at puzzles in general. *As a sidenote, in our recent Muay Thai Bones podcast Sylvie and I talk about why Muay Khao fighting is so effective for Western women in Thailand (and in general as well). It simple removes a whole class of possible puzzles from being presented by your opponent, often puzzles opponents are very adept at presenting.

Bottom line is, the war against ambiguity isn't really a case of fighters trying to "trick" each other, although trickery can play a part on ambiguity, it's about the mind's ability to interpret and uncertain environment. This is really near- or flatout yes, metaphysical stuff. It's not just what human beings do, but all life forms. The patterns we fall into express our history and habits of our knowledge, and our knowledge is organized around making an ambiguous environment more predictable, more stable. When you expose an opponent to ambiguity, especially one that is not trained to respond well to ambiguity, the results can be catastrophic (in the old sense of the word). This is one reason why quitting in the face of the world becoming unreadable (either due to fatigue, or due to technical or emotional disadvantage) is a very bad habit indeed, and cuts across the grain of what fighting really is. Fighting is, in many ways, the struggle for (and imposition of) pattern, in the face of the UN-patterned. 

Now let me slip into what Machado is talking about in Rickson and transition. He says a few things, but I think the most important thing he says is that "Defense is short" (I think that was the phrase he used). He means both spatially and temporally. Because the body can recoil, that is shorten itself, and can do so quickly (short in space and time) defensively your opponent has an advantage when attacking. Small angle adjustments can defeat large investments of attack. The defender can conserve.

Time Fighting

In this very interesting sense, fighters are Time Fighting. When you attack you are working from a Time Deficit, generally speaking. Your defending opponent has more Time in the bank than you do. Or, it's much more temporally expensive to attack than it is to defend. An attacking opponent has a math problem. Now, a primary way of overcoming this Time Deficit is to present very hard to solve puzzles. Not only will this demand lots of resources from your opponent, the most valuable one of those resources would be Time. If a puzzle takes a long time to solve then you have overcome the Time Deficit. You get a lot of this in early, developmental fighting. You've trained in one thing your opponent hasn't, you present a very difficult puzzle. You overcome the Time Deficit, you win. At higher level fighting between experience opponents in the same rule set most of the puzzles are known. Yes, some fighters might be better at solving (or presenting) certain kinds of puzzles, but seldom is it just one fairly basic but "too hard" puzzle winning a fight. Instead, its a puzzle war...Time Fighting.

This is how I read what Machado is saying about Rickson, and I draw this from our study of legendary fighters of Thailand's Golden Age. What Rickson was doing offensively was not presenting impossible, singular puzzles. What he was doing was presenting a series of puzzles. He would present one, and as you started to work on it (spending your time bank), he's present another, and then another. He isn't rushing through puzzles, he's in flow, he's in the tempo of his Jiu Jitsu, transitioning. And as he moves, keeping his breath where he wants it, he's eating up the Time Deficit, until as Machado says, you don't have time to defend. You might very well be able to defend that last puzzle pretty easily, all things being equal, but things aren't equal. You are Time Fighting. Your breath is short, your are under duress of repeated puzzle solving, and you can feel the predictability of the world slipping away. By the time the last puzzle hits you you just don't have the resources to solve the problem. This is very akin to the Thailand aesthetic of dominance. You ideally don't want to beat the crap out of your opponent - though sometimes that happens, its a very violent sport/art - ideally, you want it to look like your opponent crumbled from within. This is achieved through Time Fighting. and Time Fighting is brought about by training in continuous flow and transition, not favoring abstract positional knowledge (abstract knowledge is great, if you aren't under Time pressures, musing about the perfect move). Your body, which has millions of years of predatory (and prey) knowledge in its software, vastly capable of reading the patterns of Time and Space ambiguities, has to learn to move through those patterns of continuous transition. Each and every time you call a "break" or a time out, you are robbing yourself of the most vital and highly valued aspect of the fighting arts. 

The other half of what Rickson is doing, according to Machado, is that he is slowly guiding you into more and more predictable positions. While your ambiguity is going up, his is going down. He wants to move you left, half the spatial possibilities have been cut down (less ambiguity). In non-grappling situations this is really essential to what Karuhat does (and teaches). Continually put your opponent where you know they will be. When this happens you can Time Travel, or Time Hop. Your next puzzle is already waiting for them in their future, and they are occluded to it. What is really interesting about this is that none of this is hurried. Perhaps this is why they call BJJ "human chess". You are checkmating 5 moves out, 10 moves out, 20 moves out.

This is what John Boyd called "Getting inside your adversary's OODA Loop", which is what he took from his own dog fight experiences as a fighter pilot. This for him was the moment when you are onto of the enemy aircraft and you are already inside the defensive turn the are about to make to counter your position. It's an incremental dominance, and the power of it, he contended, is that you are sitting inside the very orientation mechanism of your adversary, the means by which they make sense of the world at all. There is no escape, because you are within the means of escape. Metaphorical, but very real, checkmate.

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Inside the OODA Loop.PNG

John Boyd's OODA Loop provides a basic cycle of how an organism orients and acts in an environment. A transitional grappler who presents a series of problems to be solved starts to overcome the Time Deficit the further into the loop the change in in puzzle is presented. If you change too fast, become chaotic, you can just become ineffectual. What you want is to present solveable problems that eat more and more resources, and shift the puzzles deeper and deeper in the loop. Eventually even "Orient" is not possible.

This gives explanation to the Golden Age higher level methods of Muay Khao fighting. Yes, such fighters were praised for being the best conditioned, strongest fighters in the sport. And yes, Muay Femeu (more "artful") fighters were the the most esteemed (the presented the most ornate and visible puzzles). But Muay Khao fighters were not just wearing down their opponents, they were using fatigue as a mental resource depleter, and at the same time using continuous transitional fighting and grappling to work their way deeper and deeper into the OODA Loop of their opponents. The "art" of Muay Khao lies largely within its continuity and transition, that it presents a series of flowing puzzles in Time Fighting, slowly breaking down the interpretative capacities of their opponents. A fighter like Dieselnoi Chor. Thanasukarn, in some quarters arguable as the GOAT was sometimes dismissed as being a product of his inordinately long anatomy. What many people did not see - and it is hard to see what is essentially an invisible series of transitional fighting - is that he was Time Fighting. He is known for his lock and knees (imagined to be his moment of dominance) but he told us that this is when you rest, you rest in the clinch. This is where you start Time Fighting, conserving your resource, eating the Time Deficit. you start presenting puzzles. No one puzzle is the dramatic moment. It's the series of them.

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Real World Example: Sylvie's Development as a Clinch Fighter

In Sylvie's own Muay Khao fighting evolution you can see many of these elements, and the call to greater and greater continuity and transition. Leaving aside the overall sense of balance and timing that just accrues from lengthy Thailand camp style clinch day after day against difficult partners - which grants you efficient defensive counters and recover-ability (Machado praises Rickson's defense above all else, he was very good at solving puzzles, which is important if you want to Time Fight) - Sylvie's first leap in skill came from more or less mastering her lock. This came from the Petchrungruang sub-culture, a technical piece of knowledge that was like Fool's Mate. Lots of her opponents several years ago simply had no solution to this lock. It was the unbeatable puzzle. It's still difficult to defend, but the Thai female fighting community has definitely grown and adapted. It has been countered and solved in several ways, especially be repeat opponents. Once you get past the "can't solve this" cheat, that's when the real game starts, the Time Fight. How quickly can you solve this? How efficiently? The higher aim is never to have the unsolveable position or move. It's to take semi-dominant positions, present them as puzzles, and to use those puzzles in a flow. Move deeper and deeper into their OODA Loop. Added to the Petchrungruang Lock then came the Arm Loop, taught to her by Yodwicha and Dieselnoi, among others. Now she had two dominant positions. Two puzzles. Next came the Long Clinch, which she is working on making a very difficult puzzle, taught to her by Tanadet. You can see that here in this YouTube segment:

The Long Clinch has the advantage of being unorthodox and a position that is not trained very often, across the board. It there for is resource expensive to solve. So, to really over-simplify, We have 3 dominant positions to make anchor points for, in a overall transitional approach. Just being able to pass between these positions (puzzles), in tempo, just as the opponent is about to solve them is fighting a Time Fight. She is pushing further and further into the OODA Loop. There are lots of other elements of course. Off-balances, turns, and strikes mixed in, each of them presenting new small puzzles in the series. The temptation of course is to think about perfecting one of these positions, making it super unsolveable, or at least very, very expensive to solve, but really much more potent is the ability to pass between puzzles, in a relatively relaxed tempo, and to keep putting your opponent in more and more predictable positions, more and more ambiguous to them. Yes, hone your positions, but not at the expense of transition itself. Transition is the biggest weapon of all.

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From the Dao of Boyd

Tempo: To the Swift Goes the Race

“Under OODA loop theory every combatant observes the situation, orients himself…decides what to do and then does it. If his opponent can do this faster, however, his own actions become outdated and disconnected to the true situation, and his opponent’s advantage increases geometrically.” -John Boyd

When I met with Curtis Sprague, former US Air Marshal and instructor, he told me that there are two general principles to keep in mind when considering tempo and the OODA Loop.

First, the individual or organization that can go through successful, consecutive OODA Loops faster than their opponent will win the conflict.

Second, rapid OODA Looping on your part “resets” your opponent’s OODA Loop by causing confusion – it sends them back to square one

What often gets overlooked by folks studying the OODA Loop is that when Boyd talked about rapid tempo, he often meant rapid changes in tempo.

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I was talking to Sylvie this morning about transitional Muay Thai grappling, and we stumbled back upon the idea of persistence hunting and how it connects to Muay Khao fighting styles of the Golden Age. I wrote a post about how Persistence Hunting (a very old hunting strategy) reflected a different concept of time, and even how it connects up to the ketogenic diet:

Muay Thai Aesthetics, Keto, Persistence Hunting and the Shape of Time

It's worth posting that link because this is a pretty huge tangent of thought that might be as important as anything in the subject. In "the hunt" in clinch it's as if many are looking for "the kill" (the lock, the trip), but transitional grappling is more about creating persistence. Transitions from one position of dominance to another are designed to take the quarry literally outside of time and reality, until the capture is easy, or at least a whole lot easier.

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  • 2 weeks later...

Awesome post. Something about this concept really captivated me - to the point of finally joining the site after lurking around for a while.

I wanted to ask what you thought of the concept of Time Fighting you've been describing in the context of striking outside the clinch. Its so much easier for me to imagine examples of being 'ahead' in the Time Battle within BJJ or clinching. Within striking maybe this would the form of predicting and influencing your opponents ring positioning, anticipating angles opening up, etc.? I would love to know your thoughts.

I'm very grateful for all the passion that you and Sylvie put into all of this. It's been a joy learning with both of you and I've always told myself I should say as much if I ever made a post.

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    • "The distinctive time running through the shots makes the rhythm…rhythm is not determined by the length of the edited pieces, but by the pressure of the time that runs through them." - Sculpting in Time, Tarkovsky
    • Instinct and the Thai Principle of Tammachat (ธรรมชาติ) an expansion upon my journal entry This will remain somewhat obscure, as it's hard to fill the gap in my recent reading, but thoughts on the nature of Tammachat (natural), which is one of the more essential, basic yet obscured qualities of Thailand's Muay Thai - and one that non-Thais most deeply struggle with. How can something be "natural", which is trained? They seem a contradiction, or at the very least in strong tension. Into the gap Westerners try to place concepts like "muscle memory", as if you can create a new causal chain, a new "memory" in your body which then operates with something like "naturalness". This supposed manufactured "muscle memory" is often trained with great tension - a very high degree of unrelaxed, biomechanically precise constant correction. It does not really solve the problem of Tammachat, and instead inserts a mechanical bridge between between what I'll call Instinct and Thought. I'm drawing from these two passages in the excellent book Deleuze and the Unconscious (2007, Christian Kerslake), (see them at the bottom of this post), discussing the influence of the philosopher Bergson. Bergson is concerned with how matter and memory work together. In a certain sense we all have a powerful inheritance of memory, something which includes not all of our conscious experiences, but all of our experiences, much of it unconscious. This is not just things that we can recall to our mind, but rather the very large raft of causes well below the threshold of our awareness, including our biological instincts. Instincts are wisdom, skills, reactions, frames of perception which have been developed through not only 10,000 years of ancestry, but also 100s of millions years of life itself, well below our species. All of this is inherited, in a way, in "memory", the form of the matter of which we are made. When "memory" is acting, this by default is read as "natural". If someone fakes a punch and we flinch...this is natural. It is speaking from our memory. It flows, seemingly, without thought. But Thailand's Muay Thai has a concept of developed naturalness, which is to say the qualities of physical expression which also can flow with the ease that memory has. The temptation is to create "new memories" (that's why "muscle memory") is a thing. If we can train and cram-down memories back into our causal shoot, far enough in, then they too might come out some what "natural" in the future. You see a great deal of this in the proliferation of the "combo", a fixed pattern of strike that is trained over and over again, trying to force it back down into the causal chain, so it can come out "natural"...though it almost always, when trained like this, comes out "forced" and far from Thai Tammachat. The reason for this failing is identified in the passages below (though, this is just a note, and the passages themselves may be hard to decipher, I'm drawing out a line of their thought). The point or idea is not to create new memory, or new instincts (they will never be as strong as those inherited by the instincts of biology, or of those learned deep in our forgettable pasts), its to put Instinct itself in relationship with Thought (or, in the text Intelligence). The ideal state, the Tammachat state, is one in which Instinct and Thought alternate and affect each other. Not only does Thought shape Instinct, Instinct shapes Thought. In some sense the great history of our Being, our personal Unconscious (all things experienced, most of it well below our threshold of awareness) and our collective biological Instincts, all the causes of how we act, is placed in communication with Thoughts, Intelligence, Ideas, in the sense that there is dialogue and mutuality, and no priority of either. In "flow states", presumability, this communication becomes utterly suffused. This is why "play" plays such an important part of Thai training and development, it approximates in a low stakes way this suffusion. Aesthetics and Thought The role of Intensification. In the philosophy of Deleuze (and Deleuze and Guattari) there is emphasis on speeds. The exposure to speeds (sometimes in an absolute sense, sometimes in terms of changes in speeds) produces an intensification within oneself. Something that is too fast, but also something that is too slow...intensifies. In this framework I'll position this as that-which-challenges-thought, or that-which-is-where-thought-cannot-follow. This is to say, using Intelligence to keep track, plan and react is no longer sufficient. Intensification is what puts Thought in relationship with Instinct. (And keep in mind, here Instinct isn't just animal reactiviness, though it includes that too. It is the sum of our Unconscious causations.) Intensifications produce a dialogue. Muay Thai active training, aside from drills and conditioning, is thought of as "getting used to" certain speeds and intensifications, things that would just throw you into pure instinctive reactions if you were untrained. But, it is much more than that. The "getting used to" is not just exposure therapy, it is actually putting Thought and Instinct into communication with each other, by degrees. You want both dimensions, otherwise you will never receive Tammachat. This is how Thai aesthetics - to which a non-Thai must submit and be shaped by - work to sew together these two aspects of our Being. The over-arching picture of what the art of Muay Thai is, is what allows the space in which Instinct and Thought can develop together in unanticipated, experimental ways. Each must shape each...within the Aesthetic, held together by the Aesthetic. The use of intensification - there are many aspects of intensification, but we can stay with solely the quality of speeds - is to unseat Thought and place it into community with Instinct (your Past). If the intensification is too strong Thought will be forced completely down into Instinct, too light and it will operate over Instinct. The key to Tammachat is that they suffuse, the "wisdom" of each in combination. This is why Thailand's traditional Muay Thai, its very high level of command over the fight space, is an art. Fighters develop within a sphere of progressive, integrating, creative intensifications, and the fight is conducted at the level of a Tammachat suffusion of Thought and Instinct. This is what the great legendary fighters of Thailand's past exude an extraordinary degree of being "at ease", which is why they are so "natural" in their speeds and relations. One is not simply "getting used to" speeds and intensifications. Your Past (the full causal panoply of what you are, reaching much further back than even your person, into what you are as an organism) is being synthesized into an Aesthetic, a certain kind of creative completion, or some variation thereof. The Role of "Technique" Techniques are not bio-mechanically pure modularities, any more than words in a language are distinguished by perfectly performed phonemes. Techniques, which each contain their own intensity, shape, duration (duree). You cannot train techniques by rote to bury them into your past, hoping that they will come out in a kind of blind apparition that is Tammachat. Techniques are like words given to you to actively use, to express yourself within the social space (the fight space), as you encounter intensifications (speeds) that unseat thought. It is the use of techniques, as a kind of language, to weave Instinct and Intelligence (Thought) together. They perform a kind of active armature of expression, which of which holds its own intensification, just like poets let us know that words do. Do not get lost in techniques. The appeal of Thai techniques to the West and other non-Thai centers of fighting is clear. It is the most modular "piece" of the fighting Art of Muay Thai that can be exported outside of its art, like borrowing words of another language. Techniques yield to bio-mechanical reproduction, they can be analyzed by Western sensibilities and translated into angles of force and body position, accelerated by video replications and study. They can be and "are" extracted...but as extracted become nearly useless in the pursuit of Tammachat, the synthesis of Instinct and Thought. They instead operate, usually, with a jarring abutment of Instinct and Intelligence, expressing a mechanical repetition, amid exposures to intensifications of speeds which unseat Thought, often placing Instinct and Execution of technique in a kind of war or struggle of expression. No matter how much one trains technique and practices by rote repeated patterns of striking, one can not reach Tammachat.   What is Intensification? The Relationship to Speeds The great Russian filmmaker Tarkovsky in his book Sculpting In Time wrote about his philosophy of editing shots together. Known for his dreamlike cinema, this concept of intensification in alternation is key to the way in which he places Thought in relationship to Instinct (our collective Past). He has compared the linking of shots together as to connecting pipes together of various diameters, differing pressures, through which water flows. A shots pressure builds up slowly, then he cuts. His art is about alternating and working through various pressures. Some quotes from his writing: The distinctive time running through the shots makes the rhythm...rhythm is not determined by the length of the edited pieces, but by the pressure of the time that runs through them Rhythm in cinema is conveyed by the life of the object visibly recorded in the frame. Just as from the quivering of a reed you can tell what sort of current, what pressure there is in a river, in the same way we know the movement of time from the flow of the life-process reproduced in the shot Editing brings together shots which are already filled with time, and organises the unified, living structure inherent in the film; and the time that pulsates through the blood vessels of the film, making it alive, is of a varying rhythmic press reading deeper into theory: Time and the Film Aesthetics of Andrei Tarkovsky, Donato Totaro, A Deleuzian Analysis of Tarkovsky’s Theory of Time-Pressure, Part 1. This is to say, Tarkovsky in his cinema Art makes use of the same unseating qualities of speeds (changes in intensity), which unseat the priority of Thinking, that Muay Thai training (and fighting) does. The highest level Golden Age Muay Thai artist is displaying speed/intensity changes expressively, in Tammachat, in the same sense that Tarkovsky is in his films, producing a dream-like synthesis of Thought and Instinct. It is dream-like because it overcomes the fundamental tension between Thought (directed, intelligent action) and Instinct (one's Past causal treasure trove), allowing each to communicate to the other. The qualitative Flow State. One does not "bite down" on technique when exposed to intensifications (speeds, but there are many others) which give rise to Instinct. Instead, one turns oneself over to the Aesthetic of Muay, and searches for "words" to integrate oneself, within Instinct, within Thought. Seeking the line of Tammachat. In this sense, ring Muay Thai could be regarded as a proto-form of cinema. The Role of Emotion Primordially, the greatest instinct that a training fighter encounters is Fear. The Art of Fighting is in many ways the Art of Communicating with Fear. One does not merely dull or annul oneself to fear, fear which contains great wisdom acquired not only through one's own life, but also through the history of the organism, passing through aeons back. The Art of Muay should be considered the Art of Fear...and with it the attendant Instinct of Aggression. Training includes the Instinct of Fatigue. Fear, Aggression and Fatigue can be thought of as the Instinct loom upon which Thought is woven, through the exposure to intensities and the arch aesthetic of Muay. One finds a language, one finds words, which work together the instinct and intelligence of Muay, in a new Tammachat, a new naturalness.  Returning to the original reference (below), emotion stands as that which exists between Thought and Instinct. Emotion is that which surges when Thought loses its footing, inviting Instinct in. It is the qualitative way in which we pass through the world, bouncing from intensifying state to intensifying state. For this reason the Thai Buddhistic approach to emotion plays a central role in achieving a new Tammachat communication between Instinct and Intelligence. Emotional reactions in training are to be expected - and emotion itself provides the bridge - but in order for the Aesthetic to provide the cover for development emotion needs to even'd out, understood as a connective force, but not reaching intensities that obscure the sought-for connection. Emotion is simply the sign that Intensities (speeds) have reached a place where Though can no longer adequately follow. It is the door that allows Instinct in. In the right regulation, the right temperature, enough Instinct will enter to guide, and technique (one's learned words) will be allowed to speak, joining Intelligence and Instinct together. Emotion is the conduit. The extension of emotion into a perceptual space (and not merely a spiking or depressive reaction), along Buddhist non-reactive principles, is what allows the art itself to work the synthesis together, properly in training in play. It allows the Tammachat to grow. Without emotion, the substantive expansion which exposed to intensifications that leave Thought & Intelligence behind, one cannot be nourished by one's collective Past. But, it is a question of temperature. Emotion drawn towards Mind. All of this has grown quite esoteric, but it is much more human, much more basic than that. In training one is exposed to differing speeds (intensities), and given techniques (words to speak), both with these speeds, but also amid these speeds. Importantly, these speeds are not just intensifications of fast, they are also intensifications of slow. One is working through a disorientation of the mind (thought, intelligence) in manners which are designed to provoke emotion, but emotion which is only a door to the much wider wealth of Instinct (Unconscious). Emotion is to be regulated, encouraged to be non-reactive, eased into a larger framework of the Aesthetic of Muay, so that the door to Instinct remains open, just enough, so Instinct and Intelligence can collaborate and find ground in a new Tammachat. The invocations of Instinct come out of the very form of training in the Kaimuay in Thailand, a summoning up of the Past, both individual and social, in a community of fighter development. One cannot simply "take out" the techniques of the kaimuay, from this matrix. As fighters train into fatigue, Instinct is also invited in, to speak and inform the Mind. The Aesthetic of Muay steps in to hold the two together, also brought together in the social glue of the kaimuay itself. There is an important mutuality to training, which also falls to the traditional forms of Thai hierarchical culture, a way that the Past inhabits the Present through social bond. Muay Thai is the art by which the Past is allowed to continue to speak, so as to inform (and be informed by) Intelligence. This occurs though, principally, through the exposure and involvement of speeds (intensities) designed to provoke emotion, which itself must be modulated by Buddhistic appeal. This is a fundamental shoreline in training, which then expresses itself in a higher state when fighting.  The Fighter and the Unconscious: the flinch and the archetype To follow along in this discussion its important to understand what the nature of the Unconscious is. We are very far from Freud's vision of a repressed Unconscious of drives. We are thinking of a productive Unconscious, the Unconscious understood as everything from flinching to (perhaps) Jung's concept of archetypes. This is because the Unconscious is everything that falls below the threshold of awareness. It includes all the aspects of one's personal history, the experiences of childhood and before, all the things learned as "forgotten", and (following Jung) the energies of one's personal force such as the Shadow or the anima/animus, etc. In training the fighter is engaging, in a systematic craft of intensity exposure and development (its no accidental that Muay Thai is by custom part of the pedagogy and maturation of male adolescents), eliciting emotion for its relative control, turning it onto a conduit. The conduit is connecting Mind (Intelligence, Thought) to Instinct (the Unconscious), and back again. It is drawing forth on the resources of the Unconscious (all of the Unconscious - from the composite of the organism and the species, all those reflects and affective capacities and perceptions, to archetypal forms of being in a social world, the mythos of the Individual - all of it), to animate and inform the art of the Muay, which operates as a continuous aesthetic. Both the flinch as a reflex, and the flinch as a half-memory when you were hit as child, (and also the flinch that served emotionally as a recoil from a dominance, a psychic positioning of your energies before a stronger energy), all of those levels of Unconscious capacity are drawn into the aesthetic of the Muay, and are given words to speak, so as to be symbolically present, imbued in movement. The movement is also informed by those Unconscious qualities and many others, made full, through the deeper knowledge of survival and persistence. Key is understanding that the Past is not regressive. The Unconscious is not limiting/limited. It is full of a wealth of the capacity to do...but, it is beneath awareness, and definitionally not accessible by Intelligence/Thought alone. The instinct to flinch, the reflex, following our example, despite violating the aesthetic of the fighter is imbued with tremendous resource, a speed of perception, a defensive priority, which surpasses any conscious action. Those extra-personal knowledges are to be folded into the Aesthetic of Muay. So this is the case with enumerable capacities to sense and act, affective energies of presence, aspects of the organism and the Self which are so infinite they cannot be known. Imperceptible transitions between modes and embodiments of Time. The training (and the performance) reaches reaches through up from the reflex to the sweep of the mythic Self, all of it inaccessible to the direct perception of the Mind. Emotion and Intensification Noted above, in training intensification gives rise to emotion, which opens the doorway to the Unconscious (Instinct). Intensification on one level, let's say in terms of sparring (play), operates along the aspect of speed. One is exposed to speeds, including changes of speeds (tempos), which defy the capacity of the mind to follow, which gives rise to emotion. The intensification though is not emotion. It produces emotion. Emotion that rises to the point of object obsession (that "fighter" is doing this to me, that "technique" is doing this to me, making me feel this) has already lost its role. It's role is to open Thought to Instinct. The coaching and calculating mind, the analytical mind, will lead emotion in the wrong direction. That is why the Buddhistic aspect of Thailand's traditional Muay Thai works to solve the mis-steps of emotion. The Buddhistic aspects of Muay Thai are embedded in its aesthetic form. One doesn't have to think of emotion in terms of Buddhism, but it can help. This is to say, the directionality of the rise of emotion is toward Instinct. One wants to open a two-way door toward the Unconscious. Because Muay Thai is trained also through fatigue and an aesthetic of dominance, intensification (and its attendant rise of emotion) can also occur through fatigue or dominance. Together they can create a very large doorway, weaving together both the materiality of the Body (fatigue) and the psychodynamics of personhood and social status (hierarchies). Turning to the aesthetic of Muay, its conditioning of Ruup (body posture and form), its characteristic display of presence and being at ease (physically), its flattening of emotion, allows the doorways of intensification/emotion to remain open, productive and expressive. Ideally perhaps, emotion per se is stretched out toward Mind, experienced more so as direct intensification alone, a portal to Unconscious Instinct, and the formative powers of what one is. The Mythos of the Self and the Fighter Thailand's Muay Thai is culture bound, which means that its figures of significance and valorization are drawn from the culture itself. It operates within a Thai-Siamese mythos. For this reason great legends of Thailand's Muay Thai past, let's say of the Golden Age of the sport or before, stand in the same light as the gods that are performed and invoked in the Ram Muay. In my discussion of the 10 Principles of Muay Thai I call this "be the god". The meaning of this is to be understood within the mythos of the Unconscious, both at a personal level, but also at the collective level of a people. The fighter in the ring draws up from the Past (the Unconscious) the supra-personal forces that go beyond their mere ego (constructed identity), so that they can assume a symbolic capacity within the ring, making of the art a collective rite. This occurs through the aesthetics of the sport, and the ways in which the fighter has attained the capacity to transmute intensifications into Instinct and Thought syntheses. In this sense fighters can become embodiments of a collective, mythic past, drawing on the forms of what anchors a people, but remain inaccessible to Intelligence alone. The openness of this capacity is achieved in the openness of training, through play and the aesthetics of Muay. Time and the Nature of Muay (the Natural) Bergson's concept of Duration (la durée) is an important building block for understanding what is happening in traditional training and in fighting. A duration for Bergson is an unbreakable envelope of Time. Returning to the example of cinema, a shot holds a certain complete shape to itself. If you edited it in any way you would break what it is. Bergson describes duration as Time what is "swollen with its past". Just as a story is told in a narration, the ending of the story is swollen with its history, the telling of it from the beginning. A duration is anything that cannot be broken, in terms of Time. There may be durations within a duration, unbreakable envelopes within the duration, this does not disturb its wholeness. The image is given of music where one has the musical piece (a duration), and individual notes played (a duration), as well as refrains, phrasings, melodies, etc. Our lives are durations, our days, our thoughts, our bodies, anything that swells with its past, with the passing of time, so to complete it. When one enters a Thai kaimuay to train, or enters a ring to fight, one is entering as a duration (in fact a duration made up of many durations). And one is joining a duration, the event. The rhythms and shapes of the event envelop your duration hold you in concert with other durations you will encounter. In a kaimuay these are the patterns of training, the aesthetics and customs of the art as trained; in the ring it is the aesthetics of Muay as it is fought. This is the set-up. As you train your duration, what is the you of you, your temporal wholeness will be challenged by intensities of speed, fatigue and dominance. This will lead to intensification, and usually emotion. As Thought ceases to be able to manage one's place, one's wholeness, one opens up the the Unconscious/Instinct, to draw on resources that allow your duration, your rhythm, your wholeness to persist. The Time of which you are made (your duration) is enriched by the rise and integration of Instinct, and that which usually falls below consciousness. Your duration is expanded. Fighting is the art of breaking another's duration, their rhythm and tempo which makes them whole. This is why Muay Thai is principally a Time War, and why it occurs under an aesthetic of narration (the scoring is narratively anchored, and not abstract point counting). The techniques of engagement are temporal battles, strikes holding their own duration within the larger duration, attempts to break the unbreakable coherence of the duration of the other. This is why Ruup and continuity play such a large role in Muay Thai aesthetics and skill building. The Natural, the Tammachat, comes from the presence and integration of Instinct, the presence of the Unconscious, which is engendered to flow with Thought. This is achieved in training, through the application of intensities and the invitation of modulated emotion/affect.       Bergson on Instinct and Thought, from Deleuze and the Unconscious (2007): one can leave aside the direction of this argument toward frenzy and the mystic. Important is the relational dichotomy of Instinct and Intelligence.      
    • Instinct and the Thai Principle of Tammachat (ธรรมชาติ) This will remain somewhat obscure, as it's hard to fill the gap in my recent reading, but thoughts on the nature of Tammachat (natural), which is one of the more essential, basic yet obscured qualities of Thailand's Muay Thai - and one that non-Thais most deeply struggle with. How can something be "natural", which is trained? They seem a contradiction, or at the very least in strong tension. Into the gap Westerners try to place concepts like "muscle memory", as if you can create a new causal chain, a new "memory" in your body which then operates with something like "naturalness". This supposed manufactured "muscle memory" is often trained with great tension - a very high degree of unrelaxed, biomechanically precise constant correction. It does not really solve the problem of Tammachat, and instead inserts a mechanical bridge between between what I'll call Instinct and Thought. I'm drawing from these two passages in the excellent book Deleuze and the Unconscious (2007, Christian Kerslake) discussing the influence of the philosopher Bergson. Bergson is concerned with how matter and memory work together. In a certain sense we all have a powerful inheritance of memory, something which includes not all of our conscious experiences, but all of our experiences, much of it unconscious. This is not just things that we can recall to our mind, but rather the very large raft of causes well below the threshold of our awareness, including our biological instincts. Instincts are wisdom, skills, reactions, frames of perception which have been developed through not only 10,000 years of ancestry, but also 100s of millions years of life itself, well below our species. All of this is inherited, in a way, in "memory", the form of the matter of which we are made. When "memory" is acting, this by default is read as "natural". If someone fakes a punch and we flinch...this is natural. It is speaking from our memory. It flows, seemingly, without thought. But Thailand's Muay Thai has a concept of developed naturalness, which is to say the qualities of physical expression which also can flow with the ease that memory has. The temptation is to create "new memories" (that's why "muscle memory") is a thing. If we can train and cram-down memories back into our causal shoot, far enough in, then they too might come out some what "natural" in the future. You see a great deal of this in the proliferation of the "combo", a fixed pattern of strike that is trained over and over again, trying to force it back down into the causal chain, so it can come out "natural"...though it almost always, when trained like this, comes out "forced" and far from Thai Tammachat. The reason for this failing is identified in the passages below (though, this is just a note, and the passages themselves may be hard to decipher, I'm drawing out a line of their thought). The point or idea is not to create new memory, or new instincts (they will never be as strong as those inherited by the instincts of biology, or of those learned deep in our forgettable pasts), its to put Instinct itself in relationship with Thought (or, in the text Intelligence). The ideal state, the Tammachat state, is one in which Instinct and Thought alternate and affect each other. Not only does Thought shape Instinct, Instinct shapes Thought. In some sense the great history of our Being, our personal Unconscious (all things experienced, most of it well below our threshold of awareness) and our collective biological Instincts, all the causes of how we act, is placed in communication with Thoughts, Intelligence, Ideas, in the sense that there is dialogue and mutuality, and no priority of either. In "flow states", presumability, this communication becomes utterly suffused. This is why "play" plays such an important part of Thai training and development, it approximates in a low stakes way this suffusion. Aesthetics and Thought The role of Intensification. In the philosophy of Deleuze (and Deleuze and Guattari) there is emphasis on speeds. The exposure to speeds (sometimes in an absolute sense, sometimes in terms of changes in speeds) produces an intensification within oneself. Something that is too fast, but also something that is too slow...intensifies. In this framework I'll position this as that-which-challenges-thought, or that-which-is-where-thought-cannot-follow. This is to say, using Intelligence to keep track, plan and react is no longer sufficient. Intensification is what puts Thought in relationship with Instinct. (And keep in mind, here Instinct isn't just animal reactiviness, though it includes that too. It is the sum of our Unconscious causations.) Intensifications produce a dialogue. Muay Thai active training, aside from drills and conditioning, is thought of as "getting used to" certain speeds and intensifications, things that would just throw you into pure instinctive reactions if you were untrained. But, it is much more than that. The "getting used to" is not just exposure therapy, it is actually putting Thought and Instinct into communication with each other, by degrees. You want both dimensions, otherwise you will never receive Tammachat. This is how Thai aesthetics - to which a non-Thai must submit and be shaped by - work to sew together these two aspects of our Being. The over-arching picture of what the art of Muay Thai is, is what allows the space in which Instinct and Thought can develop together in unanticipated, experimental ways. Each must shape each...within the Aesthetic, held together by the Aesthetic. The use of intensification - there are many aspects of intensification, but we can stay with solely the quality of speeds - is to unseat Thought and place it into community with Instinct (your Past). If the intensification is too strong Thought will be forced completely down into Instinct, too light and it will operate over Instinct. The key to Tammachat is that they suffuse, the "wisdom" of each in combination. This is why Thailand's traditional Muay Thai, its very high level of command over the fight space, is an art. Fighters develop within a sphere of progressive, integrating, creative intensifications, and the fight is conducted at the level of a Tammachat suffusion of Thought and Instinct. This is what the great legendary fighters of Thailand's past exude an extraordinary degree of being "at ease", which is why they are so "natural" in their speeds and relations. One is not simply "getting used to" speeds and intensifications. Your Past (the full causal panoply of what you are, reaching much further back than even your person, into what you are as an organism) is being synthesized into an Aesthetic, a certain kind of creative completion, or some variation thereof.                                  
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    • The first fight between Poot Lorlek and Posai Sittiboonlert was recently uploaded to youtube. Posai is one of the earliest great Muay Khao fighters and influential to Dieselnoi, but there's very little footage of him. Poot is one of the GOATs and one of Posai's best wins, it's really cool to see how Posai's style looked against another elite fighter.
    • Yeah, this is certainly possible. Thanks! I just like the idea of a training camp pre-fight because of focus and getting more "locked in".. Do you know of any high level gyms in europe you would recommend? 
    • You could just pick a high-level gym in a European city, just live and train there for however long you want (a month?). Lots of gyms have morning and evening classes.
    • Hi, i have a general question concerning Muay-Thai training camps, are there any serious ones in Europe at all? I know there are some for kickboxing in the Netherlands, but that's not interesting to me or what i aim for. I have found some regarding Muay-Thai in google searches, but what iv'e found seem to be only "retreats" with Muay-Thai on a level compareable to fitness-boxing, yoga or mindfullness.. So what i look for, but can't seem to find anywhere, are camps similar to those in Thailand. Grueling, high-intensity workouts with trainers who have actually fought and don't just do this as a hobby/fitness regime. A place where you can actually grow, improve technique and build strength and gas-tank with high intensity, not a vacation... No hate whatsoever to those who do fitness-boxing and attend retreats like these, i just find it VERY ODD that there ain't any training camps like those in Thailand out there, or perhaps i haven't looked good enough?..  Appericiate all responses, thank you! 
    • In my experience, 1 pair of gloves is fine (14oz in my case, so I can spar safely), just air them out between training (bag gloves definitely not necessary). Shinguards are a good idea, though gyms will always have them and lend them out- just more hygienic to have your own.  2 pairs of wraps, 2 shorts (I like the lightweight Raja ones for the heat), 1 pair of good road running trainers. Good gumshield and groin-protector, naturally. Every time I finish training, I bring everything into the shower (not gloves or shinnies, obviously) with me to clean off the (bucketsfull in my case) of sweat, but things dry off quickly here outside of the monsoon season.  One thing I have found I like is smallish, cotton briefs for training (less cloth, therefore sweaty wetness than boxers, etc.- bring underwear from home- decent, cotton stuff is strangely expensive here). Don't weigh yourself down too much. You might want to buy shorts or vests from the gym(s) as (useful) souvenirs. I recommend Action Zone and Keelapan, next door, in Bangkok (good selection and prices):  https://www.google.com/maps/place/Action+Zone/@13.7474264,100.5206774,17z/data=!4m14!1m7!3m6!1s0x30e29931ee397e41:0x4c8f06926c37408b!2sAction+Zone!8m2!3d13.7474212!4d100.5232523!16s%2Fg%2F1hm3_f5d2!3m5!1s0x30e29931ee397e41:0x4c8f06926c37408b!8m2!3d13.7474212!4d100.5232523!16s%2Fg%2F1hm3_f5d2?entry=ttu&g_ep=EgoyMDI0MTAyOS4wIKXMDSoASAFQAw%3D%3D
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